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Matthew Henry: Concise Commentary on the Whole Bible - 1706
We have not yet met with any things concerning the spreading of the gospel to the Gentiles which bears any proportion to the largeness of that commission, "Go, and disciple all nations." The door was opened in the baptizing of Cornelius and his friends; but since then we had the gospel preached to the Jews only, ch. xi. 19. It should seem as if the light which began to shine upon the Gentile world had withdrawn itself. But here in this chapter that work, that great good work, is revived in the midst of the years; and though the Jews shall still have the first offer of the gospel made to them, yet, upon their refusal, the Gentiles shall have their share of the offer of it. Here is, I. The solemn ordination of Barnabas and Saul, by divine direction, to the ministry, to the great work of spreading the gospel among the nations about (and it is probable that other apostles or apostolical men dispersed themselves by order from Christ, upon the same errand, ver. 1-3). II. Their preaching the gospel in Cyprus, and the opposition they met with there from Elymas the sorcerer, ver. 4-13. III. The heads of a sermon which Paul preached to the Jews at Antioch in Pisidia, in their synagogue, which is given us as a specimen of what they usually preached to the Jews, and the method they took with them, ver. 14-41. IV. The preaching of the gospel to the Gentiles at their request, and upon the Jews' refusal of it, wherein the apostles justified themselves against the displeasure which the Jews conceived at it, and God owned them, ver. 42-49. V. The trouble which the infidel Jews gave to the apostles, which obliged them to remove to another place (ver. 50-52), so that the design of this chapter is to show how cautiously, how gradually, and with what good reason the apostles carried the gospel into the Gentile world, and admitted the Gentiles into the church, which was so great an offence to the Jews, and which Paul is so industrious to justify in his epistles.
Adam Clarke: Commentary on the Bible - 1831
Of the prophets and teachers in the Church of Antioch, Act 13:1. By command of the Holy Spirit the Church appoints Saul and Barnabas to a particular work, Act 13:2, Act 13:3. They depart, and travel to Seleucia, Cyprus, and Salamis, preaching in the Jewish synagogues, Act 13:4, Act 13:5. At Paphos they meet with Bar-Jesus or Elymas, a Jewish sorcerer, who endeavored to prevent the deputy of the island from receiving the Christian faith, Act 13:6-8. Saul, for the first time called Paul, denounces the judgments of God upon him, and he is struck blind, Act 13:9-11. The deputy, seeing this, is confirmed in the faith, Act 13:12. Paul and his company leave Paphos, and come to Pamphylia, where John Mark leaves them, and returns to Jerusalem, Act 13:13. Paul and Barnabas proceed to Antioch; and, coming into a synagogue of the Jews, are requested by the rulers of it to preach to the people, Act 13:14, Act 13:15. Paul preaches, and proves that Jesus is the Christ, vv. 16-41. The Gentiles desire the sermon to be preached to them the next Sabbath, and many of the Jews and proselytes receive the Christian faith, Act 13:42, Act 13:43. The next Sabbath the whole city attend; and the Jews, filled with envy, contradict and blaspheme, Act 13:44, Act 13:45. Paul and Barnabas with great boldness show that, by the order of God, the Gospel was to be preached first to them; but, seeing they had rejected it, it should now be taken from them, and sent to the Gentiles, Act 13:46, Act 13:47. The Gentiles rejoice and receive the truth, Act 13:48, Act 13:49. The Jews raise a persecution against the apostles, and expel them, Act 13:50. They come to Iconium, full of joy and the Holy Ghost, Act 13:51, Act 13:52.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 13:1, Paul and Barnabas are chosen to go to the Gentiles; Act 13:6, Of Sergius Paulus, and Elymas the sorcerer; Act 13:13, Paul preaches at Antioch that Jesus is Christ; Act 13:42, The Gentiles believe; Act 13:44, but the Jews gainsay and blaspheme, whereupon they turn to the Gentiles, of whom many believe; Act 13:50, The Jews raise a persecution against Paul and Barnabas, who go to Iconium.
13:113:1: Եին ոմանք յԱնտիոք ըստ եկեղեցւոյն, մարգարէք եւ վարդապետք. Բառնաբաս՝ եւ Շմաւովն կոչեցեալն Նւգէր, եւ Ղուկիո՛ս Կիւրենացի, եւ Մանայեն դայեկորդի՛ Հերովդի չորրորդապետի, եւ Սաւղոս[2417]։ [2417] Ոմանք. Եւ էին ոմանք։ Ոմանք. Նիւգէր. կամ՝ Նիգէր... դայեակորդի։
1. Անտիոքում գտնուող եկեղեցում կային մի քանի մարգարէներ եւ ուսուցիչներ՝ Բառնաբասը եւ Շմաւոնը, որ կոչւում էր Նիւգեր, Ղուկիոս Կիւրենացին, Մանայենը, որ Հերովդէս չորրորդապետի դայեկորդին էր, եւ Սօղոսը:
13 Անտիոքի մէջ եղած եկեղեցիէն քանի մը մարգարէներ ու վարդապետներ կային, Բառնաբաս ու Շմաւոն, որ Նիւգէր կը կոչուէր եւ Ղուկիոս Կիւրենացին ու Մանայէն, Հերովդէս չորրորդապետին սննդակիցը եւ Սօղոս։
Էին ոմանք յԱնտիոք ըստ եկեղեցւոյն մարգարէք եւ վարդապետք, Բառնաբաս եւ Շմաւոն կոչեցեալն Նիւգէր, եւ Ղուկիոս Կիւրենացի եւ Մանայեն դայեկորդի Հերովդի չորրորդապետի, եւ Սաւղոս:

13:1: Եին ոմանք յԱնտիոք ըստ եկեղեցւոյն, մարգարէք եւ վարդապետք. Բառնաբաս՝ եւ Շմաւովն կոչեցեալն Նւգէր, եւ Ղուկիո՛ս Կիւրենացի, եւ Մանայեն դայեկորդի՛ Հերովդի չորրորդապետի, եւ Սաւղոս[2417]։
[2417] Ոմանք. Եւ էին ոմանք։ Ոմանք. Նիւգէր. կամ՝ Նիգէր... դայեակորդի։
1. Անտիոքում գտնուող եկեղեցում կային մի քանի մարգարէներ եւ ուսուցիչներ՝ Բառնաբասը եւ Շմաւոնը, որ կոչւում էր Նիւգեր, Ղուկիոս Կիւրենացին, Մանայենը, որ Հերովդէս չորրորդապետի դայեկորդին էր, եւ Սօղոսը:
13 Անտիոքի մէջ եղած եկեղեցիէն քանի մը մարգարէներ ու վարդապետներ կային, Բառնաբաս ու Շմաւոն, որ Նիւգէր կը կոչուէր եւ Ղուկիոս Կիւրենացին ու Մանայէն, Հերովդէս չորրորդապետին սննդակիցը եւ Սօղոս։
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13:11: В Антиохии, в тамошней церкви были некоторые пророки и учители: Варнава, и Симеон, называемый Нигер, и Луций Киринеянин, и Манаил, совоспитанник Ирода четвертовластника, и Савл.
13:1  ἦσαν δὲ ἐν ἀντιοχείᾳ κατὰ τὴν οὗσαν ἐκκλησίαν προφῆται καὶ διδάσκαλοι ὅ τε βαρναβᾶς καὶ συμεὼν ὁ καλούμενος νίγερ, καὶ λούκιος ὁ κυρηναῖος, μαναήν τε ἡρῴδου τοῦ τετραάρχου σύντροφος καὶ σαῦλος.
13:1. Ἦσαν (They-were) δὲ (moreover) ἐν (in) Ἀντιοχείᾳ (unto-an-Antiocheia) κατὰ (down) τὴν (to-the-one) οὖσαν (to-being) ἐκκλησίαν (to-a-calling-out-unto,"προφῆται (declarers-before) καὶ (and) διδάσκαλοι (teaching-speakers) ὅ (the-one) τε (also) Βαρνάβας (a-Barnabas) καὶ (and) Συμεὼν (a-Sumeon) ὁ (the-one) καλούμενος (being-called-unto) Νίγερ, (a-Niger) καὶ (and) Λούκιος (a-Loukios) ὁ (the-one) Κυρηναῖος, (Kurene-belonged,"Μαναήν (a-Manaen) τε (also) Ἡρῴδου (of-a-Herodes) τοῦ (of-the-one) τετραάρχου (of-a-firsting-of-fourth) σύντροφος (nourished-together) καὶ (and) Σαῦλος. (a-Saulos)
13:1. erant autem in ecclesia quae erat Antiochiae prophetae et doctores in quibus Barnabas et Symeon qui vocabatur Niger et Lucius Cyrenensis et Manaen qui erat Herodis tetrarchae conlactaneus et SaulusNow there were in the church which was at Antioch prophets and doctors, among whom was Barnabas and Simon who was called Niger, and Lucius of Cyrene and Manahen who was the foster brother of Herod the tetrarch, and Saul.
1. Now there were at Antioch, in the church that was , prophets and teachers, Barnabas, and Symeon that was called Niger, and Lucius of Cyrene, and Manaen the foster-brother of Herod the tetrarch, and Saul.
13:1. Now there were, in the Church at Antioch, prophets and teachers, among whom were Barnabas, and Simon, who was called the Black, and Lucius of Cyrene, and Manahen, who was the foster brother of Herod the tetrarch, and Saul.
13:1. Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.
Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul:

1: В Антиохии, в тамошней церкви были некоторые пророки и учители: Варнава, и Симеон, называемый Нигер, и Луций Киринеянин, и Манаил, совоспитанник Ирода четвертовластника, и Савл.
13:1  ἦσαν δὲ ἐν ἀντιοχείᾳ κατὰ τὴν οὗσαν ἐκκλησίαν προφῆται καὶ διδάσκαλοι ὅ τε βαρναβᾶς καὶ συμεὼν ὁ καλούμενος νίγερ, καὶ λούκιος ὁ κυρηναῖος, μαναήν τε ἡρῴδου τοῦ τετραάρχου σύντροφος καὶ σαῦλος.
13:1. erant autem in ecclesia quae erat Antiochiae prophetae et doctores in quibus Barnabas et Symeon qui vocabatur Niger et Lucius Cyrenensis et Manaen qui erat Herodis tetrarchae conlactaneus et Saulus
Now there were in the church which was at Antioch prophets and doctors, among whom was Barnabas and Simon who was called Niger, and Lucius of Cyrene and Manahen who was the foster brother of Herod the tetrarch, and Saul.
13:1. Now there were, in the Church at Antioch, prophets and teachers, among whom were Barnabas, and Simon, who was called the Black, and Lucius of Cyrene, and Manahen, who was the foster brother of Herod the tetrarch, and Saul.
13:1. Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: "Были некоторые пророки и учители..." Пророчество и учительство были в первохристианской Церкви особенными дарами Св. Духа, коих удостаивались некоторые избранники Божии (1Кор.XII:28; Еф IV:11). Применительно к современному пониманию, можно сказать, что это было нечто вреде "прозорливости" и старчества нашего времени.

Пророчество - прозорливое ведение будущего, объявляемое прочим иногда каким-либо соответствующим символическим действием, а иногда просто предсказанием или образным изречением. Учительство - высшая духовная мудрость, открывающая в человеке способность учить и руководить других советами и наставлениями во всех случаях жизни.

В числе таких благодатных лиц Антиохийской церкви приводятся: Варнава, заслуживший уважение всей первохристианской Церкви (XI:22) и послуживший устроению Антиохийской церкви; Симеон Нигер (т. е. черный), вероятно, из латинян, судя по прозванию; Луций Киринеянин - из Киринеи (см. II:10) - может быть, тот, которого называет Ап. Павел в XVI:21: посл. к Римлянам, и один из упоминаемых Дееписателем выше киринейцев (XI:19); Манаил или Манаим, совоспитанник Ирода четверовластника, т. е. Антипы, тетрарха Галилейского (Мф II:22). По поводу сего замечает блаж. Феофилакт: "вот что значит характер каждого; и воспитание не оказывает влияния: посмотри, каким нечестивцем остался Ирод, а его совоспитанник Манаил так изменился, что удостоился даже дара пророчества...".

Наконец, последним упоминается Савл, так как он позднее других вступил в общение в Антиохийской церковью, и его апостольская деятельность только лишь начиналась (Злат. и Феофил. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Mission of Paul and Barnabas.
1 Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. 2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. 3 And when they had fasted and prayed, and laid their hands on them, they sent them away.

We have here a divine warrant and commission to Barnabas and Saul to go and preach the gospel among the Gentiles, and their ordination to that service by the imposition of hands, with fasting and prayer.

I. Here is an account of the present state of the church at Antioch, which was planted, ch. xi. 20.

1. How well furnished it was with good ministers; there were there certain prophets and teachers (v. 1), men that were eminent for gifts, graces, and usefulness. Christ, when he ascended on high, gave some prophets and some teachers (Eph. iv. 11); these were both. Agabus seems to have been a prophet and not a teacher, and many were teachers who were not prophets; but those here mentioned were at times divinely inspired, and had instructions immediately from heaven upon special occasions, which gave them the title of prophets; and withal they were stated teachers of the church in their religious assemblies, expounded the scriptures, and opened the doctrine of Christ with suitable applications. These were the prophets, and scribes, or teachers, which Christ promised to send (Matt. xxiii. 34), such as were every way qualified for the service of the Christian church. Antioch was a great city, and the Christians there were many, so that they could not all meet in one place; it was therefore requisite they should have many teachers, to preside in their respective assemblies, and to deliver God's mind to them. Barnabas is first named, probably because he was the eldest, and Saul last, probably because he was the youngest; but afterwards the last became first, and Saul more eminent in the church. Three others are mentioned. (1.) Simeon, or Simon, who for distinction-sake was called Niger, Simon the Black, from the color of his hair; like him that with us was surnamed the Black Prince. (2.) Lucius of Cyrene, who some think (and Dr. Lightfoot inclines to it) was the same with this Luke that wrote the Acts, originally a Cyrenian, and educated in the Cyrenian college or synagogue at Jerusalem, and there first receiving the gospel. (3.) Manaen, a person of some quality, as it should seem, for he was brought up with Herod the tetrarch, either nursed of the same milk, or bred at the same school, or pupil to the same tutor, or rather one that was his constant colleague and companion--that in every part of his education was his comrade and intimate, which gave him a fair prospect of preferment at court, and yet for Christ's sake he quitted all the hopes of it; like Moses, who, when he had come to years, refused to be called the son of Pharaoh's daughter. Had he joined in with Herod, with whom he was brought up, he might have had Blastus's place, and have been his chamberlain; but it is better to be fellow-sufferer with a saint than fellow-persecutor with a tetrarch.

2. How well employed they were (v. 2): They ministered to the Lord, and fasted. Observe, (1.) Diligent faithful teachers do truly minister unto the Lord. Those that instruct Christians serve Christ; they really do him honour, and carry on the interest of his kingdom. Those that minister to the church in praying and preaching (both which are included here), minister unto the Lord, for they are the church's servants for Christ's sake; to him they must have an eye in their ministrations, and from him they shall have their recompence. (2.) Ministering to the Lord, in one way or other, ought to be the stated business of churches and their teachers; to this work time ought to be set apart, nay, it is set apart, and in this work we ought to spend some part of every day. What have we to do as Christians and ministers but to serve the Lord Christ? Col. iii. 24; Rom. xiv. 18. (3.) Religious fasting is of use in our ministering to the Lord, both as a sign of our humiliation and a means of our mortification. Though it was not so much practised by the disciples of Christ, while the bridegroom was with them, as it was by the disciples of John and of the Pharisees; yet, after the bridegroom was taken away, they abounded in it, as those that had well learned to deny themselves and to endure hardness.

II. The orders given by the Holy Ghost for the setting apart of Barnabas and Saul, while they were engaged in public exercises, the ministers of the several congregations in the city joining in one solemn fast or day of prayer: The Holy Ghost said, either by a voice from heaven, or by a strong impulse on the minds of those of them that were prophets, Separate me Barnabas and Saul for the work whereunto I have called them. He does not specify the work, but refers to a former call of which they themselves knew the meaning, whether others did or no: as for Saul, he was particularly told that he must bear Christ's name to the Gentiles (ch. ix. 15), that he must be sent to the Gentiles (ch. xxii. 21); the matter was settled between them at Jerusalem before this, that as Peter, James, and John laid out themselves among those of the circumcision, so Paul and Barnabas should go to the heathen, Gal. ii. 7-9. Barnabas, it is likely, knew himself designed for this service as well as Paul. Yet they would not thrust themselves into this harvest, though it appeared plenteous, till they received their orders from the Lord of the harvest: Thrust in thy sickle for the harvest is ripe, Rev. xiv. 15. The orders were, Separate me Barnabas and Saul. Observe here, 1. Christ by his Spirit has the nomination of his ministers; for it is by the Spirit of Christ that they are qualified in some measure for his services, inclined to it, and taken off from other cares inconsistent with it. There are some whom the Holy Ghost has separated for the service of Christ, has distinguished from others as men that are offered and that willingly offer themselves to the temple service; and concerning them directions are given to those who are competent judges of the sufficiency of the abilities and the sincerity of the inclination: Separate them. 2. Christ's ministers are separated to him and to the Holy Ghost: Separate them to me; they are to be employed in Christ's work and under the Spirit's guidance, to the glory of God the Father. 3. All that are separated to Christ as his ministers are separated to work; Christ keeps no servants to be idle. If any man desires the office of a bishop, he desires a good work; that is what he is separated to, to labour in the word and doctrine. They are separated to take pains, not to take state. 4. The work of Christ's ministers, to which they are to be separated, is work that is already settled, and that which all Christ's ministers hitherto have been called to, and which they themselves have first been, by an external call, directed to and have chosen.

III. Their ordination, pursuant to these orders: not to the ministry in general (Barnabas and Saul had both of them been ministers long before this), but to a particular service in the ministry, which had something peculiar in it, and which required a fresh commission, which commission God saw fit at this time to transmit by the hands of these prophets and teachers, for the giving of this direction to the church, that teachers should ordain teachers (for prophets we are not now any longer to expect), and that those who have the dispensing of the oracles of Christ committed to them should, for the benefit of posterity, commit the same to faithful men, who shall be able also to teach others, 2 Tim. ii. 2. So here, Simeon, and Lucius, and Manaen, faithful teachers at this time in the church of Antioch, when they had fasted and prayed, laid their hands on Barnabas and Saul, and sent them away (v. 3), according to the directions received. Observe, 1. They prayed for them. When good men are going forth about good work, they ought to be solemnly and particularly prayed for, especially by their brethren that are their fellow-labourers and fellow-soldiers. 2. They joined fasting with their prayers, as they did in their other ministrations, v. 3. Christ has taught us this by his abstaining from sleep (a night-fast, if I may so call it) the night before he sent forth his apostles, that he might spend it in prayer. 3. They laid their hands on them. Hereby, (1.) They gave them their manumission, dismission, or discharge from the present service they were engaged in, in the church of Antioch, acknowledging that they went off not only fairly and with consent, but honourably and with a good report. (2.) They implored a blessing upon them in their present undertaking, begged that God would be with them, and give them success; and, in order to this, that they might be filled with the Holy Ghost in their work. This very thing is explained ch. xiv. 26, where it is said, concerning Paul and Barnabas, that from Antioch they had been recommended to the grace of God for the work which they fulfilled. As it was an instance of the humility of Barnabas and Saul that they submitted to the imposition of the hands of those that were their equals, or rather their inferiors; so it was of the good disposition of the other teachers that they did not envy Barnabas and Saul the honour to which they were preferred, but cheerfully committed it to them, with hearty prayers for them; and they sent them away with all expedition, out of a concern for those countries where they were to break up fallow ground.
Adam Clarke: Commentary on the Bible - 1831
13:1: Certain prophets and teachers - Προφηται και διδασκαλοι. It is probable that these were not distinct offices; both might be vested in the same persons. By prophets we are to understand, when the word is taken simply, persons who were frequently inspired to predict future events, and by teachers, persons whose ordinary office was to instruct the people in the Christian doctrine. These also, to be properly qualified for the office, must have been endued with the influence of the Holy Spirit; for, as but a very small portion of the Scriptures of the New Testament could have as yet been given, it was necessary that the teachers should derive much of their own teaching by immediate revelation from God. On prophets and teachers, see the note on Act 11:27.
Barnabas - Of whom see before, Act 11:22-24.
Simeon-Niger - Or Simeon the Black, either because of his complexion, or his hair. It was on reasons of this kind that surnames, surnoms, name upon name were first imposed. Of this Simeon nothing farther is known.
Lucius of Cyrene - See Act 11:20.
Manaen, which had been brought up with Herod - Our margin has given the proper meaning of the original word συντροφος, a foster-brother; i.e. Manaen was the son of the woman who nursed Herod Antipas; and the son, also, whose milk the young Herod shared. Of a person whose name was Manaen or Menahem, and who was in the court of Herod, we read several things in the Jewish writers. They say that this man had the gift of prophecy, and that he told Herod, when he was but a child, that he would be king. When Herod became king he sent for him to his court, and held him in great estimation. It might have been the son of this Menahem of whom St. Luke here speaks. Dr. Lightfoot has shown this to be at least possible.
Albert Barnes: Notes on the Bible - 1834
13:1: The church that was at Antioch - See the notes on Act 11:20.
Certain prophets - See the notes on Act 11:27.
And teachers - Teachers are several times mentioned in the New Testament as an order of ministers, Co1 12:28-29; Eph 4:11; Pe2 2:1. Their precise rank and duty are not known. It is probable that those mentioned here as prophets were the same persons as the teachers. They might discharge both offices, predicting future events, and instructing the people.
As Barnabas - Barnabas was a preacher Act 4:35-36; Act 9:27; Act 11:22, Act 11:26; and it is not improbable that the names "prophets and teachers" here simply designate the preachers of the gospel.
Simeon that was called Niger - "Niger" is a Latin name meaning "black." Why the name was given is not known. Nothing more is known of him than is mentioned here.
Lucius of Cyrene - Cyrene was in Africa. See the notes on Mat 27:32. Lucius is afterward mentioned as with the apostle Paul when he wrote the Epistle to the Romans, Rev 16:21.
And Manaen - He is not mentioned elsewhere in the New Testament.
Which had been brought up with Herod the tetrarch - Herod Antipas, not Herod Agrippa. Herod was tetrarch of Galilee, Luk 3:1. The word translated here as "which had been brought up," σύντροφος suntrophos, denotes "one who is educated or nourished at the same time with another." It is not used elsewhere in the New Testament. He might have been connected with the royal family, and, being nearly of the same age, was educated by the father of Herod Antipas with him. He was, therefore, a man of rank and education, and his conversion shows that the gospel was not confined entirely in its influence to the poor.
And Saul - Saul was an apostle; and yet he is mentioned here among the "prophets and teachers," showing that these words denote "ministers of the gospel" in general, without reference to any particular order or rank.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:1: Cir, am 4049, ad 45
in the: Act 11:22-24, Act 14:26, Act 14:27
prophets: Act 11:25-27, Act 15:35; Rom 12:6, Rom 12:7; Co1 12:28, Co1 12:29, Co1 14:24, Co1 14:25; Eph 4:11; Th1 5:20
Barnabas: Act 4:36, Act 11:22-26, Act 11:30, Act 12:25; Co1 9:6; Gal 2:9, Gal 2:13
Lucius: Act 11:20; Rom 16:21
which: etc. or, Herod's foster brother
Herod: Mat 14:1-10; Luk 3:1, Luk 3:19, Luk 3:20, Luk 13:31, Luk 13:32, Luk 23:7-11; Phi 4:22
and Saul: Act 13:9, Act 8:1-3, Act 9:1
Geneva 1599
13:1 Now (1) there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with (a) Herod the tetrarch, and Saul.
(1) Paul with Barnabas is again the second time appointed apostle of the Gentiles, not of man, neither by man, but by an extraordinary commandment of the Holy Spirit.
(a) This was the same Antipas who put John the Baptist to death.
John Gill
13:1 Now there were in the church that was at Antioch,.... This was Antioch in Syria, where was a Gospel church, and where the disciples were first called Christians; from whence Saul and Barnabas had been sent to Jerusalem, with a supply for the poor saints there, in a time of famine, and from whence they were now returned: and here were
certain prophets and teachers; who were both prophets and teachers, though these are sometimes distinguished; who had both a gift of foretelling things to come, as Agabus and others, and of explaining the prophecies of the Old Testament, and of teaching the people evangelic truths; these, at least some of them, came from Jerusalem hither, Acts 11:27.
As Barnabas, and Simeon that was called Niger; the former of these was a Levite, and of the country of Cyprus, who sold his land and brought the money to the apostles; and who was first sent hither by the church at Jerusalem, upon hearing that many in this place believed, and turned to the Lord, Acts 4:36 but of the latter no mention is made elsewhere; by his first name he appears to be a Jew, who by the Romans was called Niger; very likely from the blackness of his complexion, for that word signifies "black": and so the Ethiopic version interprets it:
and Lucius of Cyrene; who very probably was one of the synagogue of the Cyrenians, and seems manifestly to be one of the men of Cyrene, that went abroad upon the persecution raised at the death of Stephen, Acts 6:9 he is said to be bishop of Cyrene; some take him to be the same Lucius mentioned in Rom 16:21 and others think he is the same with Luke the Evangelist:
and Manaen, which had been brought up with Herod the tetrarch: or his foster brother. The Syriac version calls him Manail, and one of Stephens's copies Manael, and the Ethiopic version Manache, and renders what is said of him, "the son of king Herod's nurse"; which accounts for their being brought up, nourished, and suckled together: the name seems to be the same with Menachem, or Menahem, a name frequent with the Jews; there was one of this name, who was very intimate with Herod the great, and was in his service, though before he was vice president of the sanhedrim: the account that is given of him is this (z):
"Hillell and Shammai received from them (i.e. from Shemaia and Abtalion, who were presidents before them), but at first there were Hillell and Menahem, but Menahem went out, , "into the service of the king", with fourscore men clad in gold---Menahem was a very wise man, and a sort of a prophet, who delivered out many prophecies; and he told Herod when he was little, that he should reign; and after he was king, he sent for him, and he told him again, that he should reign more than thirty years, and he reigned thirty seven years, and he gave him great riches.''
Of this Menahem, and of his going into the king's service, mention is made elsewhere (a): now though this Menahem cannot be the same with Manaen here, yet this Manaen, as Dr. Lightfoot conjectures, might be the son of him, and called after his name; who might be brought up with the son of Herod the great, here called the tetrarch; and who was Herod Antipas, the same that beheaded John the Baptist: and Saul; who afterwards was called Paul.
(z) Juchasin, fol. 19. 1. (a) Misn. Chagiga, c. 2. sect. 2. & Maimon. & Bartenora in ib. & T. Bab. Chagiga, fol. 16. 2.
John Wesley
13:1 Manaen, who had been brought up with Herod - His foster brother, now freed from the temptations of a court.
Robert Jamieson, A. R. Fausset and David Brown
13:1 BARNABAS AND SAUL, DIVINELY CALLED TO LABOR AMONG THE GENTILES, ARE SET APART AND SENT FORTH BY THE CHURCH AT ANTIOCH. (Acts 13:1-3)
there were . . . certain prophets--(See on Acts 11:27).
and teachers; as Barnabas, &c.--implying that there were others there, besides; but, according to what appears the true reading, the meaning is simply that those here mentioned were in the Church at Antioch as prophets and teachers.
Simeon . . . Niger--of whom nothing is known.
Lucius of Cyrene-- (Acts 2:20). He is mentioned, in Rom 16:21, as one of Paul's kinsmen.
Manaen--or Menahem, the name of one of the kings of Israel (4Kings 15:14).
which had been brought up with--or, the foster brother of.
Herod the tetrarch--that is, Antipas, who was himself "brought up with a certain private person at Rome" [JOSEPHUS, Antiquities, 17.1,3]. How differently did these two foster brothers turn out--the one, abandoned to a licentious life and stained with the blood of the most distinguished of God's prophets, though not without his fits of reformation and seasons of remorse; the other, a devoted disciple of the Lord Jesus and prophet of the Church at Antioch! But this is only what may be seen in every age: "Even so, Father, for so it seemeth good in Thy sight.' If the courtier, whose son, at the point of death, was healed by our Lord (Jn 4:46) was of Herod's establishment, while Susanna's husband was his steward (Lk 8:3), his foster brother's becoming a Christian and a prophet is something remarkable.
and Saul--last of all, but soon to become first. Henceforward this book is almost exclusively occupied with him; and his impress on the New Testament, on Christendom, and on the world is paramount.
13:213:2: Մինչդեռ ՚ի պաշտաման Տեառն կային՝ եւ պահէին. ասէ Հոգին Սուրբ. Որոշեցէ՛ք ինձ զԲառնաբաս եւ զՍաւղոս ՚ի գործ՝ յոր կոչեցեալ է իմ զդոսա[2418]։ [2418] Ոմանք. ՚Ի պաշտամանն Տեառն... կոչեցեալ էր իմ։
2. Մինչ նրանք Տիրոջ պաշտամունքի մէջ էին եւ ծոմ էին պահում, Սուրբ Հոգին ասաց նրանց. «Բառնաբասին եւ Սօղոսին առանձնացրէ՛ք ինձ համար, որ անեն այն գործը, որին ես դրանց կոչել եմ»:
2 Երբ ասոնք Տէրոջը պաշտօնին մէջ էին եւ ծոմ կը պահէին, Սուրբ Հոգին ըսաւ. «Զատեցէ՛ք ինծի Բառնաբասը եւ Սօղոսը այն գործին համար, որուն ես կանչեր եմ անոնք»։
Մինչդեռ ի պաշտաման Տեառն կային եւ պահէին, ասէ Հոգին Սուրբ. Որոշեցէք ինձ զԲառնաբաս եւ զՍաւղոս ի գործ յոր կոչեցեալ է իմ զդոսա:

13:2: Մինչդեռ ՚ի պաշտաման Տեառն կային՝ եւ պահէին. ասէ Հոգին Սուրբ. Որոշեցէ՛ք ինձ զԲառնաբաս եւ զՍաւղոս ՚ի գործ՝ յոր կոչեցեալ է իմ զդոսա[2418]։
[2418] Ոմանք. ՚Ի պաշտամանն Տեառն... կոչեցեալ էր իմ։
2. Մինչ նրանք Տիրոջ պաշտամունքի մէջ էին եւ ծոմ էին պահում, Սուրբ Հոգին ասաց նրանց. «Բառնաբասին եւ Սօղոսին առանձնացրէ՛ք ինձ համար, որ անեն այն գործը, որին ես դրանց կոչել եմ»:
2 Երբ ասոնք Տէրոջը պաշտօնին մէջ էին եւ ծոմ կը պահէին, Սուրբ Հոգին ըսաւ. «Զատեցէ՛ք ինծի Բառնաբասը եւ Սօղոսը այն գործին համար, որուն ես կանչեր եմ անոնք»։
zohrab-1805▾ eastern-1994▾ western am▾
13:22: Когда они служили Господу и постились, Дух Святый сказал: отделите Мне Варнаву и Савла на дело, к которому Я призвал их.
13:2  λειτουργούντων δὲ αὐτῶν τῶ κυρίῳ καὶ νηστευόντων εἶπεν τὸ πνεῦμα τὸ ἅγιον, ἀφορίσατε δή μοι τὸν βαρναβᾶν καὶ σαῦλον εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς.
13:2. Λειτουργούντων ( Of-public-working-unto ) δὲ (moreover) αὐτῶν (of-them) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) καὶ (and) νηστευόντων ( of-non-eating-of ) εἶπεν (it-had-said,"τὸ (the-one) πνεῦμα (a-currenting-to) τὸ (the-one) ἅγιον (hallow-belonged,"Ἀφορίσατε (Ye-should-have-bounded-off-to) δή (then) μοι (unto-me) τὸν (to-the-one) Βαρνάβαν (to-a-Barnabas) καὶ (and) Σαῦλον (to-a-Saulos) εἰς (into) τὸ (to-the-one) ἔργον (to-a-work) ὃ (to-which) προσκέκλημαι ( I-had-come-to-call-toward-unto ) αὐτούς. (to-them)
13:2. ministrantibus autem illis Domino et ieiunantibus dixit Spiritus Sanctus separate mihi Barnaban et Saulum in opus quod adsumpsi eosAnd as they were ministering to the Lord and fasting, the Holy Ghost said to them: Separate me Saul and Barnabas, for the work whereunto I have taken them.
2. And as they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.
13:2. Now as they were ministering for the Lord and fasting, the Holy Spirit said to them: “Separate Saul and Barnabas for me, for the work for which I have selected them.”
13:2. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.
As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them:

2: Когда они служили Господу и постились, Дух Святый сказал: отделите Мне Варнаву и Савла на дело, к которому Я призвал их.
13:2  λειτουργούντων δὲ αὐτῶν τῶ κυρίῳ καὶ νηστευόντων εἶπεν τὸ πνεῦμα τὸ ἅγιον, ἀφορίσατε δή μοι τὸν βαρναβᾶν καὶ σαῦλον εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς.
13:2. ministrantibus autem illis Domino et ieiunantibus dixit Spiritus Sanctus separate mihi Barnaban et Saulum in opus quod adsumpsi eos
And as they were ministering to the Lord and fasting, the Holy Ghost said to them: Separate me Saul and Barnabas, for the work whereunto I have taken them.
13:2. Now as they were ministering for the Lord and fasting, the Holy Spirit said to them: “Separate Saul and Barnabas for me, for the work for which I have selected them.”
13:2. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.
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: "Когда они служили Господу..." - leitourgountwn de autwn t Kuriw... Греческое выражение означает общественное богослужение, в данном случае, вероятно, евхаристию (служили Господу, т. е. Иисусу); следовательно, приведенные слова относятся не к 5: только поименованным лицам, а ко всей церкви Антиохийской.

"Дух Святый сказал" - вероятно, через пророка или пророков (Злат. ), которые пред всем собранием и изъяснили повеление Св. Духа.

"Отделите...", т. е. из среды своей - в смысле избрания и посвящения избранных на особенное служение.

"На дело, к которому Я призвал их..." Самое дело не называется прямо. Но оно, без сомнения, было известно Церкви Антиохийской (ср. IX:15), как видно и из выражения "отпустили их", зная то дело, на которое отпускали, т. е. что они идут с проповедью Евангелия в мир языческий.
Adam Clarke: Commentary on the Bible - 1831
13:2: As they ministered to the Lord, and fasted - On Mondays and Thursdays it was usual with the more pious Jews to attend the public service in their synagogues, and to fast: the former is what we are to understand by ministering to the Lord. On the Sabbaths they attended the service in the synagogue, but did not fast. The Greek word, λειτουργουντων, signifies performing the office of praying, supplicating, rendering thanks, etc.: hence the word λειτουργια, liturgy, the work of prayer, etc., from λιτη, supplication, according to some; or rather from λειτος, common, and εργον, work, the common or public work, in which all the people were engaged.
The Holy Ghost said - A revelation of the Divine will was made to some person then present; probably to either Simeon, or Lucius, or Manaen, mentioned before.
Separate me Barnabas and Saul - Consecrate, or set them apart, for the particular work whereunto I have called them. How this was done, we find in the next verse.
Albert Barnes: Notes on the Bible - 1834
13:2: As they ministered to the Lord - It is probable that this took place on some day set apart for fasting and prayer. The expression "ministered to the Lord" means as they were engaged in prayer to the Lord, or as they were engaged in divine service. The Syriac thus renders the passage.
The Holy Ghost said - Evidently by direct Revelation.
Separate me - Set apart to me, or for my service. It does not mean to ordain, but simply to designate, or appoint to this specific work.
For the work whereunto I have called them - Not the apostolic office, for Saul was called to that by the express Revelation of Jesus Christ Gal 1:12, and Barnabas was not an apostle. The "work" to which they were now set apart was that of preaching the gospel in the regions round about Antioch. It was not any permanent office in the church, but was a temporary designation to a missionary enterprise in extending the gospel, especially through Asia Minor, and the adjacent regions. Accordingly, when, in the fulfillment of this appointment, they had traveled through Seleucia, Cyprus, Paphos, Pamphylia, Pisidia, etc., they returned to Antioch, having fulfilled the work to which they were separated. See Act 14:26-27. "Whereunto I have called them." This proves that they received their commission to this work directly from God the Holy Spirit. Paul and Barnabas had been influenced by the Spirit to engage in this work, but they were to be sent forth by the concurrence and designation of the church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:2: they: Act 6:4; Deu 10:8; Sa1 2:11; Ch1 16:4, Ch1 16:37-43; Rom 15:16; Col 4:17; Ti2 1:11; Ti2 4:5, Ti2 4:11
fasted: Act 13:3, Act 10:30; Dan 9:3; Mat 6:16, Mat 9:14, Mat 9:15; Luk 2:37; Co1 7:5; Co2 6:5, Co2 11:27
the Holy: Act 10:19, Act 16:6, Act 16:7; Co1 12:11
Separate: Act 22:21; Num 8:11-14; Rom 1:1, Rom 10:15; Gal 1:15, Gal 2:8, Gal 2:9; Ti2 2:2
the work: Act 9:15, Act 14:26; Mat 9:38; Luk 10:1; Eph 3:7; Ti1 2:7; Ti2 1:11; Heb 5:4
Geneva 1599
13:2 As they (b) ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have (c) called them.
(b) While they were busy doing their office, that is, as Chrysostom expounds it, while they were preaching.
(c) The Lord is said to call, from which this word "called" comes from, which is common in the Church, when he causes that to be which was not, whether you refer it to the matter itself, or to any quality or thing about the matter: and the use of the word "call" has come about because when things begin to be, then they have some name: and furthermore this also declares God's mighty power, in that he spoke the word, and things were made.
John Gill
13:2 As they ministered to the Lord,.... That is, the five prophets and teachers before mentioned; and whose ministry lay in preaching the Gospel, teaching the people the doctrines of it, and expounding prophecies, and also in prayer; to which latter the Syriac version restrains their ministry, rendering it, "as they prayed to God"; but the phrase seems to be more extensive: "and fasted"; which the Jews were much used to, and the believing ones had not yet left it off; their custom was to fast on Mondays and Thursdays: See Gill on Lk 18:12. Whether it was on one of those days, that these men were ministering and fasting, is not certain; but this we may be sure of, it was not on the Jewish sabbath, for on that day they never fasted; very likely that this was a fast appointed and fixed among themselves, on some particular occasion; it may be on account of the famine, which was at this time, Acts 11:28.
The Holy Ghost said; either with an articulate voice, or by an internal impulse, upon the minds of three of the prophets:
separate me Barnabas and Saul, for the work whereunto I have called them; the work which the Holy Ghost had appointed, and called them to before this, was to go and preach the Gospel among the Gentiles, distinct from the Jews, of which we read in the latter part of this chapter; and now he would have them be separated from their brethren, as Aaron and his sons were from theirs, and be sent forth from hence directly, upon that work: this shows the Spirit to be a person, since speaking and commanding in an authoritative way, and calling to a work, are ascribed unto him; and that he is a divine person, and truly God, and equal with God, since calling to a sacred office is attributed to him; and a separation to it is ordered for himself, for his service, honour, and glory; he does not say separate them to the Lord, or to God, but to me.
John Wesley
13:2 Separate me Barnabas and Saul for the work to which I have called them - This was not ordaining them. St. Paul was ordained long before, and that not of men, neither by man: it was only inducting him to the province for which our Lord had appointed him from the beginning, and which was now revealed to the prophets and teachers. In consequence of this they fasted, prayed, and laid their hands on them, a rite which was used not in ordination only, but in blessing, and on many other occasions.
Robert Jamieson, A. R. Fausset and David Brown
13:2 As they ministered to the Lord--The word denotes the performance of official duties of any kind, and was used to express the priestly functions under the Old Testament. Here it signifies the corresponding ministrations of the Christian Church.
and fasted--As this was done in other cases on special occasions (Acts 13:3, Acts 13:14, Acts 13:23), it is not improbable that they had been led to expect some such prophetic announcement at this time.
the Holy Ghost said--through some of the prophets mentioned in Acts 13:1.
Separate me--So Rom 1:1.
for the work whereunto I have called them--by some communication, perhaps, to themselves: in the case of Saul at least, such a designation was indicated from the first (Acts 22:21). Note.--While the personality of the Holy Ghost is manifest from this language, His supreme divinity will appear equally so by comparing it with Heb 5:4.
13:313:3: Յայնժամ պահեալ՝ եւ աղօթս արարեալ, եդին ձեռն ՚ի վերայ նոցա՝ եւ արձակեցի՛ն[2419]։ [2419] Ոմանք. Եդին զձեռն։
3. Այն ժամանակ ծոմ պահելով եւ աղօթելով՝ ձեռք դրեցին նրանց վրայ եւ ուղարկեցին:
3 Այն ատեն ծոմ պահելով եւ աղօթք ընելով՝ ձեռք դրին անոնց վրայ ու ղրկեցին։
Յայնժամ պահեալ եւ աղօթս արարեալ եդին զձեռս ի վերայ նոցա եւ արձակեցին:

13:3: Յայնժամ պահեալ՝ եւ աղօթս արարեալ, եդին ձեռն ՚ի վերայ նոցա՝ եւ արձակեցի՛ն[2419]։
[2419] Ոմանք. Եդին զձեռն։
3. Այն ժամանակ ծոմ պահելով եւ աղօթելով՝ ձեռք դրեցին նրանց վրայ եւ ուղարկեցին:
3 Այն ատեն ծոմ պահելով եւ աղօթք ընելով՝ ձեռք դրին անոնց վրայ ու ղրկեցին։
zohrab-1805▾ eastern-1994▾ western am▾
13:33: Тогда они, совершив пост и молитву и возложив на них руки, отпустили их.
13:3  τότε νηστεύσαντες καὶ προσευξάμενοι καὶ ἐπιθέντες τὰς χεῖρας αὐτοῖς ἀπέλυσαν.
13:3. τότε (To-the-one-which-also) νηστεύσαντες ( having-non-ate-of ) καὶ (and) προσευξάμενοι ( having-goodly-held-toward ) καὶ (and) ἐπιθέντες ( having-had-placed-upon ) τὰς (to-the-ones) χεῖρας (to-hands) αὐτοῖς (unto-them) ἀπέλυσαν. (they-loosed-off)
13:3. tunc ieiunantes et orantes inponentesque eis manus dimiserunt illosThen they fasting and praying and imposing their hands upon them, sent them away.
3. Then, when they had fasted and prayed and laid their hands on them, they sent them away.
13:3. Then, fasting and praying and imposing their hands upon them, they sent them away.
13:3. And when they had fasted and prayed, and laid [their] hands on them, they sent [them] away.
And when they had fasted and prayed, and laid [their] hands on them, they sent [them] away:

3: Тогда они, совершив пост и молитву и возложив на них руки, отпустили их.
13:3  τότε νηστεύσαντες καὶ προσευξάμενοι καὶ ἐπιθέντες τὰς χεῖρας αὐτοῖς ἀπέλυσαν.
13:3. tunc ieiunantes et orantes inponentesque eis manus dimiserunt illos
Then they fasting and praying and imposing their hands upon them, sent them away.
13:3. Then, fasting and praying and imposing their hands upon them, they sent them away.
13:3. And when they had fasted and prayed, and laid [their] hands on them, they sent [them] away.
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: "Совершив пост и молитву и возложив них pyки..." Как дело особенной важности, требующее особенного напутствования, исполнение повеления Божия относительно избранных предваряется постом и молитвою. Затем уже совершается посвящение их на новое и особенное святое служение через возложение рук, само собою разумеется - не всего общества, а его предстоятелей. Так будущий великий апостол языков приял второе рукоположение на дело высшего апостольского служения. "Что значит: "отделите Мне... на дело"? - На апостольство. Таким образом Павел рукополагается на апостольство, чтобы проповедовать со властью..." (Злат., ср. Феофил. ).
Adam Clarke: Commentary on the Bible - 1831
13:3: And when they had fasted and prayed, and laid their hands on them -
1. They fasted: this was probably done by the whole Church.
2. They prayed, that God would bless and prosper them in their work.
3. They land hands upon them; thus solemnly appointing them to that particular work.
But was it by this fasting, praying, and imposition of hands that these men were qualified for this work? No. God had already called them to it, Act 13:2, and he who called them had qualified them. Both their call and their qualification came from God; but he chose that they should have also the sanction of that Church of which they had been members; and therefore he said, Separate me, etc. The ordination of elders among the Jews was by three persons; and here we find three, Simeon, Lucius, and Manaen, ordaining two others, Barnabas and Saul. But how did the Jews ordain? Not by imposition of hands: this is strictly forbidden, see Maimon. Sanh. chap. 4. "After what manner is the ordaining of elders for ever? Not that they should lay their hands on the head of an elder; but only that they should call him Rabbi, and say to him, Behold, thou art ordained, and hast power of judging, etc." It is remarkable that the imposition of hands in the ordaining of elders was not used among the ancient Jews, probably never under the first temple; and rarely, if ever, under the second. See Lightfoot on this place. The Church at Antioch, however, did depart from this custom: they put their hands on the heads of Barnabas and Saul; thus designating them to be the persons whom they, under the direction of the Holy Spirit, sent to preach the Gospel of Christ to the heathen.
When the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them, and the elders of the Church, in consequence, prayed, fasted, and laid their hands upon them, they certainly understood that by acting thus they fulfilled the mind of the Spirit. Hence, is it not evident that, when the elders of the Church of God have good reason to believe that He has called certain persons to the work of the ministry, and qualified them for that work, they should proceed as the elders of the Church of Antioch did; and by fasting, prayer, and imposition of hands, separate those persons for the work whereunto God has called them. Such persons will consider themselves accountable to God and his Church, and should take care how they use the gift and authority received from both. Is it not being wise above what is written to say, "When God has called and given authority, there is no need of ordination or appointment from man?" I would just ask the objector, Why, then, when God had called Barnabas and Saul to the work, did he command the Church to separate them to him for that very work? And why did they, in obedience, fast, pray, and lay hands upon them? I shall dispute with no man about the superior excellence of the episcopal or presbyterian form in ordination: if all the preliminaries be right, they may be both equally good, for all that I have ever been able to learn to the contrary; but that there should be some proper scriptural form attended to, I am fully satisfied. Besides, if the plan of the Church at Antioch were regularly and faithfully followed, in sending forth the ministers of the Gospel, no man can prove that God would not own them in an especial manner, and more particularly prosper their work. But, O ye rulers of the Church! be careful, as ye shall answer it to God, never to lay hands on the head of a man whom ye have not just reason to believe God has called to the work; and whose eye is single, and whose heart is pure. Let none be sent to teach Christianity, who have not experienced it to be the power of God to the salvation of their own souls. If ye do, though they have your authority, they never can have the blessing nor the approbation of God. "I sent them not: therefore they shall not profit this people at all, saith the Lord." Jer 23:32.
Albert Barnes: Notes on the Bible - 1834
13:3: And when they had fasted - They were fasting when they were commanded to set them apart. Yet this probably refers to an appointed day of prayer, with reference to this very purpose. The first formal mission to the Gentiles was an important event in the church, and they engaged in this appointment with deep solemnity and with humbling themselves before God.
And prayed - This enterprise was a new one. The gospel had been preached to the Jews, to Cornelius, and to the Gentiles at Antioch. But there had been no solemn, public, and concerted plan of sending it to the Gentiles, or of appointing a mission to the pagan. It was a new event, and was full of danger and hardships. The primitive church felt the need of divine direction and aid in the great work. Two missionaries were to be sent forth among strangers, to be exposed to perils by sea and land; and the commencement of the enterprise demanded prayer. The church humbled itself, and this primitive missionary society sought, as all others should do, the divine blessing to attend the labors of those employed in this work. The result showed that the prayer was heard.
And laid their hands on them - That is, those who are mentioned in Act 13:1. This was not to set them apart to the apostolic office. Saul was chosen by Christ himself, and there is no evidence that any of the apostles were ordained by the imposition of hands (see Act 1:26 notes; Mat 10:1-5 notes; Luk 6:12-16 notes), and Barnabas was not an apostle in the original and unique sense of the word. Nor is it meant that this was an ordination to the ministry, to the once of preaching the gospel, for both had been engaged in this before. Saul received his commission directly from the Saviour, and began at once to preach, Act 9:20; Gal 1:11-17. Barnabas had preached at Antioch, and was evidently recognized as a preacher by the apostles, Act 9:27; Act 11:22-23. It follows, therefore, that this was not an ordination in the doctrinal sense of this term, either Episcopal or Presbyterian, but was a designation to a particular work - a work of vast importance; strictly a missionary appointment by the church, under the authority of the Holy Spirit. The act of laying hands on any person was practiced not only in ordination, but in conferring a favor, and in setting apart for any purpose. See Lev 3:2, Lev 3:8, Lev 3:13; Lev 4:4, Lev 4:29; Lev 16:21; Num 8:12; Mar 5:23; Mar 16:18; Mat 21:46. It means in this case that they appointed them to a particular field of labor, and by laying hands on them they implored the blessing of God to attend them.
They sent them away - The church by its teachers sent them forth under the direction of the Holy Spirit. All missionaries are thus sent by the church; and the church should not forget its ambassadors in their great and perilous work.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:3: the had, Act 13:2, Act 6:6, Act 8:15-17, Act 9:17, Act 14:23; Num 27:23; Ti1 4:14, Ti1 5:22; Ti2 1:6, Ti2 2:2
they sent: Act 14:26, Act 15:40; Rom 10:15; Jo3 1:6, Jo3 1:8
Geneva 1599
13:3 (2) And when they had fasted and prayed, and laid [their] hands on them, they sent [them] away.
(2) Fasting and solemn prayers were used before the laying on of hands.
John Gill
13:3 And when they had fasted and prayed,.... Not when they had done fasting and praying, at the time the Holy Ghost made an impulse on their minds, to separate two of their brethren to a work they were appointed to; but at another time, which was fixed for that purpose; when they fasted and prayed, not for direction, who they were to set apart and send; for the persons were before pointed out to them, but that they might have every needful gift and qualification for the work, and be succeeded in it:
and laid their hands on them; not as ordaining them, for this was not an ordination; the Apostle Paul particularly was not ordained an apostle by man, but by Jesus Christ; who personally appeared to him, and made and ordained him his minister and apostle; and much less by men inferior to himself, as Simeon, Lucius, and Manaen were; but this was a gesture and ceremony used among the Jews, when they wished any blessing or happiness to attend any persons; and so these prophets, when they separated Paul and Barnabas from their company, and were parting from them, put their hands on them, and wished them all prosperity and success: could this be thought to be an ordination, as it cannot, since both of them were stated and authorized ministers of the word, and one of them an apostle long before this; there might seem some likeness between it and the Jewish ordination of elders, which was done by three (b), as here were Simeon, Lucius, and Manaen; but then this was not done without the land of Israel, as here, nor by imposition of hands (c): now when they had thus prayed for them, and wished them well, they sent them away; to do the work they were called unto; not in an authoritative way, but in a friendly manner they parted with them, and bid them farewell.
(b) Misn. Sanhedrin, c. 1. sect. 3. (c) Maimon. & Bartenora in ib. & Maimon. Hilchot Sanhedrin, c. 4. sect. 2, 3.
John Wesley
13:3 Then having fasted - Again. Thus they did also, Acts 14:23.
Robert Jamieson, A. R. Fausset and David Brown
13:3 laid their hands on them--(See on Acts 6:6) --"recommending them to the grace of God for the work which they had to fulfil" (Acts 14:26).
sent them away--with the double call--of the Spirit first, and next of the Church. So clothed, their mission is thus described: "They being sent forth by the Holy Ghost." Have we not here for all time the true principle of appointment to sacred offices?
13:413:4: Եւ նոքա առաքեալք ՚ի Հոգւոյն Սրբոյ՝ իջի՛ն ՚ի Սելեւկիայ, եւ անտի նաւեցի՛ն ՚ի Կիւպրոս[2420]։ [2420] Օրինակ մի. Եւ նոքա արձակեալք ՚ի Հոգ՛՛... ՚ի Կիպրոս։
4. Ուստի նրանք, Սուրբ Հոգուց ուղարկուած, իջան Սելեւկիա ու այնտեղից նաւարկեցին դէպի Կիպրոս:
4 Անոնք ալ Սուրբ Հոգիէն ղրկուած՝ Սելեւկիա իջան ու անկէ անցան Կիպրոս։
Եւ նոքա առաքեալք ի Հոգւոյն Սրբոյ` իջին ի Սելեւկիա, եւ անտի նաւեցին ի Կիպրոս:

13:4: Եւ նոքա առաքեալք ՚ի Հոգւոյն Սրբոյ՝ իջի՛ն ՚ի Սելեւկիայ, եւ անտի նաւեցի՛ն ՚ի Կիւպրոս[2420]։
[2420] Օրինակ մի. Եւ նոքա արձակեալք ՚ի Հոգ՛՛... ՚ի Կիպրոս։
4. Ուստի նրանք, Սուրբ Հոգուց ուղարկուած, իջան Սելեւկիա ու այնտեղից նաւարկեցին դէպի Կիպրոս:
4 Անոնք ալ Սուրբ Հոգիէն ղրկուած՝ Սելեւկիա իջան ու անկէ անցան Կիպրոս։
zohrab-1805▾ eastern-1994▾ western am▾
13:44: Сии, быв посланы Духом Святым, пришли в Селевкию, а оттуда отплыли в Кипр;
13:4  αὐτοὶ μὲν οὗν ἐκπεμφθέντες ὑπὸ τοῦ ἁγίου πνεύματος κατῆλθον εἰς σελεύκειαν, ἐκεῖθέν τε ἀπέπλευσαν εἰς κύπρον,
13:4. Αὐτοὶ (Them) μὲν (indeed) οὖν (accordingly) ἐκπεμφθέντες ( having-been-dispatched-out ) ὑπὸ (under) τοῦ (of-the-one) ἁγίου (of-hallow-belonged) πνεύματος (of-a-currenting-to) κατῆλθον (they-had-came-down) εἰς (into) Σελευκίαν, (to-a-Seleukia,"ἐκεῖθέν (thither-from) τε (also) ἀπέπλευσαν (they-floated-off-unto) εἰς (into) Κύπρον, (to-a-Kurpos,"
13:4. et ipsi quidem missi ab Spiritu Sancto abierunt Seleuciam et inde navigaverunt CyprumSo they, being sent by the Holy Ghost, went to Seleucia: and from thence they sailed to Cyprus.
4. So they, being sent forth by the Holy Ghost, went down to Seleucia; and from thence they sailed to Cyprus.
13:4. And having been sent by the Holy Spirit, they went to Seleucia. And from there they sailed to Cyprus.
13:4. So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.
So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus:

4: Сии, быв посланы Духом Святым, пришли в Селевкию, а оттуда отплыли в Кипр;
13:4  αὐτοὶ μὲν οὗν ἐκπεμφθέντες ὑπὸ τοῦ ἁγίου πνεύματος κατῆλθον εἰς σελεύκειαν, ἐκεῖθέν τε ἀπέπλευσαν εἰς κύπρον,
13:4. et ipsi quidem missi ab Spiritu Sancto abierunt Seleuciam et inde navigaverunt Cyprum
So they, being sent by the Holy Ghost, went to Seleucia: and from thence they sailed to Cyprus.
13:4. And having been sent by the Holy Spirit, they went to Seleucia. And from there they sailed to Cyprus.
13:4. So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
4: "Сии, быв посланы Духом Святым..." - новым, особым откровением, отличным от только что упомянутого. С этою оговоркою следует описание его великого путешествия Апостола Павла с проповедью Евангелия, что составляет содержание двух глав XIII-XIV Деяний. Путь или порядок и направление этого путешествия указывается ясно и точно, начинаясь и кончаясь Антиохиею (как и все другие, за исключением последнего - в узах, начавшегося в Иерусалиме и кончившегося в Риме мученическою смертью апостола).

"Пришли в Селевкию..." - kathlqon eiV thn Seleukeian... - слав.: "снидоста в Селевкию". Выражения греческое и славянское - указывают на географическое и геологическое положение Селевкии в отношении к Антиохии - спустились (сошли сверху вниз) в Селевкию (подобно Лк X:30).

Селевкия, иначе Пиерия - небольшой портовый город при впадении в море р. Оронта (на которой выше народилась и Антиохия).

Из Селевкии "отплыли в Кипр..." - ближайший к Антиохии остров Средиземного моря. С этого острова родом был Варнава (IV:36) и, вероятно, - имел здесь множественное родство и знакомство, через которое легко было завязать сношения не только с населением самого острова, но и окружающими материками, поддерживавшими самые оживленные торговые сношения с предприимчивыми островитянами. Все это делало Кипр особенно удачным пунктом отправления "во языки" для просветителей языков.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Elymas Struck with Blindness.
4 So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus. 5 And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister. 6 And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus: 7 Which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God. 8 But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith. 9 Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him, 10 And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? 11 And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand. 12 Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord. 13 Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem.

In these verses we have,

I. A general account of the coming of Barnabas and Saul to the famous island of Cyprus; and perhaps thitherward they steered their course because Barnabas was a native of that country (ch. iv. 36), and he was willing they should have the first-fruits of his labours, pursuant to his new commission. Observe, 1. Their being sent forth by the Holy Ghost was the great thing that encouraged them in this undertaking, v. 4. If the Holy Ghost send them forth, he will go along with them, strengthen them, carry them on in their work, and give them success; and then they fear no colours, but can cheerfully venture upon a stormy sea from Antioch, which was now to them a quiet harbour. 2. They came to Seleucia, the sea-port town opposite to Cyprus, thence crossed the sea to Cyprus, and in that island the first city they came to was Salamis, a city on the east side of the island (v. 5); and, when they had sown good seed there, thence they went onward through the isle (v. 6) till they came to Paphos, which lay on the western coast. 3. They preached the word of God wherever they came, in the synagogues of the Jews; so far were they from excluding them that they gave them the preference, and so left those among them who believed not inexcusable; they would have gathered them, but they would not. They did not act clandestinely, nor preach the Messiah to others unknown to them, but laid their doctrine open to the censure of the rulers of their synagogues, who might, if they had any thing to say, object against it. Nor would they have acted separately, but in concert with them, if they had not driven them out from them, and from their synagogues. 4. They had John for their minister; not their servant in common things, but their assistant in the things of God, either to prepare their way in places where they designed to come or to carry on their work in places where they had begun it, or to converse familiarly with those to whom they preached publicly, and explain things to them; and such a one might be many ways of use to them, especially in a strange country.

II. A particular account of their encounter with Elymas the sorcerer, whom they met with at Paphos, where the governor resided; a place famous for a temple built to Venus there, thence called Paphian Venus; and therefore there was more than ordinary need that the Son of God should there be manifested to destroy the works of the devil.

1. There the deputy, a Gentile, Sergius Paulus by name, encouraged the apostles, and was willing to hear their message. He was governor of the country, under the Roman emperor; proconsul or proprætor, such a one as we should call lord lieutenant of the island. He had the character of a prudent man, an intelligent, considerate man, that was ruled by reason, not passion nor prejudice, which appeared by this, that, having a character of Barnabas and Saul, he sent for them, and desired to hear the word of God. Note, When that which we hear has a tendency to lead us to God, it is prudence to desire to hear more of it. Those are wise people, however they may be ranked among the foolish of this world, who are inquisitive after the mind and will of God. Though he was a great man, and a man in authority, and the preachers of the gospel were men that made no figure, yet, if they have a message from God, let him know what it is, and, if it appear to be so, he is ready to receive it.

2. There Elymas, a Jew, a sorcerer, opposed them, and did all he could to obstruct their progress. This justified the apostles in turning to the Gentiles, that this Jew was so malignant against them.

(1.) This Elymas was a pretender to the gift of prophecy, a sorcerer, a false-prophet--one that would be taken for a divine, because he was skilled in the arts of divination; he was a conjurer, and took on him to tell people their fortune, and to discover things lost, and probably was in league with the devil for this purpose; his name was Bar-jesus--the son of Joshua; it signifies the son of salvation; but the Syriac calls him, Bar-shoma--the son of pride; filius inflationis--the son of inflation.

(2.) He was hanging on at court, was with the deputy of the country. It does not appear that the deputy called for him, as he did for Barnabas and Saul; but he thrust himself upon him, aiming, no doubt, to make a hand of him, and get money by him.

(3.) He made it his business to withstand Barnabas and Saul, as the magicians of Egypt, in Pharaoh's court, withstood Moses and Aaron, 2 Tim. iii. 8. He set up himself to be a messenger from heaven, and denied that they were. And thus he sought to turn away the deputy from the faith (v. 8), to keep him from receiving the gospel, which he saw him inclined to do. Note, Satan is in a special manner busy with great men and men of power, to keep them from being religious; because he knows that their example, whether good or bad, will have an influence upon many. And those who are in any way instrumental to prejudice people against the truths and ways of Christ are doing the devil's work.

(4.) Saul (who is here for the first time called Paul) fell upon him for this with a holy indignation. Saul, who is also called Paul, v. 9. Saul was his name as he was a Hebrew, and of the tribe of Benjamin; Paul was his name as he was a citizen of Rome. Hitherto we have had him mostly conversant among the Jews, and therefore called by his Jewish name; but now, when he is sent forth among the Gentiles, he is called by his Roman name, to put somewhat of a reputation upon him in the Roman cities, Paulus being a very common name among them. But some think he was never called Paul till now that he was instrumental in the conversion of Sergius Paulus to the faith of Christ, and that he took the name Paulus as a memorial of this victory obtained by the gospel of Christ, as among the Romans he that had conquered a country took his denomination from it, as Germanicus, Britannicus, Africanus; or rather, Sergius Paulus himself gave him the name Paulus in token of his favour and respect to him, as Vespasian gave his name Flavius to Josephus the Jew. Now of Paul it is said,

[1.] That he was filled with the Holy Ghost upon this occasion, filled with a holy zeal against a professed enemy of Christ, which was one of the graces of the Holy Ghost--a spirit of burning; filled with power to denounce the wrath of God against him, which was one of the gifts of the Holy Ghost--a spirit of judgment. He felt a more than ordinary fervour in his mind, as the prophet did when he was full of power by the Spirit of the Lord (Mic. iii. 8), and another prophet when his face was made harder than flint (Ezek. iii. 9), and another when his mouth was made like a sharp sword, Isa. xlix. 2. What Paul said did not come from any personal resentment, but from the strong impressions which the Holy Ghost made upon his spirit.

[2.] He set his eyes upon him, to face him down, and to show a holy boldness, in opposition to his wicked impudence. He set his eyes upon him, as an indication that the eye of the heart-searching God was upon him, and saw through and through him; nay, that the face of the Lord was against him, Ps. xxxiv. 16. He fixed his eyes upon him, to see if he could discern in his countenance any marks of remorse for what he had done; for, if he could have discerned the least sign of this, it would have prevented the ensuing doom.

[3.] He gave him his true character, not in passion, but by the Holy Ghost, who knows men better than they know themselves, v. 10. He describes him to be, First, An agent for hell; and such there have been upon this earth (the seat of the war between the seed of the woman and of the serpent) ever since Cain who was of that wicked one, an incarnate devil, slew his brother, for no other reason than because his own works were evil and his brother's righteous. This Elymas, though called Bar-jesus--a son of Jesus, was really a child of the devil, bore his image, did his lusts, and served his interests, John viii. 44. In two things he resembled the devil as a child does his father-- 1. In craftiness. The serpent was more subtle than any beast of the field (Gen. iii. 1), and Elymas, though void of all wisdom, was full of all subtlety, expert in all the arts of deceiving men and imposing upon them. 2. In malice. He was full of all mischief--a spiteful ill-conditioned man, and a sworn implacable enemy to God and goodness. Note, A fulness of subtlety and mischief together make a man indeed a child of the devil. Secondly, An adversary to heaven. If he be a child of the devil, it follows of course that he is an enemy to all righteousness, for the devil is so. Note, Those that are enemies to the doctrine of Christ are enemies to all righteousness, for in it all righteousness is summed up and fulfilled.

[4.] He charged upon him his present crime, and expostulated with him upon it: "Wilt thou not cease to pervert the right ways of the Lord, to misrepresent them, to put false colours upon them, and so to discourage people from entering into them, and walking in them?" Note, First, The ways of the Lord are right: they are all so, they are perfectly so. The ways of the Lord Jesus are right, the only right ways to heaven and happiness. Secondly, There are those who pervert these right ways, who not only wander out of these ways themselves (as Elihu's penitent, who owns, I have perverted that which was right and it profited me not), but mislead others, and suggest to them unjust prejudices against these ways: as if the doctrine of Christ were uncertain and precarious, the laws of Christ unreasonable and impractical, and the service of Christ unpleasant and unprofitable, which is an unjust perverting of the right ways of the Lord, and making them seem crooked ways. Thirdly, Those who pervert the right ways of the Lord are commonly so hardened in it that, though the equity of those ways be set before them by the most powerful and commanding evidence, yet they will not cease to do it. Etsi suaseris, non persuaseris--You may advise, but you will never persuade; they will have it their own way; they have loved strangers, and after them they will go.

[5.] He denounced the judgment of God upon him, in a present blindness (v. 11): "And now, behold, the hand of the Lord is upon thee, a righteous hand. God is now about to lay hands on thee, and make thee his prisoner, for thou art taken in arms against him; thou shalt be blind, not seeing the sun for a season." This was designed both for the proof of his crime, as it was a miracle wrought to confirm the right ways of the Lord, and consequently to show the wickedness of him who would not cease to pervert them, as also for the punishment of his crime. It was a suitable punishment; he shut his eyes, the eyes of his mind, against the light of the gospel, and therefore justly were the eyes of his body shut against the light of the sun; he sought to blind the deputy (as an agent for the god of this world, who blindeth the minds of those that believe not, lest the light of the gospel should shine unto them, 2 Cor. iv. 4), and therefore is himself struck blind. Yet it was a moderate punishment: he was only struck blind, when he might most justly have been struck dead; and it was only for a season; if he will repent, and give glory to God, by making confession, his sight shall be restored; nay, it should seem, though he do not, yet his sight shall be restored, to try if he will be led to repentance either by the judgments of God or by his mercies.

[6.] This judgment was immediately executed: There fell on him a mist and a darkness, as on the Sodomites when they persecuted Elisha. This silenced him presently, filled him with confusion, and was an effectual confutation of all he said against the doctrine of Christ. Let not him any more pretend to be a guide to the deputy's conscience who is himself struck blind. It was also an earnest to him of a much sorer punishment if he repent not; for he is one of those wandering stars to whom is reserved the blackness of darkness for ever, Jude 13. Elymas did himself proclaim the truth of the miracle, when he went about seeking some to lead him by the hand; and where now is all his skill in sorcery, upon which he had so much valued himself, when he can neither find his way nor find a friend that will be so kind as to lead him!

3. Notwithstanding all the endeavours of Elymas to turn away the deputy from the faith, he was brought to believe, and this miracle, wrought upon the magician himself (like the boils of Egypt, which were upon the magicians, so that they could not stand before Moses, Exod. ix. 11), contributed to it. The deputy was a very sensible man, and observed something uncommon, and which intimated its divine original, (1.) In Paul's preaching: he was astonished at the doctrine of the Lord, the Lord Christ--the doctrine that is from him, the discoveries he has made of the Father--the doctrine that is concerning him, his person, natures, offices, undertaking. Note, The doctrine of Christ has a great deal in it that is astonishing; and the more we know of it the more reason we shall see to wonder and stand amazed at it. (2.) In this miracle: When he saw what was done, and how much Paul's power transcended that of the magician, and how plainly Elymas was baffled and confounded, he believed. It is not said that he was baptized, and so made a complete convert, but it is probable that he was. Paul would not do his business by the halves; as for God, his work is perfect. When he became a Christian, he neither laid down his government, nor was turned out of it, but we may suppose, as a Christian magistrate, by his influence helped very much to propagate Christianity in that island. The tradition of the Romish church, which has taken care to find bishoprics for all the eminent converts we read of in the Acts, has made this Sergius Paulus bishop of Narbon in France, left there by Paul in his journey to Spain.

III. Their departure from the island of Cyprus. It is probable that they did a great deal more there than is recorded, where an account is given only of that which was extraordinary--the conversion of the deputy. When they had done what they had to do, 1. They quitted the country, and went to Perga. Those that went were Paul and his company, which, it is probable, was increased in Cyprus, many being desirous to accompany him. Anachthentes hoi peri ton Paulon--Those that were about Paul loosed from Paphos, which supposes that he went too; but such an affection had his new friends for him that they were always about him, and by their good will would be never from him. 2. Then John Mark quitted them, and returned to Jerusalem, without the consent of Paul and Barnabas; either he did not like the work, or he wanted to go and see his mother. It was his fault, and we shall hear of it again.
Adam Clarke: Commentary on the Bible - 1831
13:4: Being sent forth by the Holy Ghost - By his influence, authority, and under his continual direction. Without the first, they were not qualified to go; without the second, they had no authority to go; and without the third, they could not know where to go.
Departed, unto Seleucia - This is generally understood to be Seleucia of Pieria, the first city on the coast of Syria, coming from Cilicia; near the place where the river Orontes pours itself into the sea.
They sailed to Cyprus - A well known island in the Mediterranean Sea. See on Act 4:36 (note).
Albert Barnes: Notes on the Bible - 1834
13:4: Being sent forth by the Holy Ghost - Having been called to this world by the Holy Spirit, and being under his direction.
Departed unto Seleucia - This city was situated at the mouth of the river Orontes, where it fails into the Mediterranean. Antioch was connected with the sea by the Orontes River. Strabo says that in his time they sailed up the river in one day. The distance from Antioch to Seleucia by water is about 41 miles, while the journey by land is only 16 12 miles (Life and Epistles of Paul, vol. 1, p. 185. "Seleucia united the two characters of a fortress and a seaport. It was situated on a rocky eminence, which is the southern extremity of an elevated range of hills projecting from Mount Aranus. From the southeast, where the ruins of the Antioch gate are still conspicuous, the ground rose toward the northeast into high and craggy summits; and round the greater part of the circumference of 4 miles the city was protected by its natural position. The harbor and mercantile suburb were on level ground toward the west; but here, as on the only weak point at Gibraltar, strong artificial defenses had made compensation for the weakness of nature. Seleucus, who had named his metropolis in his father's honor (p. 122), gave his own name to this maritime fortress; and here, around his tomb, his successors contended for the key of Syria. 'Seleucia by the sea' was a place of great importance under the Seleucidae and the Ptolemies, and so it remained under the sway of the Romans. In consequence of its bold resistance to Tigranes when he was in possession of all the neighboring country, Pompey gave it the privileges of a 'free city;' and a contemporary of Paul speaks of it as having those privileges still.
Here, in the midst of unsympathizing sailors, the two missionary apostles, with their younger companion, stepped on board the vessel which was to convey them to Salamis. As they cleared the port, the whole sweep of the bay of Antioch opened on their left - the low ground by the mouth of the Orontes; the wild and woody country beyond it; and then the peak of Mount Casius, rising symmetrically from the very edge of the sea to a height of 5000 feet. On the right, in the southwest horizon, if the day was clear, they saw the island of Cyprus from the first. The current sets northerly and northeast between the island and the Syrian coast. But with a fair wind, a few hours would enable them to run down from Seleucia to Salamis, and the land would rapidly rise in forms well known and familiar to Barnabas and Mark" (Life and Epistles of Paul, vol. 1, pp. 135, 138).
They sailed to Cyprus - An island in the Mediterranean, not far from Seleucia. See the notes on Act 4:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:4: being: Act 20:23
Cyprus: Act 4:36, Act 11:19, Act 27:4
Geneva 1599
13:4 (3) So they, being sent forth by the Holy Ghost, departed unto (d) Seleucia; and from thence they sailed to Cyprus.
(3) Paul and his companions first bring Cyprus to the subjection and obedience of Christ.
(d) Seleucia was a city of Cilicia, so called after Seleucus, one of Alexander's successors.
John Gill
13:4 So they being sent forth of the Holy Ghost,.... This is said, lest it should be thought they were sent by men; it was the Holy Ghost that moved the prophets at Antioch to separate them from them, and to send them away; and who inclined their minds to go, and directed them what course to steer: and accordingly they
departed to Seleucia; which was a city of Syria, called by Pliny, Seleucia Pieria (d); it had its name from Seleucus Nicanor, king of Egypt, who was the builder of it: it was not far from Antioch, it is said to be twenty four miles from it; it is the first city of Syria from Cilicia, and was situated at the mouth of the river Orontes; wherefore Saul and Barnabas made no stay here; and it seems that their coming hither was only in order to take shipping for the island of Cyprus; for Seleucia was upon the sea coast, as appears from:
"King Ptolemee therefore, having gotten the dominion of the cities by the sea unto Seleucia upon the sea coast, imagined wicked counsels against Alexander.'' (1 Maccabees 11:8)
and was the proper place to set sail from to Cyprus. So we read of Apollonius Tyaneus and his companions (e), that
"they went down to the sea by Seleucia, where having got a ship, "they sailed to Cyprus:" and so it follows here,''
and from thence they sailed to Cyprus; an island in the Mediterranean sea, the native country of Barnabas, Acts 4:36 See Gill on Acts 4:36.
(d) L. 5. c. 12, 21. (e) Philostrat. Vita Apollon. l. 3. c. 16.
Robert Jamieson, A. R. Fausset and David Brown
13:4 ARRIVING IN CYPRUS THEY PREACH IN THE SYNAGOGUES OF SALAMIS--AT PAPHOS, ELYMAS IS STRUCK BLIND, AND THE GOVERNOR OF THE ISLAND IS CONVERTED. (Acts 13:4-12)
departed unto Seleucia--the seaport of Antioch, from which it lay nearly due west fifteen miles, and five from the Mediterranean shore, on the river Orontes.
thence sailed to Cyprus--whose high mountain summits are easily seen in clear weather from the coast [COLONEL CHESNEY in HOWSON]. "Four reasons may have induced them to turn in first to this island: (1) Its nearness to the mainland; (2) It was the native place of Barnabas, and since the time when Andrew found his brother Simon, and brought him to Jesus, and "Jesus loved Martha, and her sister, and Lazarus," family ties had not been without effect on the progress of the Gospel. (3) It could not be unnatural to suppose that the truth would be welcomed in Cyprus when brought by Barnabas and his kinsman Mark, to their own connections or friends. The Jews were numerous in Salamis. By sailing to that city, they were following the track of the synagogues; and though their mission was chiefly to the Gentiles, their surest course for reaching them was through the proselytes and Hellenizing Jews. (4) Some of the Cypriotes were already Christians. Indeed, no one place out of Palestine, except Antioch, had been so honorably associated with the work of successful evangelization" [HOWSON].
13:513:5: Եւ հասեալ ՚ի Սաղամինայ՝ պատմէին զբանն Աստուծոյ ՚ի ժողովուրդս Հրէիցն. ունէին եւ զՅովհաննէս պաշտօնեայ։
5. Եւ Սալամինա հասնելով՝ հրեաների ժողովարաններում Աստծու խօսքն էին քարոզում: Որպէս օգնական ունէին նաեւ Յովհաննէսին:
5 Սաղամինա հասնելով՝ Հրեաներու ժողովարաններուն մէջ Աստուծոյ խօսքը կը քարոզէին ու Յովհաննէսն ալ իրենց սպասաւորութիւն կ’ընէր։
Եւ հասեալ ի Սաղամինա պատմէին զբանն Աստուծոյ ի ժողովուրդս Հրէիցն. ունէին եւ զՅովհաննէս պաշտօնեայ:

13:5: Եւ հասեալ ՚ի Սաղամինայ՝ պատմէին զբանն Աստուծոյ ՚ի ժողովուրդս Հրէիցն. ունէին եւ զՅովհաննէս պաշտօնեայ։
5. Եւ Սալամինա հասնելով՝ հրեաների ժողովարաններում Աստծու խօսքն էին քարոզում: Որպէս օգնական ունէին նաեւ Յովհաննէսին:
5 Սաղամինա հասնելով՝ Հրեաներու ժողովարաններուն մէջ Աստուծոյ խօսքը կը քարոզէին ու Յովհաննէսն ալ իրենց սպասաւորութիւն կ’ընէր։
zohrab-1805▾ eastern-1994▾ western am▾
13:55: и, быв в Саламине, проповедывали слово Божие в синагогах Иудейских; имели же при себе и Иоанна для служения.
13:5  καὶ γενόμενοι ἐν σαλαμῖνι κατήγγελλον τὸν λόγον τοῦ θεοῦ ἐν ταῖς συναγωγαῖς τῶν ἰουδαίων· εἶχον δὲ καὶ ἰωάννην ὑπηρέτην.
13:5. καὶ (and) γενόμενοι ( having-had-became ) ἐν (in) Σαλαμῖνι (unto-a-Salamis) κατήγγελλον (they-were-messaging-down) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐν (in) ταῖς (unto-the-ones) συναγωγαῖς (unto-leadings-together) τῶν (of-the-ones) Ἰουδαίων : ( of-Iouda-belonged ) εἶχον (they-were-holding) δὲ (moreover) καὶ (and) Ἰωάννην (to-an-Ioanes) ὑπηρέτην. (to-an-under-rower)
13:5. et cum venissent Salamina praedicabant verbum Dei in synagogis Iudaeorum habebant autem et Iohannem in ministerioAnd when they were come to Salamina, they preached the word of God in the synagogues of the Jews. And they had John also in the ministry.
5. And when they were at Salamis, they proclaimed the word of God in the synagogues of the Jews: and they had also John as their attendant.
13:5. And when they had arrived at Salamis, they were preaching the Word of God in the synagogues of the Jews. And they also had John in the ministry.
13:5. And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to [their] minister.
And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to [their] minister:

5: и, быв в Саламине, проповедывали слово Божие в синагогах Иудейских; имели же при себе и Иоанна для служения.
13:5  καὶ γενόμενοι ἐν σαλαμῖνι κατήγγελλον τὸν λόγον τοῦ θεοῦ ἐν ταῖς συναγωγαῖς τῶν ἰουδαίων· εἶχον δὲ καὶ ἰωάννην ὑπηρέτην.
13:5. et cum venissent Salamina praedicabant verbum Dei in synagogis Iudaeorum habebant autem et Iohannem in ministerio
And when they were come to Salamina, they preached the word of God in the synagogues of the Jews. And they had John also in the ministry.
13:5. And when they had arrived at Salamis, they were preaching the Word of God in the synagogues of the Jews. And they also had John in the ministry.
13:5. And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to [their] minister.
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
5: Саламин - приморский кипрский город на восточном берегу острова, обращенном к Сирийскому берегу.

"Проповедывали в синагогах иудейских..." - так как Варнава был родом из кипрских иудеев, то естественно было ему и Савлу обратиться с проповедью о Христе прежде всего к иудеям, как делали они с Павлом везде и всегда (ст. 46).

"Имели при себе и Иоанна для служения..." - очевидно, Иоанна Марка, того самого, которого взяли с собою из Иерусалима в Антиохию (XII:25), для служения - т. е. для исполнения их поручений, может быть, в том числе и для совершения крещения над обращаемыми (X:48; ср. 1Кор.I:14).
Adam Clarke: Commentary on the Bible - 1831
13:5: Salamis - The capital of the island of Cyprus; afterwards called Constantia, and now Salina, situated on the eastern part of the island.
They preached the word of God - Τον λογον, The doctrine of God, the Christian religion, emphatically so called.
They had also John to their minister - This was John Mark, of whom we heard, Act 12:25; for their minister, ὑπηρετην, to assist them in minor offices, as deacon or servant, that they might give themselves wholly to the doctrine of the Lord.
Albert Barnes: Notes on the Bible - 1834
13:5: And when they were at Salamis - This was the principal city and seaport of Cyprus. It was situated on the southeast part of the island, and was afterward called Constantia.
In the synagogues of the Jews - Jews were living in all the countries adjacent to Judea, and in those countries they had synagogues. The apostles uniformly preached first to them.
And they had also John to their minister - John Mark, Act 12:12. He was their attendant, yet not pretending to be equal to them in circe. They had been specifically designated to this work. He was with them as their friend and traveling companion; perhaps also employed in making the needful arrangements for their comfort, and for the supply of their needs in their travels.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:5: in the: Act 13:14, Act 13:46, Act 14:1, Act 17:1-3, Act 17:17, Act 18:4, Act 19:8
John: Act 12:25, Act 15:37; Col 4:10
their: Exo 24:13; Kg1 19:3, Kg1 19:21; Kg2 3:11; Mat 20:26; Ti2 4:11
John Gill
13:5 And when they were at Salamis,.... A chief city of Cyprus; and so Herodotus (f) calls it Salamis of Cyprus; and in this island it is placed by Pliny (g) and Ptolomy (h): it was built by Teucer, the son of Telamon, after his return from the Trojan war; and so called by him, from his native country Salamine, in Greece, as is generally agreed by historians (i): it was the birth place of the famous philosopher Solon, who is from thence called Salaminius; he died in the island of Cyprus, in the eightieth year of his age; and before he died, gave orders to carry his bones to Salamis, and being reduced to ashes, to scatter them throughout the province (k): it was also claimed by the Cyprians, as the birth place of Homer, and is said (l) to be prophesied of that it should be; it was afterwards called Constantia, and now Famagusta, and is in the hands of the Turks; of it Jerom (m) thus writes:
"Salamis, a city in the island of Cyprus, now called Constantia, which, in the time of the Emperor Trajan, the Jews destroyed, having killed all the inhabitants of it:''
which shows what a multitude of Jews dwelt in this island, and even in this place; hence, in this verse, mention is afterwards made of synagogues of Jews in it, where the apostles preached, and which was the reason of their coming hither. This place, with the whole island, was taken from the Venetians by Mustapha, general to Selimus the Second, emperor of the Turks, in the year 1571, after a siege of eleven months; which, when he was possessed of, contrary to the agreement made, he put all the Christians to death; and having cut off the ears and nose of Bragadinus, the governor of it, took off his skin alive (n). Epiphanius, an ancient writer of the fourth century, famous for his books against heresies, was bishop of this place (o), when it was called Constantia, from Constantins Augustus, the emperor; and before him, we read of Gelasius, bishop of this place, who was in the council of Nice; there was a church here in the fifth century; and mention is made of a presbyter of it, in the sixth century, present at the fifth council at Constantinople; and in the seventh century, a bishop of this church was in the sixth council of Constantinople; and in the Nicene synod, in the "eighth" century, John, bishop of this place, assisted (p):
they preached the word of God in the synagogues of the Jews; the Jews being in great numbers in these parts, to them the apostles first preached, though they were sent unto the Gentiles; and this they continued to do, till the Jews put away the Gospel, which made their way more clear and open to the Gentiles:
and they had also John to their minister: this was John Mark, whom they brought with them from Jerusalem, Acts 12:12 who waited upon them, and provided for them the necessaries of life; for this is not to be understood of the ministry of the word, which is peculiarly ascribed to them, or of his being an assistant to them in it; nor can it be understood of his being the minister in any of the synagogues for them, to bring out the book of the law, and direct public service, where it cannot be thought he should have any such office and authority; but of his ministering in civil and secular things to the apostles, or to the poor by their orders.
(f) L. 4. c. 162. (g) Nat. Hist. l. 5. c. 31. (h) Geograph. l. 5. c. 14. (i) Vellei Patercul. Hist. l. 1. in initio, Isocratis Evagoras, p. 375. Vid. Horat. Carmin. l. 1. ode 7. (k) Laert. Vit. Philosoph. l. 1. p. 30, 41. (l) Pausanias, l. 10. p. 656. (m) De locis Hebraicis, fol. 96. I. (n) Petav. Rational. Temp. par. 1. l. 9. c. 12. p. 507. (o) Epitaph. Paulae, fol. 58. K & Vita Hilarion. fol 82. M. (p) Magdeburg. Hist. Eccles. cent. 4. c. 2. p. 5. cent. 5. c. 2. p. 6. cent. 6. c. 2. p. 5. cent. 7. c. 2. p. 4. cent. 8. c. 2. p. 6.
John Wesley
13:5 In the synagogues - Using all opportunities that offered.
Robert Jamieson, A. R. Fausset and David Brown
13:5 and when they were at Salamis--the Grecian capital of the island, on the eastern side, and not many hours' sail from Seleucia. At this busy mercantile port immense numbers of Jews were settled, which accounts for what is here said, that they had more than one synagogue, in which Barnabas and Saul preached, while other cities had one only.
they had . . . John--Mark.
to their minister--"for their officer". (See on Lk 4:20). With what fruit they preached here is not said. Probably their feeling was what Paul afterwards expressed at Antioch in Pisidia (Acts 13:46).
13:613:6: Շրջեալ ընդ ամենայն կղզին մինչեւ ՚ի Պափոս, գտին անդ այր զոմն մո՛գ, սո՛ւտ մարգարէ՝ Հրեայ, որում անուն էր Բարեյեսո՛ւս[2421]. [2421] Ոմանք. Մինչեւ ՚ի Պամփոս... այր ոմն մոգ... Բարեյեսու։ Ուր օրինակ մի. այր մի զոմն մոգ... Բարեյուսու։
6. Շրջելով ամբողջ կղզին մինչեւ Պափոս՝ այնտեղ գտան մի ոմն մոգի, որ մի հրեայ սուտ մարգարէ էր, եւ որի անունը Բարեյեսու էր.
6 Անոնք պտըտելով այն [բոլոր] կղզին գացին մինչեւ Պափոս, հոն գտան սուտ մարգարէ՝ Հրեայ մոգ մը, որուն անունը Բարեյեսու էր,
Շրջեալ ընդ ամենայն կղզին մինչեւ ի Պափոս, գտին անդ այր զոմն մոգ սուտ մարգարէ Հրեայ, որում անուն էր Բարեյեսու:

13:6: Շրջեալ ընդ ամենայն կղզին մինչեւ ՚ի Պափոս, գտին անդ այր զոմն մո՛գ, սո՛ւտ մարգարէ՝ Հրեայ, որում անուն էր Բարեյեսո՛ւս[2421].
[2421] Ոմանք. Մինչեւ ՚ի Պամփոս... այր ոմն մոգ... Բարեյեսու։ Ուր օրինակ մի. այր մի զոմն մոգ... Բարեյուսու։
6. Շրջելով ամբողջ կղզին մինչեւ Պափոս՝ այնտեղ գտան մի ոմն մոգի, որ մի հրեայ սուտ մարգարէ էր, եւ որի անունը Բարեյեսու էր.
6 Անոնք պտըտելով այն [բոլոր] կղզին գացին մինչեւ Պափոս, հոն գտան սուտ մարգարէ՝ Հրեայ մոգ մը, որուն անունը Բարեյեսու էր,
zohrab-1805▾ eastern-1994▾ western am▾
13:66: Пройдя весь остров до Пафа, нашли они некоторого волхва, лжепророка, Иудеянина, именем Вариисуса,
13:6  διελθόντες δὲ ὅλην τὴν νῆσον ἄχρι πάφου εὖρον ἄνδρα τινὰ μάγον ψευδοπροφήτην ἰουδαῖον ᾧ ὄνομα βαριησοῦ,
13:6. Διελθόντες ( Having-had-came-through ) δὲ (moreover) ὅλην (to-whole) τὴν (to-the-one) νῆσον (to-an-isle) ἄχρι (unto-whilst) Πάφου (of-a-Pafos) εὗρον (they-had-found) ἄνδρα (to-a-man) τινὰ (to-a-one) μάγον (to-a-magos) ψευδοπροφήτην (to-a-false-declarer-before) Ἰουδαῖον (to-Iouda-belonged) ᾧ (unto-which) ὄνομα (a-name) Βαριησοῦς, (a-Bariesous,"
13:6. et cum perambulassent universam insulam usque Paphum invenerunt quendam virum magum pseudoprophetam Iudaeum cui nomen erat BariesuAnd when they had gone through the whole island, as far as Paphos, they found a certain man, a magician, a false prophet, a Jew, whose name was Bar-Jesu:
6. And when they had gone through the whole island unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-Jesus;
13:6. And when they had traveled throughout the entire island, even to Paphos, they found a certain man, a magician, a false prophet, a Jew, whose name was Bar-Jesu.
13:6. And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name [was] Barjesus:
And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name [was] Bar- jesus:

6: Пройдя весь остров до Пафа, нашли они некоторого волхва, лжепророка, Иудеянина, именем Вариисуса,
13:6  διελθόντες δὲ ὅλην τὴν νῆσον ἄχρι πάφου εὖρον ἄνδρα τινὰ μάγον ψευδοπροφήτην ἰουδαῖον ᾧ ὄνομα βαριησοῦ,
13:6. et cum perambulassent universam insulam usque Paphum invenerunt quendam virum magum pseudoprophetam Iudaeum cui nomen erat Bariesu
And when they had gone through the whole island, as far as Paphos, they found a certain man, a magician, a false prophet, a Jew, whose name was Bar-Jesu:
13:6. And when they had traveled throughout the entire island, even to Paphos, they found a certain man, a magician, a false prophet, a Jew, whose name was Bar-Jesu.
13:6. And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name [was] Barjesus:
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
6: Паф - главный город острова, местопребывание римского проконсула, на противоположном Саламину конце острова.

"Некоего волхва, лжепророка..." - очевидно, подобного Симону волхву (VIII:9).

Вариисус = сын Иисуса. Может быть, это имя не было собственным именем волхва, так как выражает лишь его иудейское отчество (подобно тому, как собственное имя Варфоломея, т. е. сына Фоломеева - было Нафанаил, см. пророка Мф X:3). Упоминаемое далее арабское Елима точно так же, кажется, не служит собственным именем лжепророка, а является лишь обозначением его профессии, ибо Елима и означает волхв мудрец по преимуществу.
Adam Clarke: Commentary on the Bible - 1831
13:6: Gone through the isle - Ὁλην, The Whole isle, is added here by ABCDE, several others, both the Syrian, Coptic, Ethiopic, Armenian, Vulgate, and Itala; and also by several of the Greek fathers; and this must be the true reading, for it is evident they ran through the whole island from east to west.
Unto Paphos - This town, next in importance to Salamis, was situated on the western part of the isle; and having gone from Salamis to this place is a proof that they had gone through the whole island from east to west, according to the reading noticed above. There was probably no town in the universe more dissolute than Papas. Here Venus had a superb temple: here she was worshipped with all her rites; and from this place she was named the Paphian Venus, the queen of Paphos, etc. This temple and whole city were destroyed by an earthquake; so that a vestige of either does not now remain. There are two islands which go by this name, both adjoining, and on the west side of the island of Cyprus. One is called Old Paphos, the other New Paphos; the latter is probably the island here mentioned, though they are often confounded. On this island there is a Christian Church, dedicated to St. George, in which service is performed by the Greek ministers. It is a bishop's see, suffragan to the Abp. of Nicosia.
A certain sorcerer - Τινα μαγον, A magician, one who used magical arts, and pretended to have commerce with supernatural agents. A person who dealt in sleight of hand, or leger-de-main. Such as I have supposed Simon Magus to be. See the note on Act 8:9.
A false prophet - A deceiver, one who pretended to have a Divine commission, a fortune teller.
Bar-Jesus - That is, the son of Jesus or Joshua; as Bar-jona is the son of Jonah; Bar-tholomew, the son of Thalmi, etc.
Albert Barnes: Notes on the Bible - 1834
13:6: And when they had gone through the isle - The length of the island, according to Strabo, was 1, 400 stadia, or nearly 170 miles.
Unto Paphos - Paphos was a city at the western extremity of the island. It was the residence of the proconsul, and was distinguished for a splendid temple erected to Venus, who was worshipped throughout the island. Cyprus was fabled to be the place of the birth of this goddess. It had, besides Paphos and Salamis, several towns of note Citium, the birthplace of Zeno, Areathus, sacred to Venus, etc. Its present capital is Nicosia. Whether Paul preached at any of these places is not recorded. The island is formerly supposed to have had one million inhabitants.
A certain sorcerer - Greek: magus, or magician. See the notes on Act 8:9.
A false prophet - Pretending to be endowed with the gift of prophecy; or a man, probably, who pretended to be inspired.
Bar-jesus - The word "Bar" is Syriac, and means "son." Jesus (Joshua) was not an uncommon name among the Jews. The name was given from his father - son of Jesus, or Joshua; as Bar-Jonas, son of Jonas.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:6: certain: Act 8:9-11, Act 19:18, Act 19:19; Exo 22:18; Lev 20:6; Deu 18:10-12; Ch1 10:13; Isa 8:19, Isa 8:20
a false: Deu 13:1-3; Kg1 22:22; Jer 23:14, Jer 23:15; Eze 13:10-16; Zac 13:3; Mat 24:24; Co2 11:13; Ti2 3:8; Pe2 2:1-3; Jo1 4:1; Rev 19:20
whose: Mat 16:17; Mar 10:46; Joh 21:15-17
John Gill
13:6 And when they had gone through the isle unto Paphos,.... The Alexandrian copy, and the Vulgate Latin and Syriac versions read, "the whole isle"; for through the midst of the whole island they must go, to go from Salarnis to Paphos; for Salamis was on the east, and Paphos on the west of the islands (q): it had its name from the Phoenician word, , "peathpaoth", "the corner of corners"; because both old and new Paphos were situated in the extreme part of the island; and not from Paphus, the son of Pygmalion, by any ivory statue which he had made, whom Venus, at his request, according to the fables of the Heathens, turned into a woman: some say (r), that Cinyras, a king of the Assyrians, coming into Cyprus, built Paphos; but Pausanias (s) affirms, that Agapenor, who came hither after the Trojan war, was the builder of this place, and also of the temple of Venus in it, for which it was famous (t); and in a certain area of which, Pliny (u) says it never rained; and from this place, Venus was called Paphia: according to Chrysostom, it was the metropolis of Cyprus; and it is indeed mentioned by Pliny (w), first of the fifteen cities that were in it; and seems at this time to have been the seat of the Roman deputy Paulus Sergius, afterwards spoken of: concerning this place Jerom says (x),
"Paphus, a city on the sea coast, in the island of Cyprus, formerly famous for the sacred rites of Venus, and the verses of the poets; which fell by frequent earthquakes, and now only shows, by its ruins, what it formerly was:''
so Seneca (y) says, "quotiens in se Paphus corruit?", "how often has Paphus fell within itself?" that is, by earthquakes: the ruins of many goodly churches and buildings are to be seen in it; and the walls of a strong, and almost impregnable tower, situated upon a hill in the middle of the city, supposed to be the habitation of Sergius Paulus; there is also shown, under a certain church, a prison divided into seven rooms, where they say Paul and Barnabas were imprisoned, for preaching the Gospel; what remains of it, is now called Bapho: here
they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus, or the son of Jesus; Jesus was a name frequent among the Jews, and is the same with Joshua, and was in use long before our Saviour's time; there was Jesus the son of Sirach, the author of Ecclesiasticus, and who had a grandfather of the same name, the Syriac version here calls him "Barsuma", which some render "the son of a name"; that is, a man of note, a famous person, of great renown; others, "the son of a swelling", or "the son of ulcers"; he professing to be a physician, and to cure them, with which they make the name of Barjesus to agree, deriving it from a root, which signifies to heal: Jerom (z) pronounces this name Barieu, and observes, that some corruptly read it Barjesu; and he makes it to signify an evil man, or one in evil; and Drusius says, he found the name "Barjeou", in some papers of his; and a very learned man (a) of later years says, it is the same with Bar-Jehu, the son of Jehu; and affirms, that the Greek word is "Barjeus", which others wrongly turn into "Bar-jesus"; the Magdeburgensian Centuriators call him, "Elymas Barjehu"; the reason Beda gives, why it should be so read, and not Bar-jesus, is because that a magician was unworthy to be called the son of Jesus, the Saviour, when he was a child of the devil; but the Greek copies agree in Barjesus; his name shows him to be a Jew, as he is here called: and he was one of those false prophets our Lord said should arise, and deceive many; he pretended to foretell things to come, and practised sorcery, and was given to magic arts.
(q) Ptolom. Geograph. l. 5. c. 14. (r) Apollodorus de deorum orig. l. 3. p. 193. (s) Arcadica, sive l. 8. p. 461. (t) Philostrat. Vita Apollonii, l. 3. c. 16. (u) Nat. Hist. l. 2. c. 96. (w) Ib. l. 5. c. 31. (x) De locis Hebraicis, fol. 96. F. & Vita Hilarion, fol. 86. C. (y) Ep. 91. (z) De nominibus Hebraicis, fol 105. 1. (a) Hileri Onomasticum Sacrum, p. 760.
John Wesley
13:6 Paphos was on the western, Salamis on the eastern part of the island.
Robert Jamieson, A. R. Fausset and David Brown
13:6 when they had gone through the isle unto Paphos--on the opposite or west side of the island, about one hundred miles by land, along the south coast; the Roman capital, where the governor resided.
they found a . . . sorcerer--one of a numerous class of impostors who, at this time of general unbelief, were encouraged even by cultivated Romans.
13:713:7: որ էր ընդ փոխանակի բդեշխին Սերգեայ Պաւղոսի առն իմաստնոյ. նորա աղաչեալ զԲառնաբա՛ս եւ զՍաւղոս՝ խնդրէր լսե՛լ զբանն Աստուծոյ[2422]։ [2422] ՚Ի լուս՛՛. ՚ի վերայ՝ Փոխանակի բդեշխին. նշանակի՝ անթիպատին, որ է Յունական ձայն մերումս թարգմանութեան, փոխանակի բդեշխին։ Օրինակ մի. Ընդ փոխանակ բդեշխին Մերգեայ Պաւղոսի։
7. սա բդեշխի փոխանորդ Սերգէոս Պօղոսի հետ էր ապրում, որը մի իմաստուն մարդ էր: Սերգէոսը աղաչելով Բառնաբասին եւ Սօղոսին, ուզում էր լսել Աստծու խօսքը:
7 Որ փոխանորդ բդեշխին հետ էր, որ կը կոչուէր Սերգիոս Պօղոս, խելացի մարդ մը։ Ասիկա Բառնաբասը եւ Սօղոսը հրաւիրելով՝ ուզեց Աստուծոյ խօսքը լսել։
որ էր ընդ փոխանակի բդեշխին Սերգեայ Պաւղոսի, առն իմաստնոյ. նորա աղաչեալ զԲառնաբաս եւ զՍաւղոս խնդրէր լսել զբանն Աստուծոյ:

13:7: որ էր ընդ փոխանակի բդեշխին Սերգեայ Պաւղոսի առն իմաստնոյ. նորա աղաչեալ զԲառնաբա՛ս եւ զՍաւղոս՝ խնդրէր լսե՛լ զբանն Աստուծոյ[2422]։
[2422] ՚Ի լուս՛՛. ՚ի վերայ՝ Փոխանակի բդեշխին. նշանակի՝ անթիպատին, որ է Յունական ձայն մերումս թարգմանութեան, փոխանակի բդեշխին։ Օրինակ մի. Ընդ փոխանակ բդեշխին Մերգեայ Պաւղոսի։
7. սա բդեշխի փոխանորդ Սերգէոս Պօղոսի հետ էր ապրում, որը մի իմաստուն մարդ էր: Սերգէոսը աղաչելով Բառնաբասին եւ Սօղոսին, ուզում էր լսել Աստծու խօսքը:
7 Որ փոխանորդ բդեշխին հետ էր, որ կը կոչուէր Սերգիոս Պօղոս, խելացի մարդ մը։ Ասիկա Բառնաբասը եւ Սօղոսը հրաւիրելով՝ ուզեց Աստուծոյ խօսքը լսել։
zohrab-1805▾ eastern-1994▾ western am▾
13:77: который находился с проконсулом Сергием Павлом, мужем разумным. Сей, призвав Варнаву и Савла, пожелал услышать слово Божие.
13:7  ὃς ἦν σὺν τῶ ἀνθυπάτῳ σεργίῳ παύλῳ, ἀνδρὶ συνετῶ. οὖτος προσκαλεσάμενος βαρναβᾶν καὶ σαῦλον ἐπεζήτησεν ἀκοῦσαι τὸν λόγον τοῦ θεοῦ·
13:7. ὃς (which) ἦν (it-was) σὺν (together) τῷ (unto-the-one) ἀνθυπάτῳ (unto-most-ever-a-oned-over) Σεργίῳ (unto-a-Sergios) Παύλῳ, (unto-a-Paulos,"ἀνδρὶ (unto-a-man) συνετῷ. (unto-sent-together) οὗτος (The-one-this) προσκαλεσάμενος ( having-called-toward-unto ) Βαρνάβαν (to-a-Barnabas) καὶ (and) Σαῦλον (to-a-Saulos) ἐπεζήτησεν (it-sought-upon-unto) ἀκοῦσαι (to-have-heard) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ: (of-a-Deity)
13:7. qui erat cum proconsule Sergio Paulo viro prudente hic accitis Barnaba et Saulo desiderabat audire verbum DeiWho was with the proconsul Sergius Paulus, a prudent man. He, sending for Barnabas and Saul, desired to hear the word of God.
7. which was with the proconsul, Sergius Paulus, a man of understanding. The same called unto him Barnabas and Saul, and sought to hear the word of God.
13:7. And he was with the proconsul, Sergius Paulus, a prudent man. This man, summoning Barnabas and Saul, wanted to hear the Word of God.
13:7. Which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God.
Which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God:

7: который находился с проконсулом Сергием Павлом, мужем разумным. Сей, призвав Варнаву и Савла, пожелал услышать слово Божие.
13:7  ὃς ἦν σὺν τῶ ἀνθυπάτῳ σεργίῳ παύλῳ, ἀνδρὶ συνετῶ. οὖτος προσκαλεσάμενος βαρναβᾶν καὶ σαῦλον ἐπεζήτησεν ἀκοῦσαι τὸν λόγον τοῦ θεοῦ·
13:7. qui erat cum proconsule Sergio Paulo viro prudente hic accitis Barnaba et Saulo desiderabat audire verbum Dei
Who was with the proconsul Sergius Paulus, a prudent man. He, sending for Barnabas and Saul, desired to hear the word of God.
13:7. And he was with the proconsul, Sergius Paulus, a prudent man. This man, summoning Barnabas and Saul, wanted to hear the Word of God.
13:7. Which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God.
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
7: "Находился с проконсулом" - очевидно, имея его под своим влиянием. При Октавиане Августе Кипр некоторое время был провинцией императорской и управлялся пропретором, но Август отдал эту провинцию сенату, и с тех пор она стала управляться проконсулом, каковым и был в описываемое время Сергий Павел. Дееписатель характеризует его мужем разумным, что отчасти объясняет его общение с волхвом, у которого он, очевидно, искал удовлетворения своим духовным запросам, а также и оправдывается тем, что он, несмотря на противодействующее влияние волхва, сумел беспристрастно отнестись к новым проповедникам высшей мудрости и найти в ней истинное удовлетворение своего любомудрия.
Adam Clarke: Commentary on the Bible - 1831
13:7: The deputy of the country - Ανθυπατῳ, The proconsul. Rosenmuller and others remark, that in those days the Romans sent two different kinds of governors into the provinces. Some of the provinces were Caesarean or imperial, and into those they sent propretors; others belonged to the senate and people of Rome, and into those they sent proconsuls. Cyprus had formerly been an imperial province; but Augustus, who made the distinction, had given it to the people, whence it was governed by a proconsul. See Dion Cass. Hist. Rom. lib. iv. p. 523. (Edit. Leunclav.)
Sergius Paulus - This proconsul is not mentioned any where else: he became a Christian, had his name written in the book of life, and, probably on that very account, blotted out of the Fasti Consulares.
A prudent man - Ανδρι συνετῳ, A man of good sense, of a sound understanding, and therefore wished to hear the doctrine taught by these apostles; he did not persecute the men for their preaching, but sent for them that he might hear for himself.
Albert Barnes: Notes on the Bible - 1834
13:7: Which was with the deputy - Or with the proconsul. The exact accuracy of Luke in this statement is worthy of special remark. In the time when Augustus united the world under his own power, the provinces were divided into two classes. Augustus found two names which were applied to public officers in existence, one of which was henceforward inseparably blended with the imperial dignity and with military command, and the other with the authority of the senate and its civil administration. The first of these names was "Praetor"; the other was "Consul." What is to be accounted for here is that the latter is the name given by Luke to Sergius Paulus, as if he derived his authority from the senate. The difficulty in the ease is this: that Augustus told the senate and the people of Rome that he would resign to them those provinces where soldiers were unnecessary to secure a peaceful administration, and that he would himself take the care and risk of the other provinces where the presence of the Roman legions would be necessary.
Hence, in the time of Augustus, and in the subsequent reigns of the emperors, the provinces were divided into these two classes; the one governed by men who went forth from the senate, and who would be styled Proconsul, ἀνθύπατος anthupatos - the term used here; and the other those sent forth by the emperor, and who would be styled Procurator, Ἐπίτροπος Epitropos or Proproetor, Ἀντιστράτηγος Antistratē gos. Both these kind of officers are referred to in the New Testament. Now we are told by Strabo and Dio Cassius that "Asaia" and "Achaia" were assigned to the senate, and the title, therefore, of the governor would be Proconsul, as we find in Act 18:12; Act 19:38. At the same time, Dio Cassius informs us that Cyprus was retained by the emperor for himself, and the title of the governor, therefore, would naturally have been, not "Proconsul," as here, but "Procurator." Yet it so happens that Dio Cassius has stated the reason why the title "Proconsul" was given to the governor of Cyprus, in the fact which he mentions that "Augustus restored Cyprus to the senate in exchange for another district of the empire." It is this statement which vindicates the strict accuracy of Luke in the passage before us. See Life and Epistles of Paul, vol. 1, pp. 142-144, and also Lardner's Credibility, part 1, chapter 1, section 11, where he has fully vindicated the accuracy of the appellation which is here given to Sergius by luk
Sergius Paulus, a prudent man - The word here rendered "prudent" means "intelligent, wise, learned." It also may have the sense of candid, and may have been given to this man because he was of large and liberal views; of a philosophic and inquiring turn of mind; and was willing to obtain knowledge from any source. Hence, he had entertained the Jews; and hence, he was willing also to listen to Barnabas and Saul. It is not often that men of rank are thus willing to listen to the instructions of the professed ministers of God.
Who called for Barnabas and Saul - It is probable that they had preached in Paphos, and Sergius was desirous himself of hearing the import of their new doctrine.
And desired to hear ... - There is no evidence that he then wished to listen to this as divine truth, or that he was anxious about his own salvation, but it was rather as a speculative inquiry. It was a professed characteristic of many ancient philosophers that they were willing to receive instruction from any quarter. Compare Act 17:19-20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:7: the deputy: Act 13:12, Act 18:12, Act 19:38
a prudent: Act 17:11, Act 17:12; Pro 14:8, Pro 14:15, Pro 14:18, Pro 18:15; Hos 14:9; Th1 5:21
John Gill
13:7 Which was with the deputy of the country, &c. Or the Roman governor of the island; who very likely dwelt at Paphos, it being a principal, if not the principal city in the island, since Pliny mentions it first of all the cities in it, as before observed: and with this governor, or proconsul, as the word signifies, or rather praetor, Bar-jesus was: either he lived with him, making great pretensions to knowledge and learning, which the governor might be a favourer of, or in quality of a physician; the Ethiopic version adds, "and he was a servant of the governor"; or he might be only with him occasionally and accidentally, just at that time, though the former seems most likely: and the name of this deputy was Sergius Paulus; the name of Paulus was common among the Romans; Pliny the younger speaks (b) of one Passienus Paulus, a famous Roman knight, and very learned, who wrote elegies; and Trajan (c), in an epistle to him, makes mention of Paulus the proconsul; and Pliny the older, among his authors from whom he compiled his history, cites one of this very name, Sergius Paulus (d). The island of Cyprus was at this time in the hands of the Romans, and this man was the governor of it; it was first inhabited by some of the sons of Japhet; Josephus (e) assigns it to Cittim: Cittim, he says,
"had the island Chetima, which now is called Cyprus; and from it all the islands, and most places about the sea, are called Chethim by the Hebrews; and as a proof of what I say, (adds he,) one of the cities in Cyprus still retains the name; for it is called Citium by those who have made it Greek, and not much differing from the name Chethimus.''
After the Trojan war, it came into the hands of the Grecians; and continued with them from the times of Teucer, until Evagoras and his son Nicocles; and then it fell into the hands of the Romans, and through them to the kings of Egypt; and after them became a Roman colony, in the following manner: Clodius Pulcher condemned Cyprus to the Roman people, to possess which Cato being sent, Ptolomy the king of the island, having cast his money into the sea, prevented the ignominy of it by a voluntary death, Anno U. C. 698 (f). The Roman historian says (g), Cyprus being conquered, the glory of it was not assigned to any, seeing it was made a province by the decree of the senate, by the means of Cato, through the death of the king, which he brought upon himself; and from that time, as Strabo says (h), it became a praetorian province, and was now governed by a praetor, though he is called a deputy, or proconsul; the reason of which Dr. Hammond thinks was, because that P. Lentulus, Ap. Claudius, and M. Cicero, being proconsuls of Cilicia, had the administration of Cyprus also granted to them by the senate; hence afterwards the governors of Cyprus were called proconsuls, or deputies. This same Greek word here used, is adopted by the Jewish Rabbins into their language; hence we read of "the deputy", or "proconsul" of Caesarea (i); which is explained by a governor, and a judge (k) or a third from the king (l); and it is refined in the Syriac version: this deputy is said to be a "prudent man". The Arabic version seems to distinguish Paul the prudent man, from Sergius the deputy, or tribune, as it calls him; reading the words thus, "who was by Sergius the tribune, with Paul a prudent man"; but Sergius and Paulus undoubtedly design one and the same man, who was prudent: he is said to be "a prudent man", in the management of his affairs, as a governor; and might be very learned, ingenious, and an understanding man; a man of great sagacity and penetration, who very likely saw through the vain pretensions, and impostures of Bar-jesus, and was desirous to expose him in a public manner; or at least might conclude he would be discovered and exposed by those good men, who were come into the city; and what follows seems to be mentioned as an instance of his prudence:
who called for Barnabas and Saul; sent messengers to them, to desire them to come to him; Barnabas is mentioned first, though the inferior person, because he was a native of the country, and might be best known:
and desired to hear the word of God; whether this was at first from mere curiosity, or from any political view, or from a true desire of knowing the way of life and salvation, which might be wrought in his soul by the Spirit of God, is not certain; though the latter seems most likely, since it issued in his conversion.
(b) L. 6. ep. 15. p. 139. (c) Ib. l. 10. ep. 68. p. 267. (d) Elenchos Hist. ex autoribus, l. 2. & 1. 18. (e) Antiqu. l. 1. c. 6. sect. 1. (f) Petav. Rationar. Temp. par. 1. l. 4. c. 18. p. 191. (g) Velleius Paterculus, l. 2. (h) Geograph. l. 14. p. 471. (i) T. Hieros. Beracot, fol. 9. 1. Midrash Kohelet, fol. 66. 3. & 82. 2. (k) Arnch apud Mattanot Cehuna in Midrash ib. (l) David de Pomis Lex, Heb. fol. 9. 2.
John Wesley
13:7 The proconsul - The Roman governor of Cyprus, a prudent man - And therefore not overswayed by Elymas, but desirous to inquire farther.
Robert Jamieson, A. R. Fausset and David Brown
13:7 Which was with the deputy--properly, "the proconsul." This name was reserved for the governors of settled provinces, which were placed under the Roman Senate, and is never given in the New Testament to Pilate, Felix, or Festus, who were but procurators, or subordinate administrators of unsettled, imperial, military provinces. Now as Augustus reserved Cyprus for himself, its governor would in that case have been not a proconsul, but simply a procurator, had not the emperor afterwards restored it to the Senate, as a Roman historian [DIO CASSIUS] expressly states. In most striking confirmation of this minute accuracy of the sacred historian, coins have actually been found in the island, stamped with the names of proconsuls, both in Greek and Latin [AKERMAN, Numismatic Illustrations of the New Testament]. (GROTIUS and BENGEL, not aware of this, have missed the mark here).
Sergius Paulus, a prudent man--an intelligent man, who thirsting for truth, sent for Barnabas and Saul, desiring ("earnestly desiring") to hear the Word of God.
13:813:8: Ընդդէմ եկաց նորա Ելիմա՛ս մոգ, քանզի ա՛յսպէս թարգմանի անուն նորա. որ խնդրէր շրջե՛լ զփոխանակ բդեշխին ՚ի հաւատոց[2423]։ [2423] Ոմանք. Ընդդէմ եկաց նոցա. եւ ոմանք. եկաց նմա... այսպէս թարգմանեն զանուն նորա։ Ուր Ոսկան. Այնպէս թարգմանի։ Յոր օրինակ մի յաւելու. Անուն նորա Անթիպատրոս։ ՚Ի բազումս պակասի. Որ խնդրէր։
8. Բայց նրանց դէմ դուրս եկաւ Եղիմաս մոգը (որովհետեւ նրա անունը այսպէս է թարգմանւում) եւ ուզում էր բդեշխի փոխանորդին հաւատից շեղել:
8 Սակայն անոնց դէմ կեցաւ Եղիմաս մոգ, (քանզի այսպէս կը թարգմանուի անոր անունը,) որ կ’ուզէր փոխանորդ բդեշխը հաւատքէն դարձնել։
Ընդդէմ եկաց նոցա Եղիմաս մոգ, քանզի այսպէս թարգմանի անուն նորա. խնդրէր շրջել զփոխանակ բդեշխին ի հաւատոց:

13:8: Ընդդէմ եկաց նորա Ելիմա՛ս մոգ, քանզի ա՛յսպէս թարգմանի անուն նորա. որ խնդրէր շրջե՛լ զփոխանակ բդեշխին ՚ի հաւատոց[2423]։
[2423] Ոմանք. Ընդդէմ եկաց նոցա. եւ ոմանք. եկաց նմա... այսպէս թարգմանեն զանուն նորա։ Ուր Ոսկան. Այնպէս թարգմանի։ Յոր օրինակ մի յաւելու. Անուն նորա Անթիպատրոս։ ՚Ի բազումս պակասի. Որ խնդրէր։
8. Բայց նրանց դէմ դուրս եկաւ Եղիմաս մոգը (որովհետեւ նրա անունը այսպէս է թարգմանւում) եւ ուզում էր բդեշխի փոխանորդին հաւատից շեղել:
8 Սակայն անոնց դէմ կեցաւ Եղիմաս մոգ, (քանզի այսպէս կը թարգմանուի անոր անունը,) որ կ’ուզէր փոխանորդ բդեշխը հաւատքէն դարձնել։
zohrab-1805▾ eastern-1994▾ western am▾
13:88: А Елима волхв (ибо то значит имя его) противился им, стараясь отвратить проконсула от веры.
13:8  ἀνθίστατο δὲ αὐτοῖς ἐλύμας ὁ μάγος, οὕτως γὰρ μεθερμηνεύεται τὸ ὄνομα αὐτοῦ, ζητῶν διαστρέψαι τὸν ἀνθύπατον ἀπὸ τῆς πίστεως.
13:8. ἀνθίστατο ( it-was-ever-a-one-standing ) δὲ (moreover) αὐτοῖς (unto-them,"Ἐλύμας (an-Elumas) ὁ (the-one) μάγος, (a-magos,"οὕτως (unto-the-one-this) γὰρ (therefore) μεθερμηνεύεται (it-be-explained-with-of) τὸ (the-one) ὄνομα (a-name) αὐτοῦ, (of-it,"ζητῶν (seeking-unto) διαστρέψαι (to-have-beturned-through) τὸν (to-the-one) ἀνθύπατον (to-most-ever-a-oned-over) ἀπὸ (off) τῆς (of-the-one) πίστεως. (of-a-trust)
13:8. resistebat autem illis Elymas magus sic enim interpretatur nomen eius quaerens avertere proconsulem a fideBut Elymas the magician (for so his name is interpreted) withstood them, seeking to turn away the proconsul from the faith.
8. But Elymas the sorcerer ( for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith.
13:8. But Elymas the magician (for so his name is translated) stood against them, seeking to turn the proconsul away from the Faith.
13:8. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.
But Elymas the sorcerer ( for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith:

8: А Елима волхв (ибо то значит имя его) противился им, стараясь отвратить проконсула от веры.
13:8  ἀνθίστατο δὲ αὐτοῖς ἐλύμας ὁ μάγος, οὕτως γὰρ μεθερμηνεύεται τὸ ὄνομα αὐτοῦ, ζητῶν διαστρέψαι τὸν ἀνθύπατον ἀπὸ τῆς πίστεως.
13:8. resistebat autem illis Elymas magus sic enim interpretatur nomen eius quaerens avertere proconsulem a fide
But Elymas the magician (for so his name is interpreted) withstood them, seeking to turn away the proconsul from the faith.
13:8. But Elymas the magician (for so his name is translated) stood against them, seeking to turn the proconsul away from the Faith.
13:8. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
8: "Противился им..." - т. е. возражал, оспаривал их учение, силясь опровергнуть его, представить неистинным, не заслуживающим внимания проконсула и других людей.
Adam Clarke: Commentary on the Bible - 1831
13:8: But Elymas, the sorcerer, (for so is his name by interpretation) - That is, Elymas is the interpretation of the word μαγος, or sorcerer; not of the word Bar-Jesus as some have imagined; and to support which they have been led into strange etymologies on the word βαρ-Ιησους, Bar-Jesus. But how is Elymas, Ελυμας, the interpretation of the word μαγος, magician or sorcerer? Ans. Both names are Asiatic; but neither Hebrew nor Greek. I have already observed, in the note on Mat 2:1, that mogh in Persian means an idolater, a worshipper of fire, and sometimes what we term a magician. Elymas is from the Arabic ilm, knowledge, science, doctrine, art; from alama, he was wise, skilled, etc.; hence aleem or alymon, a doctor or learned man, and, with the Greek termination, ελυμας, Elymas, the interpretation of mogh, Greek μαγος, magos, a magician, a wise man, doctor, etc.
Albert Barnes: Notes on the Bible - 1834
13:8: }}But Elymas the sorcerer (for so is his name by interpretation) - Elymas the magician. Elymas is the interpretation, not of the name Bar-jesus, but of the word rendered "the sorcerer." It is an Arabic word, and means the same as Magus. It seems that he was better known by this foreign name than by his own.
Withstood them - Resisted them. He was sensible that if the influence of Saul and Barnabas should be extended over the proconsul, that he would be seen to be an impostor, and his power be at an end. His interest, therefore, led him to oppose the gospel. His own popularity was at stake; and being governed by this, he opposed the gospel of God. The love of popularity and power, the desire of retaining some political influence, is often a strong reason why people oppose the gospel.
To turn away the deputy from the faith - To pRev_ent the influence of the truth on his mind; or to pRev_ent his be coming the friend and patron of the Christians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:8: for: Act 13:6, Act 9:36; Joh 1:41
withstood: Exo 7:11-13; Kg1 22:24; Jer 28:1, Jer 28:10, Jer 28:11, Jer 29:24-32; Ti2 3:8, Ti2 4:14, Ti2 4:15
Geneva 1599
13:8 (4) But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.
(4) The devil makes Christ's victory more glorious in that he sets himself against him.
John Gill
13:8 But Elymas the sorcerer, for so is his name by interpretation,.... Not that Magus a sorcerer is by interpretation Elymas; as if Luke was interpreting the Persic word "Magus", which is sometimes used in a good sense, for a wise man, as in Mt 2:1 by an Arabic word "Elim", which signifies knowing; but "Elymas" is the interpretation of his name "Bar-jesus"; which as that signifies the son of salvation, or of healing, so this, as De Dieu observes, may be derived from "Chalam", which signifies "to heal", or to be sound and in health. Junius thinks the name comes from the Arabic word which signifies "to mutter", as wizards and sorcerers, and such sort of men used to do; and though he rejects the opinion of Tremellius, taking it for an Hebrew name, and to be the same with "Elimaatz", which signifies "divine counsel"; yet this, or what is near to it, is embraced by a late learned man (m) who observes, that Elymas is in Hebrew, "Elmahatz"; the interpretation of which is, God's counsel, or the counsel of God; the name of a man, Maaz, is read in 1Chron 2:27 and that it is the same with Elymoteros, as Olympas is the same with Olympiodorus; and he further observes, that Barjeus, as Jerom or Origen say it was anciently read, and not Bar-jesus, is the same with , "Barjeutz", or Barjeus, the "son of counsel", and so agrees with Elymas: now he
withstood them: Saul and Barnabas, just as Jannes and Jambres, the magicians of Egypt, withstood Moses: he did all he could to prevent their coming into the governor's house, and them from preaching to him, and him from hearing of them; and especially from giving heed to, and embracing the doctrines preached by them; which he opposed and argued against, with all the cunning and sophistry he was master of:
seeking to turn away the deputy from the faith; the doctrine of faith, from hearing and receiving it; and when he had received it, he endeavoured to set him against it, and cause him to deny and reject it with abhorrence; the Ethiopic version calls him "the king", as in the former verse "the prince".
(m) Hilleri Onomasticum Sacrum, p. 803.
Robert Jamieson, A. R. Fausset and David Brown
13:8 But Elymas--or "the wise."
for so is his name by interpretation--the word is from the Arabic.
withstood them--perceiving, probably, how eagerly the proconsul was drinking in the word, and fearing a dismissal. (Compare Ti2 3:8).
13:913:9: Իսկ Սաւղոս, որ եւ Պաւղոսն՝ լցեալ Հոգւով Սրբով, հայեցաւ ՚ի նա,
9. Իսկ Սօղոսը, որը եւ Պօղոսն է, Սուրբ Հոգով լցուած, նայեց նրան ու ասաց.
9 Բայց Սօղոս, որ Պօղոս ալ կը կոչուի, Սուրբ Հոգիով լեցուած, աչքերը անոր վրայ տնկեց
Իսկ Սաւղոս որ եւ Պաւղոսն` լցեալ Հոգւով Սրբով հայեցաւ ի նա:

13:9: Իսկ Սաւղոս, որ եւ Պաւղոսն՝ լցեալ Հոգւով Սրբով, հայեցաւ ՚ի նա,
9. Իսկ Սօղոսը, որը եւ Պօղոսն է, Սուրբ Հոգով լցուած, նայեց նրան ու ասաց.
9 Բայց Սօղոս, որ Պօղոս ալ կը կոչուի, Սուրբ Հոգիով լեցուած, աչքերը անոր վրայ տնկեց
zohrab-1805▾ eastern-1994▾ western am▾
13:99: Но Савл, он же и Павел, исполнившись Духа Святаго и устремив на него взор,
13:9  σαῦλος δέ, ὁ καὶ παῦλος, πλησθεὶς πνεύματος ἁγίου ἀτενίσας εἰς αὐτὸν
13:9. Σαῦλος (A-Saulos) δέ, (moreover,"ὁ (the-one) καὶ (and) Παῦλος, (a-Paulos,"πλησθεὶς (having-been-repleted) πνεύματος (of-a-currenting-to) ἁγίου (of-hallow-belonged) ἀτενίσας (having-stretched-along-to) εἰς (into) αὐτὸν (to-it,"
13:9. Saulus autem qui et Paulus repletus Spiritu Sancto intuens in eumThen Saul, otherwise Paul, filled with the Holy Ghost, looking upon him,
9. But Saul, who is also Paul, filled with the Holy Ghost, fastened his eyes on him,
13:9. Then Saul, who is also called Paul, having been filled with the Holy Spirit, looked intently at him,
13:9. Then Saul, (who also [is called] Paul,) filled with the Holy Ghost, set his eyes on him,
Then Saul, ( who also [is called] Paul,) filled with the Holy Ghost, set his eyes on him:

9: Но Савл, он же и Павел, исполнившись Духа Святаго и устремив на него взор,
13:9  σαῦλος δέ, ὁ καὶ παῦλος, πλησθεὶς πνεύματος ἁγίου ἀτενίσας εἰς αὐτὸν
13:9. Saulus autem qui et Paulus repletus Spiritu Sancto intuens in eum
Then Saul, otherwise Paul, filled with the Holy Ghost, looking upon him,
13:9. Then Saul, who is also called Paul, having been filled with the Holy Spirit, looked intently at him,
13:9. Then Saul, (who also [is called] Paul,) filled with the Holy Ghost, set his eyes on him,
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
9: "Савл, он же и Павел..." Здесь в последний раз Дееписатель употребляет еврейское имя Савл и в первый - римское Павел, которое отселе становится исключительным именем апостола языков. В этой перемене имени и совпадении ее с обращением проконсула Павла, по справедливости, усматривается не простая случайность, а особая знаменательность и намеренность Дееписателя. По объяснению древнейших толкователей Павел принял это новое имя в воспоминание о столь замечательном, совершенном им, обращении ко Христу проконсула римского С. Павла (Иерон. De vir. 5). К этой же перемене могло побуждать его и то еще обстоятельство, что он шел теперь с проповедью о Христе в греко-римский мир, в обращении коего он видел особое свое предназначение, почему представлялось более удобным и имя новое, римское, кстати, так сходное с его еврейским именем. Замечательно также, что с этого времени Дееписатель допускает и другую важную перемену, поставляя главным лицом описываемого апостольского путешествия Павла, а не Варнаву, как было прежде (Варнава и Савл..., а с сего времени почти постоянно пишет - Павел и Варнава...). - Очевидно, обращением проконсула и грозным наказанием волхва Павел явил в себе такую силу Божию, которая давала считать его первым лицом этой миссии и высшим апостолом язычников, что оправдалось потом во всей дальнейшей его деятельности.

"Устремив на него взор...", что означало глубочайшее проникновение души волхва с ее низкими свойствами.
Adam Clarke: Commentary on the Bible - 1831
13:9: Saul, who also is - Paul - This is the first time the name Paul occurs, and the last time in which this apostle is called Saul, as his common or general name.
Saul, שאול Shaul, was the name of the first Israelitish king, and signifies asked, sought; from שאל shaal, he asked, inquired, etc.
Paul, Paulus, if derived from the Latin, signifies little, dwarfish: but if from the Hebrew, פלא pala, it signifies extraordinary, wonderful; and this appears to have been the derivation assigned to it by St. Jerome, com. in Ep. Pauli ad Philem., who translates it mirabilis, wonderful, and Hesychius must have had the same in view, for he defines it thus, Παυλος, θαυμαϚος, η εκλεκτος, συμβουλος, Paul, wonderful, or elect, counsellor. The lexicographer had probably here in view, Isa 9:6 : his name shall be called (פלא יועיץ pelé yoêts) wonderful, counsellor; which he might corrupt into paulus, and thus make his θαυμαϚος συμβουλος out of it by way of explanation. Triller, however, supposes the συμβουλος of Hesychius to be corrupted from συνδουλος fellow servant, which is a term not unfrequently applied to apostles, etc., in the New Testament, who are called the servants of God; and it is used by Paul himself, Col 1:7; Col 4:7. The Latin original is the most probable. It is well known that the Jews in the apostolic age had frequently two names, one Hebrew, the other Greek or Roman. Saul was born of Jewish parents, a Hebrew of the Hebrews; he had therefore his first name from that language, שאול Shaul, asked or begged; as it is possible he might have been a child for whom his parents had addressed their fervent petitions to God. The case of Samuel is one in point. See Sa1 1:9-18. As he was born in Tarsus, in Cilicia, he was consequently born a free Roman citizen; and hence his parents would naturally give him, for cognomen, some name borrowed from the Latin tongue, and Paulus, which signifies little, might indicate that he was at his birth a small or diminutive child. And it is very likely that he was low in stature all his days; and that it is to this he refers himself, Co2 10:10, for his bodily presence is weak, and his speech contemptible. If he were small in stature, his voice would be naturally low and feeble; and the Greeks, who were fond of a thundering eloquence, would despise him on this very account.
Filled with the Holy Ghost - Therefore the sentence he pronounced was not from himself, but from God. And indeed, had he not been under a Divine influence, it is not likely he would have ventured thus to accost this sorcerer in the presence of the governor, who, no doubt, had greatly admired him.
Albert Barnes: Notes on the Bible - 1834
13:9: }}Then Saul, (who is also called Paul) - This is the last time that this apostle is called "Saul." Henceforward, he is designated by the title by which he is usually known, as "Paul." When, or why, this change occurred in the name, has been a subject on which commentators are not agreed. From the fact that the change in the name is here first intimated, it would seem probable that it was first used in relation to him at this time. By whom the name was given him whether he assumed it himself, or whether it was first given him by Christians or by Romans - is not intimated. The name is of Roman origin. In the Latin language the name Paulus signifies little, dwarfish; and some have conjectured that it was given by his parents to denote that he was small when born; others, that it was assumed or conferred in subsequent years because he was little in stature. The name is not of the same signification as the name Saul. This signifies one that is asked, or desired. After all the conjectures on this subject, it is probable:
(1) That this name was first used here; for before this, even after his conversion, he is uniformly called Saul.
(2) that it was given by the Romans, as being a name with which they were more familiar, and one that was more consonant with their language and pronunciation. It was made by the change of a single letter; and probably because the name Paul was common among them, and pronounced, perhaps, with greater facility.
(3) Paul suffered himself to be called by this name, as he was employed chiefly among the Gentiles. It was common for names to undergo changes quite as great as this, without our being able to specify any particular cause, in passing from one language to another. Thus, the Hebrew name Jochanan among the Greeks and Latins was Johannes, with the French it is Jean, with the Dutch Hans, and with us John (Doddridge). Thus, Onias becomes Menelaus; Hillel, Pollio; Jakim, Alcimus; Silas, Silvanus, etc. (Grotius).
Filled with the Holy Ghost - Inspired to detect his sin; to denounce divine judgment; and to inflict punishment on him. See the notes on Act 2:4.
Set his eyes on him - Looked at him intently.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:9: who: Act 13:7
filled: Act 2:4, Act 4:8, Act 4:31, Act 7:55; Mic 3:8
set: Mar 3:5; Luk 20:17
John Gill
13:9 Then Saul (who also is called Paul),.... He was called by both these names; as he was a Jew by birth, his parents called him Saul, that was his Jewish name, and by which he went among the Jews; and as he was a citizen of a Roman city, Tarsus in Cilicia, he went among the Romans, or Gentiles, by the name of Paul, a Roman name; and it was usual with the Jews to be called after this manner, that is, to have one name among themselves, and another among the Gentiles: it is a rule with them (n), that
"the Israelites out of the land, their names are as the names of the Gentiles;''
yea, their names differed in Judea and Galilee; a woman went by one name in Judea, and another in Galilee (o): and it is observable, that Luke calls the apostle by his Jewish name Saul, whilst he was among the Jews, and only preached among them; but now he is got among the Gentiles, and was about to appear openly to be their apostle, he all along hereafter calls him by his Gentile name Paul: though some think his name was changed upon his conversion, as it was usual with Jewish penitents to do; when a man repented of his sin, he changed his name (says Maimonides) (p),
"as if he should say, I am another, and not the man that did those (evil) works.''
So when Maachah, Asa's mother, or rather grandmother, was converted, or became right, she changed her name into Michaihu, the daughter of Uriel of Gibeah; that her former name might not be remembered, lest it should be a reproach unto her (q): though others think, that the apostle was so called, from Sergius Paulus the deputy, whose conversion he was the instrument of; and whose family might choose to call him so, because of the nearness in sound between the two names: others think he had his name Paul, or Paulus, from the smallness of his stature and voice, to which he seems to have some respect, in 2Cor 10:10 and there is one Samuel the little, which the Jewish doctors often speak of, and who by some is taken to be the same with the Apostle Paul. This name is by Jerom, or Origen (r), interpreted "wonderful", as if it came from the Hebrew word "pala"; and others derive it from "paul", which signifies to work; and a laborious worker the apostle was, and a workman also which needed not to be ashamed; but since it is certain that Saul was his Hebrew name, it is most likely that this was a Gentile one, and not of Hebrew derivation: the first account of these names, and the reason of them, seems to be the best: now of him it is said,
that he was filled with the Holy Ghost; which does not design the gifts and graces of the Holy Ghost in general, with which he was always filled, and thereby qualified for his work as an apostle; but in particular, that he had by the Spirit, not only a discerning of the wickedness of this man, but of the will of God, to make him at this time a public example of divine wrath and vengeance, for his opposition to the Gospel: wherefore he
set his eyes on him; very earnestly, thereby expressing an abhorrence of him, and indignation against him, and as it were threatening him with some sore judgment to fall upon him.
(n) T. Hieros. Gittin, fol. 43. 2. (o) Ib. fol. 45. 3. (p) Hilchot Teshuva, c. 2. sect 4. (q) Targum in 2 Chron 15. 16. (r) De nominibus Hebraicis, fol. 106. H.
John Wesley
13:9 Then Saul, who was also called Paul - It is not improbable, that coming now among the Romans, they would naturally adapt his name to their own language, and so called him Paul instead of Saul. Perhaps the family of the proconsul might be the first who addressed to or spoke of him by this name. And from this time, being the apostle of the Gentiles, he himself used the name which was more familiar to them.
Robert Jamieson, A. R. Fausset and David Brown
13:9 Then Saul . . . also . . . called Paul--and henceforward Paul only; a softening of his former name, in accommodation to Roman ears, and (as the word signifies "little") probably with allusion as elsewhere to his insignificance of stature and appearance (2Cor 10:1, 2Cor 10:10) [WEBSTER and WILKINSON].
filled with the Holy Ghost--the Spirit coming mightily upon him.
set his eyes on him and said--Henceforward Barnabas sinks into the background. The whole soul of his great colleague, now drawn out, as never before, shoots, by the lightning gaze of his eye, through the dark and tortuous spirit of the sorcerer. What a picture!
13:1013:10: եւ ասէ. Ո՛վ լի ամենայն նենգութեամբ եւ խորամանգութեամբ՝ որդի՛ Սատանայի, եւ թշնամի ամենայն արդարութեան, ո՞չ լռես ՚ի թիւրելոյ զճանապարհս Տեառն զուղիղս[2424]։ [2424] Ոմանք. Թշնամի ամենայն։
10. «Ո՛վ դու, որ լի ես ամէն նենգութեամբ ու խորամանկութեամբ, որդի՛ սատանայի, թշնամի՛ ամէն արդարութեան: Տիրոջ ուղիղ ճանապարհները շեղելուց չե՞ս դադարի:
10 Ու ըսաւ. «Ո՜վ ամէն խաբեբայութիւնով եւ ամէն խորամանկութիւնով լեցուած Սատանայի որդի, թշնամի բոլոր արդարութեան, պիտի չդադրի՞ս Տէրոջը շիտակ ճամբաները ծռելէ։
եւ ասէ. Ով լի ամենայն նենգութեամբ եւ խորամանկութեամբ, որդի Սատանայի, թշնամի ամենայն արդարութեան, ո՞չ լռես ի թիւրելոյ զճանապարհս Տեառն զուղիղս:

13:10: եւ ասէ. Ո՛վ լի ամենայն նենգութեամբ եւ խորամանգութեամբ՝ որդի՛ Սատանայի, եւ թշնամի ամենայն արդարութեան, ո՞չ լռես ՚ի թիւրելոյ զճանապարհս Տեառն զուղիղս[2424]։
[2424] Ոմանք. Թշնամի ամենայն։
10. «Ո՛վ դու, որ լի ես ամէն նենգութեամբ ու խորամանկութեամբ, որդի՛ սատանայի, թշնամի՛ ամէն արդարութեան: Տիրոջ ուղիղ ճանապարհները շեղելուց չե՞ս դադարի:
10 Ու ըսաւ. «Ո՜վ ամէն խաբեբայութիւնով եւ ամէն խորամանկութիւնով լեցուած Սատանայի որդի, թշնամի բոլոր արդարութեան, պիտի չդադրի՞ս Տէրոջը շիտակ ճամբաները ծռելէ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1010: сказал: о, исполненный всякого коварства и всякого злодейства, сын диавола, враг всякой правды! перестанешь ли ты совращать с прямых путей Господних?
13:10  εἶπεν, ὦ πλήρης παντὸς δόλου καὶ πάσης ῥᾳδιουργίας, υἱὲ διαβόλου, ἐχθρὲ πάσης δικαιοσύνης, οὐ παύσῃ διαστρέφων τὰς ὁδοὺς [τοῦ] κυρίου τὰς εὐθείας;
13:10. εἶπεν (it-had-said,"Ὦ (Oh) πλήρης (repleted) παντὸς (of-all) δόλου (of-a-guile) καὶ (and) πάσης (of-all) ῥᾳδιουργίας, (of-a-sham-belonged-working-unto,"υἱὲ (Son) διαβόλου, (of-casted-through,"ἐχθρὲ (En-enmitied) πάσης (of-all) δικαιοσύνης, (of-a-course-belongedness,"οὐ (not) παύσῃ ( thou-shall-cease ) διαστρέφων (beturning-through) τὰς (to-the-ones) ὁδοὺς (to-ways) τοῦ (of-the-one) κυρίου (of-Authority-belonged) τὰς (to-the-ones) εὐθείας ; ( to-straight ?"
13:10. dixit o plene omni dolo et omni fallacia fili diaboli inimice omnis iustitiae non desinis subvertere vias Domini rectasSaid: O full of all guile and of all deceit, child of the devil, enemy of all justice, thou ceases not to pervert the right ways of the Lord.
10. and said, O full of all guile and all villany, thou son of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?
13:10. and he said: “So full of every deceit and of all falsehoods, son of the devil, enemy of all justice, you never cease to subvert the righteous ways of the Lord!
13:10. And said, O full of all subtilty and all mischief, [thou] child of the devil, [thou] enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?
And said, O full of all subtilty and all mischief, [thou] child of the devil, [thou] enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord:

10: сказал: о, исполненный всякого коварства и всякого злодейства, сын диавола, враг всякой правды! перестанешь ли ты совращать с прямых путей Господних?
13:10  εἶπεν, ὦ πλήρης παντὸς δόλου καὶ πάσης ῥᾳδιουργίας, υἱὲ διαβόλου, ἐχθρὲ πάσης δικαιοσύνης, οὐ παύσῃ διαστρέφων τὰς ὁδοὺς [τοῦ] κυρίου τὰς εὐθείας;
13:10. dixit o plene omni dolo et omni fallacia fili diaboli inimice omnis iustitiae non desinis subvertere vias Domini rectas
Said: O full of all guile and of all deceit, child of the devil, enemy of all justice, thou ceases not to pervert the right ways of the Lord.
13:10. and he said: “So full of every deceit and of all falsehoods, son of the devil, enemy of all justice, you never cease to subvert the righteous ways of the Lord!
13:10. And said, O full of all subtilty and all mischief, [thou] child of the devil, [thou] enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?
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
10: "О, исполненный всякого коварства и всякого злодейства..." Греческое radiourgiaV (злодейства) собственно значит: плутовства, которое вместе с коварством составляло необходимые свойства народного обманщика.

"Сын диавола..." - гневное выражение противоположности его имени Вариисус - сын спасения или спасителя. Сын диавола - человек, которого все душевное настроение является воплощением духа лжи и злобы - врага Бога и людей (ср. Ин VIII:44).

"Совращать с прямых путей Господних", - ведущих проконсула к правой вере во Христа и блаженству, в отличие от путей кривых, от Христа отводящих и вводящих в вечную пагубу.
Adam Clarke: Commentary on the Bible - 1831
13:10: O full of all subtilty - Δολου, Deceit, pretending to supernatural powers without possessing any, and having only cunning and deceit as their substitutes.
And - mischief - Ῥᾳδιουργιας, from ῥᾳδιος, easy, and εργον, a work; one who is ready at his work; a word which excellently well defines a juggler, one who is expert at sleight of hand; though it is often employed to signify an abandoned and accomplished villain.
Child of the devil - Υἱε διαβολου, Son of the devil, possessing his nature; filled with his cunning; and, in consequence, practising deceit.
Enemy of all righteousness - Εχθρεπασης δικαιοσυνης; Opposed in thy heart to all that is just, true, and good.
Wilt thou not cease to pervert, etc. - Ου παυσῃ διαϚρεφων. Wilt thou not cease perverting? He had probably labored in this bad work from the beginning of Paul's ministry in the place; and God in his mercy had borne with him; and no doubt the apostle had warned him, for thus much seems implied in the reproof. What a terrible character is given of this bad man! He no doubt passed among the people for what we call a clever fellow; and he was so clever as to hide himself under a pretty dense mask; but God, who searches the heart, plucked it off, and tells him, and those who were perverted by him, what an accomplished deceiver and knave he was.
The right ways of the Lord - Τας ὁδους Κυριου τας ευθειας, The ways of the Lord, the straight ways. This saying is very emphatical. The ways of Elymas were crooked and perverse; the ways of the Lord, the doctrine taught by him, plain and straight. What is here said of the conduct and teaching of Elymas, for he was a false prophet, is true of all false doctrine: it is complex, devious, and tortuous: while the doctrine of God is simple, plain, and straight; directing in the way, the sure way, that leads to present peace and everlasting happiness. From the phraseology which the apostle employs in this terrible address to Elymas, we may learn, as well as from his name Bar-Jesus, that he was by birth and education a Jew. On this account he was the greater enemy to Christianity; and on this same account he was the less excusable.
Albert Barnes: Notes on the Bible - 1834
13:10: O full of all subtilty and all mischief - The word "subtilty" denotes "deceit and fraud," and implies that he was practicing an imposition, and that he knew it. The word rendered "mischief" ῥᾳδιουργίας radiourgias denotes properly "facility of acting," and then "sleight of hand; sly;, cunning arts, by which one imposes on another, and deceives him with a fraudulent intention." It is not used elsewhere in the New Testament. The art of Elymas consisted probably in sleight of hand, legerdemain, or trick, aided by skill in the abstruse sciences, by which the ignorant might be easily imposed on. See the notes on Act 8:9.
Child of the devil - Under his influence; practicing his arts; promoting his designs by deceit and imposture, so that he may be called your father. See the notes on Joh 8:44. Satan is represented here as the author of deceit and the father of lies.
Enemy of all righteousness - Practicing deceit and iniquity, and thus opposed to righteousness and honesty. A man who lives by wickedness will, of course, be the foe of every form of integrity. A man who lives by fraud will be opposed to the truth; a panderer to the vices of people will hate the rules of chastity and purity; a manufacturer or vendor of ardent spirits will be the enemy of temperance societies.
Wilt thou not cease to pervert - In what way he had opposed Paul and Barnabas is not known. It may have been either by misrepresenting their doctrines, or by representing them as apostate Jews thus retarding or hindering the progress of the gospel. The expression "wilt thou not cease." implies that he had been engaged sedulously in doing this, probably from the commencement of their work in the city.
The right ways of the Lord - The straight paths or doctrines of the Christian religion, in opposition to the crooked and perverse arts of deceivers and impostors. Straight paths denote "integrity, sincerity, truth," Jer 31:9; Heb 12:13; compare Isa 40:3-4; Isa 42:16; Luk 3:5. Crooked ways denote "the ways of the sinner, the deceiver, the impostor," Deu 32:5; Psa 125:1-5; Pro 2:15; Isa 59:8; Phi 2:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:10: O full: Act 8:20-23; Ecc 9:3; Mat 3:7, Mat 15:19, Mat 23:25-33; Luk 11:39; Co2 11:3
thou child: Gen 3:15; Mat 13:38; Joh 8:44; Jo1 3:8
wilt: Act 20:30; Jer 23:36; Mat 23:13; Luk 11:52; Gal 1:7
the right: Act 18:25, Act 18:26; Gen 18:19; Ch2 17:6; Hos 14:9; Joh 1:23
Geneva 1599
13:10 (5) And said, O full of all subtilty and all (e) mischief, [thou] child of the devil, [thou] enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?
(5) The sorcerer, who was stricken by Paul with a physical punishment (although extraordinarily), shows an example to lawful magistrates how they ought to punish those who wickedly and obstinately hinder the course of the Gospel.
(e) He points out a fault of those who run eagerly and with great desire into all types of wickedness with the least bit of prompting from the world.
John Gill
13:10 And said, O full of all subtlety and all mischief,.... Which may have regard both to his general character as a sorcerer, and a false prophet; in acting up to which he used much deceit and cunning among the people, and did much mischief to them; to which there was a promptness and readiness in him, as the word used signifies; and also to the sophistry he used, and the mischief he endeavoured to do in seeking to turn the deputy from the faith. The minds of carnal men are vain and empty, and destitute of all that is good, and full of all that is evil: their character is,
filled with all unrighteousness, Rom 1:29. They have many of them a great deal of wit, but it is wicked wit, and they employ it in an evil and mischievous way, both to the hurt of themselves and others; they are like the old serpent, whose seed they are, who was more subtle than any beast of the field; they are wiser in their generation than the children of light; they are wise to do evil, though they have no knowledge of what is spiritually good; they are able to form very cunning and artful schemes, to commit sin, and do mischief; for all their craft and subtlety are used in such a way; nor can they sleep, or be easy in their minds, unless they are doing mischief.
Thou child of the devil; perhaps alluding to his name, that instead of Bar-Jesus, the son of a saviour, he should have been called Bar-Satan, the son of Satan, or Ben-Belial, a son of Belial. The phrase , "the firstborn of Satan", is used by the Jews, sometimes in a good sense, for one that is acute, sharp, and subtle, and that abides by his doctrine, and does his work (s): but here a child of the devil is used in an ill sense, for being like him in wicked cunning and subtlety; in like sense as the other phrase was used by Polycarp, whom Marcion the heretic met, and said unto him, know us; to whom Polycarp replied, I know thee, the firstborn of Satan (t): thou enemy of all righteousness; a wicked man is an enemy to all righteousness in every branch of it, in whatsoever light it may be considered: he is an enemy, yea, enmity itself against God the righteous being, and who is the fountain of all righteousness; he is an enemy to Jesus Christ the righteous, who is the Lord our righteousness; he is an enemy to that righteousness which he has wrought out; he is an enemy to all righteous persons, and hates their holy and righteous conversation; he is an enemy to the law, and cannot be subject to it, which is the rule of righteousness; and he is an enemy to the Gospel, which reveals the righteousness of God from faith to faith, and teaches men to live soberly, righteously, and godly; in short he is an enemy to all righteousness, moral and evangelical.
Wilt thou not cease to pervert the right ways of the Lord? the doctrines and ordinances of Christ, in which he has directed his people to walk; which this man, through his sophistry and wickedness, in which he was industrious and indefatigable, endeavoured to render intricate and obscure, when they were plain, and straight, and easy. "For the ways of the Lord are right, and the just shall walk in them", Hos 14:9 they are right, and it is becoming such to walk in them; they are plain to them that have a true knowledge of them, even wayfaring men, though fools shall not err in them; they are entirely consistent with the righteousness and holiness of God, and lead right on to eternal glory and happiness. Christ himself is the true way to eternal life, which is plainly pointed, and clearly directed to in the word of God, and by the ministers of the Gospel, who show unto men the way of salvation; the path of truth is fully described, and such things said of it as are very inviting to walk in it; and good men cannot but choose and delight to walk in it, when led into it by the Spirit of truth: Wisdom's ways are ways of pleasantness, and all her paths of peace; even all the paths of duty and worship, the ways of righteousness and holiness; but wicked men seek to pervert these ways, to give a false account of them, to set them in a wrong light, and represent them not only as rough and troublesome, but as dangerous, and leading to ruin; and do all they can to hinder persons from entering into them, and to cause those to stumble who are in them; nor will they cease acting this wicked part; they are continually at work to make the ways of Christ odious, to set people against them, to discourage from walking in them by their opposition to them, the false glosses they put upon them, and by their scoffs and jeers at those that walk in them, and by their violent persecutions of them, when it is in their power.
(s) T. Hieros. Yebamot, fol. 3. 1. & T. Rab. Yebamot, fol. 16, 1. & Juchasin, fol. 14. 1. & 55. 1. (t) Irenaeus adv. Haeres. l. 3. c. 3.
John Wesley
13:10 O full of all guile - As a false prophet, and all mischief - As a magician. Thou son of the devil - A title well suited to a magician; and one who not only was himself unrighteous, but laboured to keep others from all goodness. Wilt thou not cease to pervert the right ways of the Lord? - Even now thou hast heard the truth of the Gospel.
Robert Jamieson, A. R. Fausset and David Brown
13:10 full of all subtlety--referring to his magic arts.
and all malice--The word signifies "readiness for anything," knavish dexterity.
thou child of the devil . . . enemy of all righteousness--These were not words of passion, for immediately before uttering them, it is said he was "filled with the Holy Ghost" [CHRYSOSTOM].
wilt thou not cease to pervert the right ways of the Lord--referring to his having to that hour made a trade of leading his fellow creatures astray.
13:1113:11: Եւ արդ՝ ահա ձե՛ռն Տեառն ՚ի վերայ քո, եւ եղիցես կոյր, չտեսանե՛լ զարեւ մինչեւ ՚ի ժամանակ մի։ Եւ անդէն անկա՛ւ ՚ի վերայ նորա մէ՛գ եւ խաւար, եւ շրջէր խնդրէր առաջնորդս[2425]։ [2425] Ոսկան. Եւ դու եղիցիս կոյր... եւ շրջեալ խնդրէր։ Ոմանք. Խնդրել առաջն՛՛։
11. Եւ արդ, ահա Տիրոջ ձեռքը քեզ վրայ է. եւ կոյր կը լինես, որ միառժամանակ արեւ չտեսնես»: Եւ անմիջապէս նրա վրայ մէգ ու խաւար իջաւ. եւ խարխափելով՝ առաջնորդողներ էր փնտռում:
11 Հիմա Տէրոջը ձեռքը ահա քու վրադ է ու կոյր պիտի ըլլաս՝ ատեն մը արեւը չտեսնելով»։ Իսկոյն անոր վրայ մէգ ու խաւար իջաւ ու պտըտելով առաջնորդ կը փնտռէր։
Եւ արդ` ահա ձեռն Տեառն ի վերայ քո, եւ եղիցես կոյր` չտեսանել զարեւ մինչեւ ի ժամանակ մի: Եւ անդէն անկաւ ի վերայ նորա մէգ եւ խաւար, եւ շրջեալ խնդրէր առաջնորդս:

13:11: Եւ արդ՝ ահա ձե՛ռն Տեառն ՚ի վերայ քո, եւ եղիցես կոյր, չտեսանե՛լ զարեւ մինչեւ ՚ի ժամանակ մի։ Եւ անդէն անկա՛ւ ՚ի վերայ նորա մէ՛գ եւ խաւար, եւ շրջէր խնդրէր առաջնորդս[2425]։
[2425] Ոսկան. Եւ դու եղիցիս կոյր... եւ շրջեալ խնդրէր։ Ոմանք. Խնդրել առաջն՛՛։
11. Եւ արդ, ահա Տիրոջ ձեռքը քեզ վրայ է. եւ կոյր կը լինես, որ միառժամանակ արեւ չտեսնես»: Եւ անմիջապէս նրա վրայ մէգ ու խաւար իջաւ. եւ խարխափելով՝ առաջնորդողներ էր փնտռում:
11 Հիմա Տէրոջը ձեռքը ահա քու վրադ է ու կոյր պիտի ըլլաս՝ ատեն մը արեւը չտեսնելով»։ Իսկոյն անոր վրայ մէգ ու խաւար իջաւ ու պտըտելով առաջնորդ կը փնտռէր։
zohrab-1805▾ eastern-1994▾ western am▾
13:1111: И ныне вот, рука Господня на тебя: ты будешь слеп и не увидишь солнца до времени. И вдруг напал на него мрак и тьма, и он, обращаясь туда и сюда, искал вожатого.
13:11  καὶ νῦν ἰδοὺ χεὶρ κυρίου ἐπὶ σέ, καὶ ἔσῃ τυφλὸς μὴ βλέπων τὸν ἥλιον ἄχρι καιροῦ. παραχρῆμά τε ἔπεσεν ἐπ᾽ αὐτὸν ἀχλὺς καὶ σκότος, καὶ περιάγων ἐζήτει χειραγωγούς.
13:11. καὶ (And) νῦν (now) ἰδοὺ ( thou-should-have-had-seen ,"χεὶρ (a-hand) Κυρίου (of-Authority-belonged) ἐπὶ (upon) σέ, (to-THEE,"καὶ (and) ἔσῃ ( thou-shall-be ) τυφλὸς (blind) μὴ (lest) βλέπων (viewing) τὸν (to-the-one) ἥλιον (to-a-sun) ἄχρι (unto-whilst) καιροῦ. (of-a-time) παραχρῆμα (Beside-to-an-affording-to) δὲ (moreover) ἔπεσεν (it-had-fallen) ἐπ' (upon) αὐτὸν (to-it) ἀχλὺς (an-opacity) καὶ (and) σκότος, (an-obscurity,"καὶ (and) περιάγων (leading-about) ἐζήτει (it-was-seeking-unto) χειραγωγούς. (to-hand-leaders)
13:11. et nunc ecce manus Domini super te et eris caecus non videns solem usque ad tempus et confestim cecidit in eum caligo et tenebrae et circumiens quaerebat qui ei manum daretAnd now behold, the hand of the Lord is upon thee: and thou shalt be blind, not seeing the sun for a time. And immediately there fell a mist and darkness upon him: and going about, he sought some one to lead him by the hand.
11. And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand.
13:11. And now, behold, the hand of the Lord is upon you. And you will be blinded, not seeing the sun for a length of time.” And immediately a fog and a darkness fell over him. And wandering around, he was seeking someone who might lead him by the hand.
13:11. And now, behold, the hand of the Lord [is] upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand.
And now, behold, the hand of the Lord [is] upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand:

11: И ныне вот, рука Господня на тебя: ты будешь слеп и не увидишь солнца до времени. И вдруг напал на него мрак и тьма, и он, обращаясь туда и сюда, искал вожатого.
13:11  καὶ νῦν ἰδοὺ χεὶρ κυρίου ἐπὶ σέ, καὶ ἔσῃ τυφλὸς μὴ βλέπων τὸν ἥλιον ἄχρι καιροῦ. παραχρῆμά τε ἔπεσεν ἐπ᾽ αὐτὸν ἀχλὺς καὶ σκότος, καὶ περιάγων ἐζήτει χειραγωγούς.
13:11. et nunc ecce manus Domini super te et eris caecus non videns solem usque ad tempus et confestim cecidit in eum caligo et tenebrae et circumiens quaerebat qui ei manum daret
And now behold, the hand of the Lord is upon thee: and thou shalt be blind, not seeing the sun for a time. And immediately there fell a mist and darkness upon him: and going about, he sought some one to lead him by the hand.
13:11. And now, behold, the hand of the Lord is upon you. And you will be blinded, not seeing the sun for a length of time.” And immediately a fog and a darkness fell over him. And wandering around, he was seeking someone who might lead him by the hand.
13:11. And now, behold, the hand of the Lord [is] upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: "Се - рука Господня на тебя...", т. е. наказующая, карающая сила Божия (Суд II:15; Иов XIX:21: и др. ).

"Будешь слеп, и не увидишь солнца..." - усиленное выражение тяжести божественного наказания волхву - будешь совершенно слеп, в соответствии чему и дальнейшее усиленное выражение - "напал на него мрак и тьма".

"До времени", т. е. пока не перестанет противодействовать проповедникам и не покается. Неизвестно, воспользовался ли Елима оставленною ему милостью.
Adam Clarke: Commentary on the Bible - 1831
13:11: The hand of the Lord is upon thee - The power of God is now about to deal with thee in the way of justice.
Thou shalt be blind - Every word here proves the immediate inspiration of Paul. He was full of the Holy Ghost when he began this address: by the light of that Spirit he discerned the state of Elymas, and exposed his real character; and, by the prophetic influence of that same Spirit, he predicted the calamity that was about to fall upon him, while as yet there was no sign of his blindness! Mark this!
Not seeing the sun for a season - In the midst of judgment God remembers mercy. This blindness was not to be perpetual: it was intended to be the means of awakening and softening the hard heart of this poor sinner. There is an ancient tradition, and it is mentioned both by Origen and Chrysostom, that Elymas, in consequence of this became a sincere convert to the religion of Christ. Origen says: "And Paul by a word striking him blind, who was with the proconsul, Sergius Paul, δια των πονων επιϚρεφει αυτον εις θεοσεβειαν, by anguish converted him to godliness." And, commenting on - Thou shalt be blind, not seeing the sun, αχρι καιρου, for a season, asks, "And why for a season? That, being smitten on account of his transgressions, and brought to repentance, he might at last be deemed worthy to see the sun, not only with his body, but with his mind; that the Divine virtue might be proclaimed in restoring him to sight, and his soul, believing, might receive godliness." Com. in Exod., vol. i. p. 117, edit. de la Rue, Par. 1733.
There fell on him a mist and darkness - Αχλυς, achlus, is a disordered state of the eye, in which the patient sees through a thick mist. This thick mist, or perturbed state of the eye, took place first: it increased, and σκοτος, thick, positive darkness, was the issue.
He went about - Πεπιαγων. Not knowing how to take a right step, he groped about in great uncertainty; and, not being able to find his way, he sought for some persons to lead him by the hand. This state of Elymas is inimitably expressed in one of the cartoons of Raphael, now at Hampton-court, (and lately engraved, in the true spirit of the original, by Mr. Thomas Holloway), in which his whole figure expresses the depth of distress, concern, uncertainty, and confusion; and, to use a word common in exhibiting this matchless piece of painting, he is blind from head to foot. In this manner the text authorizes the painter to express the state of this miserable culprit.
Albert Barnes: Notes on the Bible - 1834
13:11: The hand of the Lord is upon thee - God shall punish thee. By this sudden and miraculous punishment he would be awed and humbled, and the proconsul and others would be convinced that he was an impostor, and that the gospel was true. His wickedness deserved such punishment; and at the same time that due punishment was inflicted, it was designed that the gospel should be extended by this means. In all this there was the highest evidence that Paul was under the inspiration of God. He was full of the Holy Spirit; he detected the secret feelings and desires of the heart of Elymas; and he inflicted on him a punishment that could have proceeded from none but God. That the apostles had the power of inflicting punishment is apparent from various places in the New Testament, Co1 5:5; Ti1 1:20. The punishment inflicted on Elymas, also, would be highly emblematic of the darkness and perverseness of his conduct.
Not seeing the sun for a season - For how long a time this blindness was to continue is nowhere specified. It was, however, in mercy ordained that the blindness should not be permanent and final; and though it was a punishment, it was at the same time benevolent, for nothing would be more likely to lead him to reflection and repentance than such a state of blindness. It was such a manifest proof that God was opposed to him it was such a sudden divine judgment; it so completely cut him off from all possibility of practicing his arts of deception, that it was adapted to bring him to repentance. Accordingly there is a tradition in the early church that he became a Christian. Origen says that "Paul, by a word striking him blind, by anguish converted him to godliness" (Clark).
A mist - The word used here properly denotes "a darkness or obscurity of the air; a cloud," etc. But it also denotes "an extinction of sight by the drying up or disturbance of the tumors of the eye" (Hippocrates, as quoted by Schleusner).
And a darkness - Blindness, night. What was the precise cause or character of this miracle is not specified.
And he went about ... - This is a striking account of the effect of the miracle. The change was so sudden that he knew not where to go. He sought someone to guide him in the paths with which he had before been familiar. How soon can God bring down the pride of man, and make him as helpless as an infant! How easily can He touch our senses, the organs of our most exquisite pleasures, and wither away all our enjoyments! How dependent are we upon Him for the inestimable blessing of sight! And how easily can He annihilate all the sinner's pleasures, break up all his plans, and humble him in the dust! Sight is his gift; and it is a mercy unspeakably great that He does not overwhelm us in thick darkness, and destroy foRev_er all the pleasure that through this organ is conveyed to the soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:11: hand: Exo 9:3; Sa1 5:6, Sa1 5:9, Sa1 5:11; Job 19:21; Psa 32:4, Psa 38:2, Psa 39:10, Psa 39:11
thou: Act 9:8, Act 9:9, Act 9:17; Gen 19:11; Kg2 6:8; Isa 29:10; Joh 9:39; Rom 11:7-10, Rom 11:25
a mist: Pe2 2:17
Geneva 1599
13:11 And now, behold, the (f) hand of the Lord [is] upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand.
(f) His power which he shows in striking and beating down his enemies.
John Gill
13:11 And now behold the hand of the Lord is upon thee,.... That is, the power of God was just ready to be exerted on him in a way of punishment, by striking him with blindness:
and thou shall be blind, not seeing the sun for a season: so blind as not to see the sun, when it shined ever so brightly: this punishment seems to be but for a time; and some say that Elymas repented, and had his sight restored to him; and after that he returned to his sorcery, and again greatly opposed Barnabas in the island of Cyprus:
and immediately there fell on him a mist and darkness; as soon as ever the apostle had said the above words, a dark mist fell upon his eyes, which began the blindness, and issued in a total one:
and he went about seeking some to lead him by the hand; he groped about the room, if he could find, and lay hold on some person to lead him: for he was quickly stone blind, so that he could not guide himself, as the men of Sodom were, when smitten with blindness by the angel; wherefore, though they groped about for the door of the house till they were weary, they could not find it, Gen 19:11 of which the Jews say, as here, that it was , "a stroke from God" (u). Blind men need one to hold them by the hand, and lead them, as Samson, Judg 16:26 and Saul, Acts 9:8. The striking this man with blindness is an instance of the power the apostles were endued with, for the punishing of offenders: so Ananias and Sapphira were struck dead for telling a lie: and the incestuous person was delivered to Satan to undergo a corporeal punishment for his incest; as Hymenaeus and Alexander were for their blasphemy, Acts 5:5.
(u) Tzeror Hammor, fol. 20. 3.
John Wesley
13:11 And immediately a mist - Or dimness within, and darkness without, fell upon him.
Robert Jamieson, A. R. Fausset and David Brown
13:11 the hand of the Lord is upon thee, and thou shalt be blind for a season--the judgment being mercifully designed to lead him to repentance. The tradition that it did is hardly to be depended on.
there fell on him a mist, &c.--This is in Luke's medical style.
13:1213:12: Յայնժամ տեսեալ փոխանակի բդեշխին զիրսն որ եղեն, հաւատա՛ց, զարմացեա՛լ ընդ վարդապետութիւնն Տեառն[2426]։ [2426] Յօրինակին. Փոխանակի բդշխին։
12. Այն ժամանակ բդեշխի փոխանորդը, պատահածները տեսնելով, հաւատաց՝ զարմանալով Տիրոջ վարդապետութեան վրայ:
12 Այն ատեն փոխանորդ բդեշխը, երբ այս բաները տեսաւ՝ հաւատաց, մեծապէս զարմանալով Տէրոջը վարդապետութեանը վրայ։
Յայնժամ տեսեալ փոխանակի բդեշխին զիրսն որ եղեն` հաւատաց, զարմացեալ ընդ վարդապետութիւնն Տեառն:

13:12: Յայնժամ տեսեալ փոխանակի բդեշխին զիրսն որ եղեն, հաւատա՛ց, զարմացեա՛լ ընդ վարդապետութիւնն Տեառն[2426]։
[2426] Յօրինակին. Փոխանակի բդշխին։
12. Այն ժամանակ բդեշխի փոխանորդը, պատահածները տեսնելով, հաւատաց՝ զարմանալով Տիրոջ վարդապետութեան վրայ:
12 Այն ատեն փոխանորդ բդեշխը, երբ այս բաները տեսաւ՝ հաւատաց, մեծապէս զարմանալով Տէրոջը վարդապետութեանը վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1212: Тогда проконсул, увидев происшедшее, уверовал, дивясь учению Господню.
13:12  τότε ἰδὼν ὁ ἀνθύπατος τὸ γεγονὸς ἐπίστευσεν ἐκπλησσόμενος ἐπὶ τῇ διδαχῇ τοῦ κυρίου.
13:12. τότε (To-the-one-which-also) ἰδὼν (having-had-seen,"ὁ (the-one) ἀνθύπατος (most-ever-a-oned-over,"τὸ (to-the-one) γεγονὸς (to-having-hath-had-come-to-become,"ἐπίστευσεν (it-trusted-of) ἐκπληττόμενος (being-smitten-out) ἐπὶ (upon) τῇ (unto-the-one) διδαχῇ (unto-a-teaching) τοῦ (of-the-one) κυρίου. (of-Authority-belonged)
13:12. tunc proconsul cum vidisset factum credidit admirans super doctrinam DominiThen the proconsul, when he had seen what was done, believed, admiring at the doctrine of the Lord.
12. Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord.
13:12. Then the proconsul, when he had seen what was done, believed, being in wonder over the doctrine of the Lord.
13:12. Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.
Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord:

12: Тогда проконсул, увидев происшедшее, уверовал, дивясь учению Господню.
13:12  τότε ἰδὼν ὁ ἀνθύπατος τὸ γεγονὸς ἐπίστευσεν ἐκπλησσόμενος ἐπὶ τῇ διδαχῇ τοῦ κυρίου.
13:12. tunc proconsul cum vidisset factum credidit admirans super doctrinam Domini
Then the proconsul, when he had seen what was done, believed, admiring at the doctrine of the Lord.
13:12. Then the proconsul, when he had seen what was done, believed, being in wonder over the doctrine of the Lord.
13:12. Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.
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
12: "Учению Господню", возвещаемому устами апостолов (VIII:25).
Adam Clarke: Commentary on the Bible - 1831
13:12: The deputy - believed - This was a proof that the doctrine was true; and that the power of God, from which nothing could be concealed, and which nothing could resist, was with these preachers.
Being astonished - Εκπλησσομενος, Being struck with astonishment, as Elymas was struck with blindness. Thus the word of God is a two-edged sword: it smites the sinner with judgment or compunction; and the sincere inquirer after truth, with conviction of its own worth and excellence.
Albert Barnes: Notes on the Bible - 1834
13:12: Then the deputy ... believed - Was convinced that Elymas was an impostor, and that the doctrine of Paul was true. There seems no reason to doubt that his faith was what is connected with eternal life; and if so, it is an evidence that the gospel was not always confined to the poor, and to those in obscure ranks of life.
At the doctrine of the Lord - The word "doctrine" here seems to denote, not the "teaching" or "instruction," but the wonderful effects which were connected with the doctrine. It was particularly the miracle with which he was astonished; but he might have been also deeply impressed and amazed at the purity and sublimity of the truths which were now expanded to his view. We learn nothing further respecting him in the New Testament.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:12: the deputy: Act 13:7, Act 28:7
when: Act 19:7; Mat 27:54; Luk 7:16
being: Act 6:10; Mat 7:28, Mat 7:29; Luk 4:22; Joh 7:46; Co2 10:4, Co2 10:5
John Gill
13:12 Then the deputy, when he saw what was done,.... That Elymas was struck with blindness immediately, and that the hand of God was manifestly in it, and there was no juggle nor magic art in the case; it was a plain fact, which was certain and visible:
he believed; in the Lord Jesus Christ, whom the apostle preached:
being astonished at the doctrine of the Lord: both at what was contained in it: for there are many astonishing things in the doctrine of faith; as the birth of Christ of a virgin; the union of the two natures, divine and human, in his person; salvation through his crucifixion and death, and the resurrection of the dead, with others: and also at the miracles which attended this doctrine, and confirmed it; though the Alexandrian copy reads the words thus, "being astonished, he believed in the doctrine of the Lord"; which affords a very easy and natural sense, as that being filled with admiration at the striking of Elymas with blindness, he was induced to believe the doctrine of Christ, preached by Paul and Barnabas, and so the Ethiopic version renders it, "he wondered, and believed in our Lord": and Beza's ancient copy, and others read, "he wondered and believed in God". This deputy we hear no more of afterwards; there is no reason to believe that he quitted his government of this island; though some pretend to say that he did, and followed the Apostle Paul, and went with him into Spain; and that he was left by him at Narbonne in Languedoc in France, and became bishop of that place; which office he held till his death. And though we read of no more converted at this time in Paphos, yet it is highly probable there were others, and that a foundation of a Gospel church state was laid in this place, even though Heathenism still continued. The temple of Venus remained in this place in the "second" century; and in the "fourth" century Venus was worshipped here; yet in the beginning of the "fourth" century, in the council of Nice, Cyril, bishop of Paphos, was present; and in the "fifth" century, a bishop of this place was at the synod of Chalcedon: and in the "eighth" century, Michael, bishop of Taphos, was in the Nycene synod (w). Jerom (x) makes mention of Hilarion, an eminent servant of Christ, who was for some time at Paphos, in the fourth century, and of the many miraculous cures he wrought here; but of the church here, or of any number of believers in Christ, he takes no notice, only of one Hesychius, a disciple; though it is certain there must be a church at this time, as before observed.
(w) Magdeburg. Hist. Eccles. cent. 2. c. 15. p. 193. cent. 4. c. 2. p. 5. c. 15. p. 865. cent. 5. c. 2. p. 6. cent. 8. c. 2. p. 6. (x) Vita Hilarion. fol. 86. C.
John Wesley
13:12 Being astonished at the doctrine of the Lord - Confirmed by such a miracle.
Robert Jamieson, A. R. Fausset and David Brown
13:12 Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord--so marvellously attested; compare Mk 1:27. What fruit, if any, followed this remarkable conversion, or how long after it the missionaries remained at Paphos, we know not.
13:1313:13: Եւ ամբարձեալ ՚ի Պափէ Պաւղոսեանց՝ եկին ՚ի Պերգէ Պամփիլեայ։ Յովհաննէս մեկնեալ ՚ի նոցանէ դարձա՛ւ յԵրուսաղէմ[2427]։ [2427] Յօրինակին միայար գրին բառքս՝ ըստ այսմ օրինակի՝ ՚ի Պափեպաւղոսեանց. ըստ որում ունին եւ ոմանք յայլ օրինակաց։ Զոր եւս ոմանք գրեն ՚ի Պամփէ. կամ՝ ՚ի Պանփէ Պաւղոսեանց. եւ օրինակ մի՝ ՚ի Պափեայ... Պամփիւլեանց։
13. Պափոսից խարիսխ վերցնելով՝ Պօղոսը եւ իր հետ եղողները եկան Պամփիւլիայի Պերգէ քաղաքը: Յովհաննէսը, նրանցից բաժանուելով, Երուսաղէմ վերադարձաւ, իսկ նրանք, առաջ գնալով,
13 Պօղոս ու իր ընկերները Պափոսէն ելան, գացին Պամփիւլիայի Պերգէն. բայց Յովհաննէս անոնցմէ զատուելով՝ Երուսաղէմ անցաւ։
Եւ ամբարձեալ ի Պափեայ Պաւղոսեանց` եկին ի Պերգէ Պամփիւլեայ. Յովհաննէս մեկնեալ ի նոցանէ` դարձաւ յԵրուսաղէմ:

13:13: Եւ ամբարձեալ ՚ի Պափէ Պաւղոսեանց՝ եկին ՚ի Պերգէ Պամփիլեայ։ Յովհաննէս մեկնեալ ՚ի նոցանէ դարձա՛ւ յԵրուսաղէմ[2427]։
[2427] Յօրինակին միայար գրին բառքս՝ ըստ այսմ օրինակի՝ ՚ի Պափեպաւղոսեանց. ըստ որում ունին եւ ոմանք յայլ օրինակաց։ Զոր եւս ոմանք գրեն ՚ի Պամփէ. կամ՝ ՚ի Պանփէ Պաւղոսեանց. եւ օրինակ մի՝ ՚ի Պափեայ... Պամփիւլեանց։
13. Պափոսից խարիսխ վերցնելով՝ Պօղոսը եւ իր հետ եղողները եկան Պամփիւլիայի Պերգէ քաղաքը: Յովհաննէսը, նրանցից բաժանուելով, Երուսաղէմ վերադարձաւ, իսկ նրանք, առաջ գնալով,
13 Պօղոս ու իր ընկերները Պափոսէն ելան, գացին Պամփիւլիայի Պերգէն. բայց Յովհաննէս անոնցմէ զատուելով՝ Երուսաղէմ անցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1313: Отплыв из Пафа, Павел и бывшие при нем прибыли в Пергию, в Памфилии. Но Иоанн, отделившись от них, возвратился в Иерусалим.
13:13  ἀναχθέντες δὲ ἀπὸ τῆς πάφου οἱ περὶ παῦλον ἦλθον εἰς πέργην τῆς παμφυλίας· ἰωάννης δὲ ἀποχωρήσας ἀπ᾽ αὐτῶν ὑπέστρεψεν εἰς ἱεροσόλυμα.
13:13. Ἀναχθέντες ( Having-been-led-up ) δὲ (moreover) ἀπὸ (off) τῆς (of-the-one) Πάφου (of-a-Pafos) οἱ (the-ones) περὶ (about) Παῦλον (to-a-Paulos) ἦλθον (they-had-came) εἰς (into) Πέργην (to-a-Perge) τῆς (of-the-one) Παμφυλίας: (of-a-Pamfulia) Ἰωάνης (an-Ioanes) δὲ (moreover) ἀποχωρήσας (having-spaced-off-unto) ἀπ' (off) αὐτῶν (of-them) ὑπέστρεψεν (it-beturned-under) εἰς (into) Ἰεροσόλυμα. (to-a-Hierosoluma)
13:13. et cum a Papho navigassent Paulus et qui cum eo venerunt Pergen Pamphiliae Iohannes autem discedens ab eis reversus est HierosolymamNow when Paul and they that were with him had sailed from Paphos, they came to Perge in Pamphylia. And John departing from them, returned to Jerusalem.
13. Now Paul and his company set sail from Paphos, and came to Perga in Pamphylia: and John departed from them and returned to Jerusalem.
13:13. And when Paul and those who were with him had sailed from Paphos, they arrived at Perga in Pamphylia. Then John departed from them and returned to Jerusalem.
13:13. Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem.
Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem:

13: Отплыв из Пафа, Павел и бывшие при нем прибыли в Пергию, в Памфилии. Но Иоанн, отделившись от них, возвратился в Иерусалим.
13:13  ἀναχθέντες δὲ ἀπὸ τῆς πάφου οἱ περὶ παῦλον ἦλθον εἰς πέργην τῆς παμφυλίας· ἰωάννης δὲ ἀποχωρήσας ἀπ᾽ αὐτῶν ὑπέστρεψεν εἰς ἱεροσόλυμα.
13:13. et cum a Papho navigassent Paulus et qui cum eo venerunt Pergen Pamphiliae Iohannes autem discedens ab eis reversus est Hierosolymam
Now when Paul and they that were with him had sailed from Paphos, they came to Perge in Pamphylia. And John departing from them, returned to Jerusalem.
13:13. And when Paul and those who were with him had sailed from Paphos, they arrived at Perga in Pamphylia. Then John departed from them and returned to Jerusalem.
13:13. Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem.
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
13: "Павел и бывшие при нем..." (См. прим. к 9: ст. ), т. е. Варнава и Иоанн Марк и, может быть, еще кто-либо из уверовавших кипрян.

Памфилия - малоазийская прибрежная область к северу от Кипра; Пергия - главный город этой области, лежавший недалеко от моря на р. Цестре и известный в древности храмом Дианы.

"Иоанн, отделясь от них, возвратился в Иерусалим" - причина не указана, но из дальнейшего видно, что не вполне одобрительная; по крайней мере, Павел не одобрял ее. Может быть, здесь проявилась некоторая слабость характера Иоаннова и боязливость предстоявших великих трудов, соединенных с немалыми опасностями и лишениями, которые и могли показаться не по силам юного Иоанна (Феофил. ; ср. Злат. ; Чет. -Мин. 11: июня - "юн сый").
Adam Clarke: Commentary on the Bible - 1831
13:13: Paul and his company loosed from Paphos - They sailed away from this island, leaving, it may be presumed, Elymas a sincere and deeply humbled penitent; and Sergius Paul, a thorough and happy believer in the doctrine of Christ.
Previously to this time, St. Luke always mentions Barnabas before Paul; but after this he mentions Paul always first; probably after seeing how God had distinguished him in the late proceedings at Cyprus; as much of the Holy Spirit now rested upon him.
They came to Perga in Pamphylia - As Perga was not a maritime town, it is conjectured that the apostles sailed up the river Cestrus, in order to come to this place, which, according to Strabo, was situated about sixty leagues up this river, and near to which was a famous temple dedicated to Diana. For Pamphylia, see Act 2:10.
And John departing from them - Why John Mark left his brethren at this place we are not informed; probably he went to visit his pious mother Mary at Jerusalem, and to see Peter, to whom he is supposed to have been much attached. It certainly was not with the approbation of Paul that he left them at this place, as we learn from Act 15:38; yet his departure does not seem to have merited the displeasure of Barnabas; for John Mark having met these apostles at Antioch, when Paul purposed to revisit the various places where they had planted the word of God, Barnabas was willing to take him with them; but Paul would not consent, because he had departed from them from Pamphylia, and went not with them to the work, Act 15:35-39, and this occasioned a separation between Barnabas and Paul. It does not appear that John Mark was under any obligation to accompany them any longer or any farther than he pleased. He seems to have been little else than their servant, and certainly was not divinely appointed to this work, as they were; and consequently might leave them innocently, though not kindly, if they could not readily supply his place. In this respect John Mark might be to blame; but Barnabas, whose nephew he was, could look over this fault more easily than Paul, who could not find those motives to pass by what was reprehensible in his conduct which natural affection might furnish to his brother apostle.
Albert Barnes: Notes on the Bible - 1834
13:13: Paul and his company - Those with him - Barnabas and John - and perhaps others who had been converted at Paphos; for it was common for many of the converts to Christianity to attend on the apostles in their travels. See Act 9:3 O.
Loosed from Paphos - Departed from Paphos. See the notes on Act 13:6.
They came to Perga in Pamphylia - Pamphylia was a province of Asia Minor, lying over against Cyprus, having Cilicia east, Lycia west, Pisidia north, and the Mediterranean south. Perga was the metropolis of Pamphylia, and was situated, not on the seacoast, but on the river Cestus, at some distance from its mouth. There was on a mountain near it a celebrated temple of Diana.
And John departing from them ... - Why he departed from them is unknown. It might have been from fear of danger; or from alarm in traveling so far into unknown regions. But it is plain from Act 15:38, that it was from some cause which was deemed blameworthy, and that his conduct now was such as to make Paul unwilling again to have him as a companion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:13: loosed: Act 13:6, Act 27:13
Perga: Act 2:10, Act 14:24, Act 14:25, Act 27:5
John: Act 13:5, Act 15:38; Col 4:10; Ti2 4:11
Geneva 1599
13:13 (6) Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem.
(6) An example in one and the very same group of people both of singular steadfastness, and also of great weakness.
John Gill
13:13 Now when Paul and his company loosed from Paphos,.... Which was upon the sea coast: so Jerom (y) says, that Paphos was "urbs maritima", a city on the sea coast of the island of Cyprus; it was on the western part of the island, to the west of which lay the sea of Pamphylia, over which the apostle, and his company, sailed to the place next mentioned, which was in Pamphylia; and so Apollonius Tyaneus (z), having got a ship at Seleucia, is said to sail to Paphos in Cyprus; and from hence the apostle, and those that were with him, set sail; and as the Syriac version renders it, "went by sea", or "through the sea"; that is, of Pamphylia; of which mention is made in Acts 27:5.
They came to Perga in Pamphylia which country was before called Mopsopia; See Gill on Acts 2:10 which now, with Cilicia, is called Caramania; and among the cities and towns in it, both Pliny (a) and Ptolomy (b) make mention of Perga; where was a famous temple of Diana, whence she was sometimes called Pergea (c); and every year a great feast was kept here in honour of her: it was the birth place of Apollonius, a very famous geometrician, who wrote eight books of conic sections, four of which are now extant (d); and who, from his native place, is called Apollonius Pergaeus (e). It was situated between two great rivers, Oestros and Catarctes (f); and since "Parag", in the eastern languages, signifies "to delight", perhaps it might be so called from its delightful situation. Hilleras (g) observes, Pargi (or rather Perage), as is the word in the Syriac version of Mt 23:37 with the Syrians signifies the young of birds, as of hens and doves; and so do Pargiia, Pargiot, and Perigin, with the Jewish Rabbins (h); which writer seems to suggest, that this place was so called from the multitude of fowls that were about it.
And John departing from them returned to Jerusalem; that is, John Mark, whom Paul and Barnabas took with them, and who was a minister to them: but what was the reason of his departure, whether for the sake of seeing his mother at Jerusalem; or because he did not like, but grew weary of the travels, labours, and fatigues of the apostle, and his company; or did not choose to go among the Gentiles, is not certain: however, his departure was resented by Paul; and it laid a foundation for a sharp contention between him and Barnabas, who was uncle to this John Mark, Acts 15:38 from whence it appears that it was not at Paphos in Cyprus, but at Perga in Pamphilia, that he left them, by which the mistake of some interpreters on this text must be corrected.
(y) De locis Hebraicis, fol. 96. F. (z) Philostrat. Vit. Apollon. l. 3. c. 16. (a) Nat. Hist, l. 5. c. 27. (b) Geograph. l. 5. c. 5. (c) Pompon. Mela, l. 1. c. 14. (d) Vid. Fabricii Bibliothec. Graec. l. 3. c. 22. sect. 17, 18, 19. (e) Vitruvius de Architectura, l. 1. c. 1. (f) Mela, ut supra. (Pompon. Mela, l. 1. c. 14.) (g) Onomasticum Sacrum, p. 906. (h) T. Bab Beracot, fol. 39. 1. & Bava Metzia, fol. 24. 2. Bereshit Rabba, sect. 17, fol. 14. 2. Midrash Echa Rabbati, fol. 43. 1.
John Wesley
13:13 John withdrawing from them returned - Tired with the fatigue, or shrinking from danger.
Robert Jamieson, A. R. Fausset and David Brown
13:13 AT PERGA JOHN MARK FORSAKES THEM--AT ANTIOCH IN PISIDIA, PAUL PREACHES WITH GLORIOUS EFFECT--THE JEWS, ENRAGED, EXPEL THEM OUT OF THEM COASTS. (Acts 13:13-52)
they came to Perga in Pamphylia--The distance from Paphos to Attalia, on the Gulf of Pamphylia (see on Acts 14:25), sailing in a northwest direction, is not much greater than from Seleucia to Salamis on the east. Perga was the metropolis of Pamphylia, on the river Cestrus, and about seven miles inland from Attalia.
and John departing from them returned to Jerusalem--As Paul afterwards peremptorily refused to take Mark with him on his second missionary journey, because he "had departed [or 'fallen off'] from them and had not gone with them to the work" (Acts 15:38), there can be no doubt that he had either wearied of it or been deterred by the prospect of the dangers which lay before him. (But see on Acts 15:37, &c.).
13:1413:14: Եւ նոքա գնացեալ ՚ի Պերգեայ՝ եկին յԱնտիո՛ք Պիսիդեայ. եւ մտեալ ՚ի ժողովուրդն յաւուր շաբաթու՝ նստան[2428]։ [2428] Ոմանք. Յաւուր շաբաթուց։
14. Պերգէից եկան Պիսիդեան Անտիոք քաղաքը. եւ շաբաթ օրը, ժողովարան մտնելով, նստեցին:
14 Անոնք ալ Պերգէէն գացին ու հասան Պիսիդիայի Անտիոքը եւ շաբաթ օրը ժողովարան մտնելով՝ նստան։
Եւ նոքա գնացեալ ի Պերգեայ` եկին յԱնտիոք Պիսիդեայ. եւ մտեալ ի ժողովուրդն յաւուր շաբաթու` նստան:

13:14: Եւ նոքա գնացեալ ՚ի Պերգեայ՝ եկին յԱնտիո՛ք Պիսիդեայ. եւ մտեալ ՚ի ժողովուրդն յաւուր շաբաթու՝ նստան[2428]։
[2428] Ոմանք. Յաւուր շաբաթուց։
14. Պերգէից եկան Պիսիդեան Անտիոք քաղաքը. եւ շաբաթ օրը, ժողովարան մտնելով, նստեցին:
14 Անոնք ալ Պերգէէն գացին ու հասան Պիսիդիայի Անտիոքը եւ շաբաթ օրը ժողովարան մտնելով՝ նստան։
zohrab-1805▾ eastern-1994▾ western am▾
13:1414: Они же, проходя от Пергии, прибыли в Антиохию Писидийскую и, войдя в синагогу в день субботний, сели.
13:14  αὐτοὶ δὲ διελθόντες ἀπὸ τῆς πέργης παρεγένοντο εἰς ἀντιόχειαν τὴν πισιδίαν, καὶ [εἰς]ελθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν.
13:14. Αὐτοὶ (Them) δὲ (moreover) διελθόντες ( having-had-came-through ) ἀπὸ (off) τῆς (of-the-one) Πέργης (of-a-Perge) παρεγένοντο ( they-had-became-beside ) εἰς (into) Ἀντιόχειαν (to-an-Antiocheia) τὴν (to-the-one) Πισιδίαν, (to-Pisidia-belonged,"καὶ (and) ἐλθόντες ( having-had-came ) εἰς (into) τὴν (to-the-one) συναγωγὴν (to-a-leading-together) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) τῶν (of-the-ones) σαββάτων (of-sabbaths) ἐκάθισαν. (they-sat-down-to)
13:14. illi vero pertranseuntes Pergen venerunt Antiochiam Pisidiae et ingressi synagogam die sabbatorum sederuntBut they, passing through Perge, came to Antioch in Pisidia: and, entering into the Synagogue on the sabbath day, they sat down.
14. But they, passing through from Perga, came to Antioch of Pisidia; and they went into the synagogue on the sabbath day, and sat down.
13:14. Yet truly, they, traveling on from Perga, arrived at Antioch in Pisidia. And upon entering the synagogue on the Sabbath day, they sat down.
13:14. But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.
But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down:

14: Они же, проходя от Пергии, прибыли в Антиохию Писидийскую и, войдя в синагогу в день субботний, сели.
13:14  αὐτοὶ δὲ διελθόντες ἀπὸ τῆς πέργης παρεγένοντο εἰς ἀντιόχειαν τὴν πισιδίαν, καὶ [εἰς]ελθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν.
13:14. illi vero pertranseuntes Pergen venerunt Antiochiam Pisidiae et ingressi synagogam die sabbatorum sederunt
But they, passing through Perge, came to Antioch in Pisidia: and, entering into the Synagogue on the sabbath day, they sat down.
13:14. Yet truly, they, traveling on from Perga, arrived at Antioch in Pisidia. And upon entering the synagogue on the Sabbath day, they sat down.
13:14. But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.
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
14: Антиохия Писидийская - многолюдный город, причислявшийся в разные времена, смотря по обстоятельствам, то к Фригии, то к Памфилии, то к Писидии - малоазийским провинциям.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul at Antioch in Pisidia.
14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down. 15 And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on. 16 Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience. 17 The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with a high arm brought he them out of it. 18 And about the time of forty years suffered he their manners in the wilderness. 19 And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot. 20 And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet. 21 And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. 22 And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will. 23 Of this man's seed hath God according to his promise raised unto Israel a Saviour, Jesus: 24 When John had first preached before his coming the baptism of repentance to all the people of Israel. 25 And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose. 26 Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. 27 For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. 28 And though they found no cause of death in him, yet desired they Pilate that he should be slain. 29 And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. 30 But God raised him from the dead: 31 And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. 32 And we declare unto you glad tidings, how that the promise which was made unto the fathers, 33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. 34 And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. 35 Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. 36 For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: 37 But he, whom God raised again, saw no corruption. 38 Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: 39 And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. 40 Beware therefore, lest that come upon you, which is spoken of in the prophets; 41 Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.

Perga in Pamphylia was a noted place, especially for a temple there erected to the goddess Diana, yet nothing at all is related of what Paul and Barnabas did there, only that thither they came (v. 13), and thence they departed, v. 14. But the history of the apostles' travels, as that of Christ's, passes by many things worthy to have been recorded, because, if all had been written, the world could not have contained the books. But the next place we find them in is another Antioch, said to be in Pisidia, to distinguish it from that Antioch in Syria from which they were sent out. Pisidia was a province of the Lesser Asia, bordering upon Pamphylia; this Antioch, it is likely, was the metropolis of it. Abundance of Jews lived there, and to them the gospel was to be first preached; and Paul's sermon to them is what we have in these verses, which, it is likely, is the substance of what was preached by the apostles generally to the Jews in all places; for in dealing with them the proper way was to show them how the New Testament, which they would have them to receive, exactly agreed with the Old Testament, which they not only received, but were zealous for. We have here,

I. The appearance which Paul and Barnabas made in a religious assembly of the Jews at Antioch, v. 14. Though they had lately had such good success with a Roman deputy, yet, when they came to Antioch, they did not enquire for the chief magistrate, nor make their court to him, but they applied to the Jews, which is a further proof of their good affection to them and their desire of their welfare. 1. They observed their time of worship, on the sabbath day, the Jewish sabbath. The first day of the week they observed among themselves as a Christian sabbath; but, if they will meet the Jews, it must be on the seventh-day sabbath, which therefore, upon such occasions, they did as yet sometimes observe. For, though it was by the death of Christ that the ceremonial law died, yet it was in the ruins of Jerusalem that it was to be buried; and therefore, though the morality of the fourth commandment was entirely transferred to the Christian sabbath, yet it was not incongruous to join with the Jews in their sabbath sanctification. 2. They met them in their place of worship, in the synagogue. Note, Sabbath days should be kept holy in solemn assemblies; they are instituted chiefly for public worship. The sabbath day is a holy convocation, and for that reason no servile work must be done therein. Paul and Barnabas were strangers; but, wherever we come, we must enquire out God's faithful worshippers, and join with them (as these apostles here did), as those that desire to keep up a communion with all saints; though they were strangers, yet they were admitted into the synagogue, and to sit down there. Care should be taken in places of public worship that strangers be accommodated, even the poorest; for, of those of whom we know nothing else, we know this, that they have precious souls, for which our charity binds us to be concerned.

II. The invitation given them to preach. 1. The usual service of the synagogue was performed (v. 15): The law and the prophets were read, a portion of each, the lessons for the day. Note, When we come together to worship God, we must do it not only by prayer and praise, but by the reading and hearing of the word of God; hereby we give him the glory due to his name, as our Lord and Lawgiver. 2. When that was done, they were asked by the rulers of the synagogue to give them a sermon (v. 15): They sent a messenger to them with the respectful message, Men and brethren, if you have any word of exhortation for the people, say on. It is probable that the rulers of the synagogue had met with them, and been in private conversation with them before; and, if they had not an affection to the gospel, yet they had at least the curiosity to hear Paul preach; and therefore not only gave him permission, but begged the favour of him that he would speak a word of exhortation to the people. Note, (1.) The bare reading of the scriptures in the public assemblies is not sufficient, but they should be expounded, and the people exhorted out of them. This is spreading the net, and assisting people in doing that which is necessary to the making of the word profitable to them--that is, the applying of it to themselves. (2.) Those that preside, and have power, in public assemblies, should provide for a word of exhortation to the people, whenever they come together. (3.) Sometimes a word of exhortation from a strange minister may be of great use to the people, provided he be well approved. It is likely Paul did often preach in the synagogue, when he was not thus invited to it by the rulers of the synagogues; for he often preached with much contention, 1 Thess. ii. 2. But these were more noble, more generous, than the rulers of the synagogues generally were.

III. The sermon Paul preached in the synagogue of the Jews, at the invitation of the rulers of the synagogue. He gladly embraced the opportunity given him to preach Christ to his countrymen the Jews. He did not object to them that he was a stranger, and that it was none of his business; nor object to himself, that he might get ill-will by preaching Christ among the Jews; but stood up, as one prepared and determined to speak, and beckoned with his hand, to excite and prepare them to hear. He waved his hand as an orator, not only desiring silence and attention, but endeavouring to move affection, and to show himself in earnest. Perhaps, upon the moving of them to give an exhortation to the people, there were those in the synagogue that were ready to mutiny against the rulers, and opposed the toleration of Paul's preaching, and that occasioned some tumult and commotion, which Paul endeavoured to quiet by that decent motion of his hand; as also by his modest desire of a patient impartial hearing: "Men of Israel, that are Jews by birth, and you that fear God, that are proselyted to the Jewish religion, give audience; let me beg your attention a little, for I have something to say to you which concerns your everlasting peace, and would not say it in vain." Now this excellent sermon is recorded, to show that those who preached the gospel to the Gentiles did it not till they had first used their utmost endeavours with the Jews, to persuade them to come in and take the benefit of it; and that they had no prejudice at all against the Jewish nation, nor any desire that they should perish, but rather that they should turn and live. Every thing is touched in this sermon that might be proper either to convince the judgment or insinuate into the affections of the Jews, to prevail with them to receive and embrace Christ as the promised Messiah.

1. He owns them to be God's favourite people, whom he had taken into special relation to himself, and for whom he had done great things. Probably the Jews of the dispersion, that lived in other countries, being more in danger of mingling with the nations, were more jealous of their peculiarity than those that lived in their own land were; and therefore Paul is here very careful to take notice of it, to their honour.

(1.) That the God of the whole earth was, in a particular manner, the God of this people Israel, a God in covenant with them, and that he had given them a revelation of his mind and will, such as he had not given to any other nation or people; so that hereby they were distinguished from, and dignified above, all their neighbours, having peculiar precepts to be governed by, and peculiar promises to depend upon.

(2.) That he had chosen their fathers to be his friends: Abraham was called the friend of God; to be his prophets, by whom he would reveal his mind to his church, and to be the trustees of his covenant with the church. He puts them in mind of this, to let them know that the reason why God favoured them, though undeserving, and ill deserving, was because he would adhere to the choice he had made of their fathers, Deut. vii. 7, 8. They were beloved purely for the fathers' sakes, Rom. xi. 28.

(3.) That he had exalted that people, and put a great deal of honour upon them, had advanced them into a people, and raised them from nothing, when they dwelt as strangers in the land of Egypt, and had nothing in them to recommend them to the divine favour. They ought to remember this, and to infer hence that God was no debtor to them; for it was ex mero motu--out of his mere good pleasure, and not upon a valuable consideration, that they had the grant of the divine favour; and therefore it was revocable at pleasure; and God did them no wrong if he at length plucked up the hedge of their peculiarity. But they were debtors to him, and obliged to receive such further discoveries as he should make to his church.

(4.) That he had with a high hand brought them out of Egypt, where they were not only strangers, but captives, had delivered them at the expense of a great many miracles, both of mercy to them and judgment on their oppressors (signs and wonders, Deut. iv. 34), and at the expense of a great many lives, all the first-born of Egypt, Pharaoh, and all his host, in the Red Sea; I gave Egypt for thy ransom, gave men for thee. Isa. xliii. 3, 4.

(5.) That he had suffered their manners forty years in the wilderness, v. 18, Etropophoresen. Some think it should be read, etrophophoresen--he educated them, because this is the word the Septuagint use concerning the fatherly care God took of that people, Deut. i. 31. Both may be included; for, [1.] God made a great deal of provision for them for forty years in the wilderness: miracles were their daily bread, and kept them from starving: They lacked not any thing. [2.] He exercised a great deal of patience with them. They were a provoking, murmuring, unbelieving people; and yet he bore with them, did not deal with them as they deserved, but suffered his anger many a time to be turned away by the prayer and intercession of Moses. So many years as we have each of us lived in this world, we must own that God has thus been as a tender father to us, has supplied our wants, has fed us all our life long unto this day, has been indulgent to us, a God of pardons (as he was to Israel, Neh. ix. 17), and not extreme to mark what we have done amiss; we have tried his patience, and yet not tired it. Let not the Jews insist too much upon the privileges of their peculiarity, for they have forfeited them a thousand times.

(6.) That he had put them in possession of the land of Canaan (v. 19): When he had destroyed seven nations in the land of Canaan, that were doomed to be rooted out to make room for them, he divided their land to them by lot, and put them in possession of it. This was a signal favour of God to them, and he owns that hereby a great honour was put upon them, from which he would not in the least derogate.

(7.) That he had raised up men, inspirited from heaven, to deliver them out of the hands of those that invaded their rights, and oppressed them after their settlement in Canaan, v. 20, 21. [1.] He gave them judges, men qualified for public service, and, by an immediate impulse upon their spirits, called to it, pro re nata--as the occasion required. Though they were a provoking people, and were never in servitude but their sin brought them to it, yet upon their petition a deliverer was raised up. The critics find some difficulty in computing these four hundred and fifty years. From the deliverance out of Egypt to David's expulsion of the Jebusites from the stronghold of Zion, which completed the casting out of the heathen nations, was four hundred and fifty years; and most of that time they were under judges. Others thus: The government of the judges, from the death of Joshua to the death of Eli, was just three hundred and thirty-nine years, but it is said to be [os] as it were four hundred and fifty years, because the years of their servitude to the several nations that oppressed them, though really they were included in the years of the judges, are yet mentioned in the history as if they had been distinct from them. Now these, all put together, make one hundred and eleven years, which added to the three hundred and thirty nine, make them four hundred and fifty; as so many, though not really so many. [2.] He governed them by a prophet, Samuel, a man divinely inspired to preside in their affairs. [3.] He afterwards at their request set a king over them (v. 21), Saul, the son of Cis. Samuel's government and his lasted forty years, which was a kind of transition from the theocracy to the kingly government. [4.] At last, he made David their king, v. 22. When God had removed Saul, for his mal-administration, he raised up unto them David to be their king, and made a covenant of royalty with him, and with his seed. When he had removed one king, he did not leave them as sheep without a shepherd, but soon raised up another, raised him up from a mean and low estate, raised him up on high, 2 Sam. xxiii. 1. He quotes the testimony God gave concerning him, First, That his choice was divine: I have found David, Ps. lxxxix. 20. God himself pitched upon him. Finding implies seeking; as if God had ransacked all the families of Israel to find a man fit for his purpose, and this was he. Secondly, That his character was divine: A man after my own heart, such a one as I would have, one on whom the image of God is stamped, and therefore one in whom God is well pleased and whom he approves. This character was given of him before he was first anointed, 1 Sam. xiii. 14. The Lord hath sought out a man after his own heart, such a one as he would have. Thirdly, That his conduct was divine, and under divine direction: He shall fulfil all my will. He shall desire and endeavour to do the will of God, and shall be enabled to do it, and employed in the doing of it, and go through with it. Now all this seems to show not only the special favour of God to the people of Israel (with the acknowledgment of which the apostle is very willing to oblige them) but the further favours of another nature which he designed them, and which were now, by the preaching of the gospel, offered to them. Their deliverance out of Egypt, and settlement in Canaan, were types and figures of good things to come. The changes of their government showed that it made nothing perfect, and therefore must give way to the spiritual kingdom of the Messiah, which was now in the setting up, and which, if they would admit it and submit to it, would be the glory of their people Israel; and therefore they needed not conceive any jealousy at all of the preaching of the gospel, as if it tended in the least to damage the true excellences of the Jewish church.

2. He gives them a full account of our Lord Jesus, passing from David to the Son of David, and shows that this Jesus is his promised Seed (v. 23): Of this man's seed, from that root of Jesse, from that man after God's own heart, hath God, according to his promise, raised unto Israel a Saviour--Jesus, who carries salvation in his name.

(1.) How welcome should the preaching of the gospel of Christ be to the Jews, and how should they embrace it, as well worthy of all acceptation, when it brought them the tidings, [1.] Of a Saviour, to deliver them out of the hands of their enemies, as the judges of old, who were therefore called saviours; but this a Saviour to do that for them which, it appears by the history, those could not do--to save them from their sins, their worst enemies. [2.] A Saviour of God's raising up, that has his commission from heaven. [3.] Raised up to be a Saviour unto Israel, to them in the first place: He was sent to bless them; so far was the gospel from designing the gathering of them. [4.] Raised up of the seed of David, that ancient royal family, which the people of Israel gloried so much in, and which at this time, to the great disgrace of the whole nation, was buried in obscurity. It ought to be a great satisfaction to them that God had raised up this horn of salvation for them in the house of his servant David, Luke i. 69. [5.] Raised up according to his promise, the promise to David (Ps. cxxxii. 11), the promise to the Old-Testament church in the latter times of it: I will raise unto David a righteous branch, Jer. xxiii. 5. This promise was it to which the twelve tribes hoped to come (ch. xxvi. 7); why then should they entertain it so coldly, now that it was brought to them? Now,

(2.) Concerning this Jesus, he tells them,

[1.] That John the Baptist was his harbinger and forerunner, that great man whom all acknowledged to be a prophet. Let them not say that the Messiah's coming was a surprise upon them, and that this might excuse them if they took time to consider whether they should entertain him or no; for they had sufficient warning by John, who preached before his coming, v. 24. Two things he did--First, He made way for his entrance, by preaching the baptism of repentance, not to a few select disciples, but to all the people of Israel. He showed them their sins, warned them of the wrath to come, called them to repentance, and to bring forth fruits meet for repentance, and bound those to this who were willing to be bound by the solemn rite or sign of baptism; and by this he made ready a people prepared for the Lord Jesus, to whom his grace would be acceptable when they were thus brought to know themselves. Secondly, He gave notice of his approach (v. 25): As he fulfilled his course, when he was going on vigorously in his work, and had had wonderful success in it, and an established interest: "Now," saith he to those that attended his ministry, "Whom think you that I am? What notions have you of me, what expectations from me? You may be thinking that I am the Messiah, whom you expect; but you are mistaken, I am not he (see John i. 20), but he is at the door; behold, there cometh one immediately after me, who will so far exceed me upon all accounts, that I am not worthy to be employed in the meanest office about him, no, not to help him on and off with his shoes--whose shoes of his feet I am not worthy to loose, and you may guess who that must be."

[2.] That the rulers and people of the Jews, who should have welcomed him, and been his willing, forward, faithful subjects, were his persecutors and murderers. When the apostles preach Christ as the Saviour, they are so far from concealing his ignominious death, and drawing a veil over it, that they always preach Christ crucified, yea, and (though this added much to the reproach of his sufferings) crucified by his own people, by those that dwelt in Jerusalem, the holy city--the royal city, and their rulers, v. 27. First, Their sin was that though they found no cause of death in him, could not prove him, no, nor had any colour to suspect him, guilty of any crime (the judge himself that tried him, when he had heard all they could say against him, declared he found no fault with him), yet they desired Pilate that he might be slain (v. 28), and presented their address against Christ with such fury and outrage that they compelled Pilate to crucify him, not only contrary to his inclination, but contrary to his conscience; they condemned him to so great a death, though they could not convict him of the least sin. Paul cannot charge this upon his hearers, as Peter did (ch. ii. 23): You have with wicked hands crucified and slain him; for these, though Jews, were far enough off; but he charges it upon the Jews at Jerusalem and the rulers, to show what little reason those Jews of the dispersion had to be so jealous for the honour of their nation as they were, when it had brought upon itself such a load and stain of guilt as this, and how justly they might have been cut off from all benefit by the Messiah, who had thus abused him, and yet they were not; but, notwithstanding all this, the preaching of this gospel shall begin at Jerusalem. Secondly, The reason of this was because they knew him not, v. 27. They knew not who he was, nor what errand he came into the world upon; for, if they had known, they would not have crucified the Lord of glory. Christ owned this in extenuation of their crime: They know not what they do; and so did Peter: I wot that through ignorance you did this, ch. iii. 17. It was also because they knew not the voice of the prophets though they heard them read every sabbath day. They did not understand nor consider that it was foretold that the Messiah should suffer, or else they would never have been the instruments of his suffering. Note, Many that read the prophets do not know the voice of the prophets, do not understand the meaning of the scriptures; they have the sound of the gospel in their ears, but not the sense of it in their heads, nor the savour of it in their hearts. And therefore men do not know Christ, nor know how to carry it towards him, because they do not know the voice of the prophets, who testified beforehand concerning Christ. Thirdly, God overruled them, for the accomplishment of the prophecies of the Old-Testament: Because they knew not the voice of the prophets, which warned them not to touch God's Anointed, they fulfilled them in condemning him; for so it was written that Messiah the prince shall be cut off, but not for himself. Note, It is possible that men may be fulfilling scripture prophecies, even when they are breaking scripture precepts, particularly in the persecution of the church, as in the persecution of Christ. And this justifies the reason which is sometimes given for the obscurity of scripture prophecies, that, if they were too plain and obvious, the accomplishment of them would thereby be prevented. So Paul saith here, Because they knew not the voice of the prophets, therefore they have fulfilled them, which implies that if they had understood them they would not have fulfilled them. Fourthly, All that was foretold concerning the sufferings of the Messiah was fulfilled in Christ (v. 29): When they had fulfilled all the rest that was written of him, even to the giving of him vinegar to drink in his thirst, then they fulfilled what was foretold concerning his being buried. They took him down from the tree, and laid him in a sepulchre. This is taken notice of here as that which made his resurrection the more illustrious. Christ was separated from this world, as those that are buried have nothing more to do with this world, nor this world with them; and therefore our complete separation from sin is represented by our being buried with Christ. And a good Christian will be willing to be buried alive with Christ. They laid him in a sepulchre, and thought they had him fast.

[3.] That he rose again from the dead, and saw no corruption. This was the great truth that was to be preached; for it is the main pillar, by which the whole fabric of the gospel is supported, and therefore he insists largely upon this, and shows,

First, That he rose by consent. When he was imprisoned in the grave for our debt, he did not break prison, but had a fair and legal discharge from the arrest he was under (v. 30): God raised him from the dead, sent an angel on purpose to roll away the stone from the prison-door, returned to him the spirit which at his death he had committed into the hands of his Father, and quickened him by the Holy Ghost. His enemies laid him in a sepulchre, with design he should always lay there; but God said, No; and it was soon seen whose purpose should stand, his or theirs.

Secondly, That there was sufficient proof of his having risen (v. 31): He was seen many days, in divers places, upon divers occasions, by those that were most intimately acquainted with him; for they came up with him from Galilee to Jerusalem, were his constant attendants, and they are his witnesses unto the people. They were appointed to be so, have attested the thing many a time, and are ready to attest it, though they were to die for the same. Paul says nothing of his own seeing him, which was more convincing to himself than it could be when produced to others.

Thirdly, That the resurrection of Christ was the performance of the promise made to the patriarchs; it was not only true news, but good news: "In declaring this, we declare unto you glad tidings (v. 32, 33), which should be in a particular manner acceptable to you Jews. So far are we from designing to put any slur upon you, or do you any wrong, that the doctrine we preach, if you receive it aright, and understand it, brings you the greatest honour and satisfaction imaginable; for it is in the resurrection of Christ that the promise which was made to your fathers is fulfilled to you." He acknowledges it to be the dignity of the Jewish nation that to them pertained the promises (Rom. ix. 4), that they were the heirs of the promise, as they were the children of the patriarchs to whom the promises were first made. The great promise of the Old Testament was that of the Messiah, in whom all the families of the earth should be blessed, and not the family of Abraham only; though it was to be the peculiar honour of that family that he should be raised up of it, yet it was to be the common benefit of all families that he should be raised up to them. Note, 1. God hath raised up Jesus, advanced him, and exalted him; raised him again (so we read it), meaning from the dead. We may take in both senses. God raised up Jesus to be a prophet at his baptism, to be a priest to make atonement at his death, and to be a king to rule over all at his ascension; and his raising him up from the dead was the confirmation and ratification of all these commissions, and proved him raised of God to these offices. 2. This is the fulfilling of the promises made to the fathers, the promise of sending the Messiah, and of all those benefits and blessings which were to be had with him and by him: "This is he that should come, and in him you have all that God promised in the Messiah, though not all that you promised yourselves." Paul puts himself into the number of the Jews to whom the promise was fulfilled: To us their children. Now, if those who preached the gospel brought them these glad tidings, instead of looking upon them as enemies to their nation, they ought to caress them as their best friends, and embrace their doctrine with both arms; for if they valued the promise so much, and themselves by it, much more the performance. And the preaching of the gospel to the Gentiles, which was the great thing that the Jews found themselves aggrieved at, was so far from infringing the promise made to them that the promise itself, that all the families of the earth should be blessed in the Messiah, could not otherwise be accomplished.

Fourthly, That the resurrection of Christ was the great proof of his being the Son of God, and confirms what was written in the second Psalm (thus ancient was the order in which the Psalms are now placed), Thou art my Son, this day have I begotten thee. That the resurrection of Christ from the dead was designed to evidence and evince this is plain from that of the apostle (Rom. i. 4): He was declared to be the Son of God with power, by the resurrection from the dead. When he was first raised up out of obscurity, God declared concerning him by a voice from heaven, This is my beloved Son (Matt. iii. 17), which has a plain reference to that in the second Psalm, Thou art my Son. Abundance of truth there is couched in those words: that this Jesus was begotten of the Father before all worlds--was the brightness of his glory and the express image of his person, as the son is of the father's--that he was the logos, the eternal thought of the eternal mind,--that he was conceived by the power of the Holy Ghost in the womb of the virgin; for upon this account, also, that holy thing was called the Son of God (Luke i. 35), that he was God's agent in creating and governing the world, and in redeeming it and reconciling it to himself, and faithful as a son in his own house, and as such was heir of all things. Now all this, which was declared at Christ's baptism and again at his transfiguration, was undeniably proved by his resurrection. The decree which was so long before declared was then confirmed; and the reason why it was impossible he should be held by the bands of death was because he was the Son of God, and consequently had life in himself, which he could not lay down but with a design to resume it. When his eternal generation is spoken of, it is not improper to say, This day have I begotten thee; for from everlasting to everlasting is with God as it were one and the same eternal day. Yet it may also be accommodated to his resurrection, in a subordinate sense, "This day have I made it to appear that I have begotten thee, and this day have I begotten all that are given to thee;" for it is said (1 Pet. i. 3) that the God and Father of our Lord Jesus Christ, as our God and Father, hath begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead.

Fifthly, That his being raised the third day, so as not to see corruption, and to a heavenly life, so as no more to return to corruption, that is, to the state of the dead, as others did who were raised to life, further confirms his being the Messiah promised.

a. He rose to die no more; so it is expressed, Rom. vi. 9: As concerning that he raised him up from the dead, now no more to return to corruption, that is, to the grave, which is called corruption, Job xvii. 14. Lazarus came out of the grave with his grave-clothes on, because he was to use them again; but Christ, having no more occasion for them, left them behind. Now this was the fulfilling of that scripture (Isa. lv. 3), I will give you the sure mercies of David; ta hosia Dabid ta pista--the holy things of David, the faithful things; for in the promise made to David, and in him to Christ, great stress is laid upon the faithfulness of God (Ps. lxxxix. 1, 2, 5, 24, 33), and upon the oath God had sworn by his holiness, Ps. lxxxix. 35. Now this makes them sure mercies indeed that he who is entrusted with the dispensing of them has risen to die no more; so that he ever lives to see his own will executed, and the blessings he hath purchased for us given out to us. As, if Christ had died and had not risen again, so if he had risen to die again, we had come short of the sure mercies, or at least could not have been sure of them.

b. He rose so soon after he was dead that his body did not see corruption; for it is not till the third day that the body begins to change. Now this was promised to David; it was one of the sure mercies of David, for it was said to him in Ps. xvi. 10, Neither wilt thou suffer thy Holy One to see corruption, v. 35. God had promised to David that he would raise up the Messiah of his seed, who should therefore be a man, but should not, like other men, see corruption. This promise could not have its accomplishment in David, but looked forward to Christ.

(a.) It could not be accomplished in David himself (v. 36), for David, after he had served his own generation, by the will of God, who raised him up to be what he was, fell asleep, and was laid to his fathers, and saw corruption. Here we have a short account of the life, death, and burial, of the patriarch David, and his continuance under the power of death. [a.] His life: He served his own generation, by the will of God, before he slept the sleep of death. David was a useful good man; he did good in the world by the will of God. He made God's precepts his rule; he served his own generation so as therein to serve God; he so served and pleased men (as whatever the king did pleased the people, 2 Sam. iii. 36), as still to keep himself the faithful servant of God. See Gal. i. 10. He served the good of men, but did not serve the will of men. Or, by the will of God's providence so ordering it, qualifying him for, and calling him to, a public station, he served his own generation; for every creature is that to us which God makes it to be. David was a great blessing to the age wherein he lived; he was the servant of his generation: many are the curse, and plague, and burden of their generation. Even those that are in a lower and narrower sphere must look upon it that they live to serve their generation; and those that will do good in the world must make themselves servants of all, 1 Cor. ix. 19. We were not born for ourselves, but are members of communities, to which we must study to be serviceable. Yet here is the difference between David and Christ, that David was to serve only his own generation, that generation in which he lived, and therefore when he had done what he had to do, and written what he had to write, he died, and continued in the grave; but Christ (not by his writings or words upon record only as David, but by his personal agency) was to serve all generations, must ever live to reign over the house of Jacob, not as David, for forty years, but for all ages, as long as the sun and moon endure, Ps. lxxxix. 29, 36, 37. His throne must be as the days of heaven, and all generations must be blessed in him, Ps. lxxii. 17. [b.] His death: He fell asleep. Death is a sleep, a quiet rest, to those who, while they lived, laboured in the service of God and their generation. Observe, He did not fall asleep till he had served his generation, till he had done the work for which God raised him up. God's servants have their work assigned them; and, when they have accomplished as a hireling their day, then, and not till then, they are called to rest. God's witnesses never die till they have finished their testimony; and then the sleep, the death, of the labouring man will be sweet. David was not permitted to build the temple, and therefore when he had made preparation for it, which was the service he was designed to, he fell asleep, and left the work to Solomon. [c.] His burial: He was laid to his fathers. Though he was buried in the city of David (1 Kings ii. 10), and not in the sepulchre of Jesse his father in Bethlehem, yet he might be said to be laid to his fathers; for the grave, in general, is the habitation of our fathers, of those that are gone before us, Ps. xlix. 19. [d.] His continuance in the grave: He saw corruption. We are sure he did not rise again; this Peter insists upon when he freely speaks of the patriarch David (ch. ii. 29): He is both dead and buried, and his sepulchre is with us unto this day. He saw corruption, and therefore that promise could not have its accomplishment in him. But,

(b.) It was accomplished in the Lord Jesus (v. 37): He whom God raised again saw no corruption; for it was in him that the sure mercies were to be reserved for us. He rose the third day, and therefore did not see corruption then; and he rose to die no more, and therefore never did. Of him therefore the promise must be understood, and no other.

c. Having given them this account of the Lord Jesus, he comes to make application of it.

(a.) In the midst of his discourse, to engage their attention, he had told his hearers that they were concerned in all this (v. 26): "To you is the word of this salvation sent, to you first. If you by your unbelief make it a word of rejection to you, you may thank yourselves; but it is sent to you for a word of salvation; if it be not so, it is your own fault." Let them not peevishly argue that because it was sent to the Gentiles, who had no communion with them, therefore it was not sent to them; for to them it was sent in the first place. "To you men this is sent, and not to the angels that sinned. To you living men, and not to the congregation of the dead and damned, whose day of grace is over." He therefore speaks to them with tenderness and respect: You are men and brethren; and so we are to look upon all those that stand fair with us for the great salvation as having the word of salvation sent to them. Those to whom he does by warrant from heaven here bring the word of salvation are, [a.] The native Jews, Hebrews of the Hebrews, as Paul himself was: "Children of the stock of Abraham, though a degenerate race, yet to you is this word of salvation sent; nay, it is therefore sent to you, to save you from your sins." It is an advantage to be of a good stock; for, though salvation does not always follow the children of godly parents, yet the word of salvation does: Abraham will command his children and his house-hold after him. [b.] The proselytes, the Gentiles by birth, that were in some degree brought over to the Jews' religion: "Whosoever among you that feareth God. You that have a sense of natural religion, and have subjected yourselves to the laws of that, and taken hold of the comforts of that, to you is the word of this salvation sent; you need the further discoveries and directions of revealed religion, are prepared for them, and will bid them welcome, and therefore shall certainly be welcome to take the benefit of them."

(b.) In the close of his discourse he applies what he had said concerning Christ to his hearers. He had told them a long story concerning this Jesus; now they would be ready to ask, What is all this to us? And he tells them plainly what it is to them.

[a.] It will be their unspeakable advantage if they embrace Jesus Christ, and believe this word of salvation. It will relieve them where their greatest danger lies; and that is from the guilt of their sins: "Be it known unto you therefore, men and brethren--we are warranted to proclaim it to you, and you are called to take notice of it." He did not stand up to preach before them, but to preach to them, and not without hopes of prevailing with them; for they are men, reasonable creatures, and capable of being argued with; they are brethren, spoken to, and dealt with, by men like themselves; not only of the same nature, but of the same nation. It is proper for the preachers of the gospel to call their hearers brethren, as speaking familiarly to them, and with an affectionate concern for their welfare, and as being equally interested with them in the gospel they preach. Let all that hear the gospel of Christ know these two things--1st, That it is an act of indemnity granted by the King of kings to the children of men, who stand attainted at his bar of treason against his crown and dignity; and it is for and in consideration of the mediation of Christ between God and man that this act of grace is passed and proclaimed (v. 38): "Through this man, who died and rose again, is preached unto you the forgiveness of sins. We have to tell you, in God's name, that your sins, though many and great, may be forgiven, and how it is come about that they may be so, without any injury to God's honour, and how you may obtain the forgiveness of your sins. We are to preach repentance for the remission of sins, and divine grace giving both repentance and remission of sins. The remission of sins is through this man. By his merit it was purchased, in his name it is offered, and by his authority it is bestowed; and therefore you are concerned to be acquainted with him, and interested in him. We preach to you the forgiveness of sins. That is the salvation we bring you, the word of God; and therefore you ought to bid us welcome and look upon us as your friends, and messengers of good tidings." 2ndly, That it does that for us which the law of Moses could not do. The Jews were jealous for the law, and because it prescribed expiatory and pacificatory sacrifices, and a great variety of purifications, fancied they might be justified by it before God. "No," saith Paul, "be it known to you that it is by Christ only that those who believe in him, and none else, are justified from all things, from all the guilt and stain of sin, from which you could not be justified by the law of Moses" (v. 39); therefore they ought to entertain and embrace the gospel, and not to adhere to the law in opposition to it, because the gospel is perfective, not destructive, of the law. Note, 1. The great concern of sinners it to be justified, to be acquitted from guilt and accepted as righteous in God's sight. 2. Those who are truly justified are acquitted from all their guilt; for if any be left charged upon the sinner he is undone. 3. It was impossible for a sinner to be justified by the law of Moses. Not by his moral law, for we have all broken it, and are transgressing it daily, so that instead of justifying us it condemns us. Not by his remedial law, for it was not possible that the blood of bulls and goats should take away sin, should satisfy God's offended justice, or pacify the sinner's wounded conscience. It was but a ritual and typical institution. See Heb. ix. 9; x. 1, 4. 4. By Jesus Christ we obtain a complete justification; for by him a complete atonement was made for sin. We are justified, not only by him as our Judge, but by him as our righteousness, the Lord our righteousness. 5. All that believe in Christ, that rely upon him and give up themselves to be ruled by him, are justified by him, and none but they. 6. What the law could not do for us, in that it was weak, that the gospel of Christ does; and therefore it was folly, out of a jealousy for the law of Moses and the honour of that institution, to conceive a jealousy of the gospel of Christ and the designs of that more perfect institution.

[b.] It is at their utmost peril if they reject the gospel of Christ, and turn their backs upon the offer now made them (v. 40, 41): Beware therefore; you have a fair invitation given you, look to yourselves, lest you either neglect or oppose it." Note, Those to whom the gospel is preached must see themselves upon their trial and good behaviour, and are concerned to beware lest they be found refusers of the grace offered. "Beware lest you not only come short of the blessings and benefits spoken of in the prophets as coming upon those that believe, but fall under the doom spoken of in the prophets as coming upon those that persist in unbelief: lest that come upon you which is spoken of." Note, The threatenings are warnings ; what we are told will come upon impenitent sinners is designed to awaken us to beware lest it should come upon us. Now the prophecy referred to we have Hab. i. 5, where the destruction of the Jewish nation by the Chaldeans is foretold as an incredible unparalleled destruction; and this is here applied to the destruction that was coming upon that nation by the Romans, for their rejecting the gospel of Christ. The apostle follows the Septuagint translation, which reads, Behold, you despisers (for, behold, you among the heathen); because it made the text more apposite to his purpose. 1st, "Take heed lest the guilt come upon you which was spoken of in the prophets--the guilt of despising the gospel and the tenders of it, and despising the Gentiles that were advanced to partake of it. Beware lest it be said to you, Behold, you despisers." Note, It is the ruin of many that they despise religion, they look upon it as a thing below them, and are not willing to stoop to it. 2ndly, "Take heed lest the judgment come upon you which was spoken of in the prophets: that you shall wonder and perish, that is, wonderfully perish; your perdition shall be amazing to yourselves and all about you." Those that will not wonder and be saved shall wonder and perish. Those that enjoyed the privileges of the church, and flattered themselves with a conceit that these would save them, will wonder when they find their ,,am presumption overruled and that their privileges do but make their condemnation the more intolerable. Let the unbelieving Jews expect that God will work a work in their days which you shall in no wise believe, though a man declare it unto you. This may be understood as a prediction, either, 1. Of their sin, that they should be incredulous, that that great work of God, the redemption of the world by Christ, though it should be in the most solemn manner declared unto them, yet they would in no wise believe it, Isa. liii. 1, Who hath believed our report? Though it was of God's working, to whom nothing is impossible, and of his declaring, who cannot lie, yet they would not give credit to it. Those that had the honour and advantage to have this work wrought in their days had not the grace to believe it. Or, 2. Of their destruction. The dissolving of the Jewish polity, the taking of the kingdom of God from them and giving it to the Gentiles, the destruction of their holy house and city, and the dispersion of their people, was a work which one would not have believed should have ever been done, considering how much they had been the favourites of Heaven. The calamities that were brought upon them were such as were never before brought upon any people, Matt. xxiv. 21. It was said of their destruction by the Chaldeans, and it was true of their last destruction, All the inhabitants of the world would not have believed that the enemy would have entered into the gates of Jerusalem as they did, Lam. iv. 12. Thus is there a strange punishment to the workers of iniquity, especially to the despisers of Christ, Job xxxi. 3.
Adam Clarke: Commentary on the Bible - 1831
13:14: They came to Antioch in Pisidia - This place is mentioned thus to distinguish it from Antioch in Syria, with which it had nothing in common but the name. There were several cities and towns in various districts of these countries called Antioch: some have reckoned up not less than twelve. Pisidia, in which this was situated, was a province of Asia Minor, near to Pamphylia, having Phrygia on the north, and Pamphylia on the south. The position of all these places may be seen on the map.
Into the synagogue on the Sabbath day - Though Paul was now on a special mission to the Gentiles, yet he availed himself of every opportunity, in every place, of making the first offer of salvation to the Jews.
Albert Barnes: Notes on the Bible - 1834
13:14: They came to Antioch in Pisidia - Pisidia was a province of Asia Minor, and was situated north of Pamphylia. Antioch was not in Pisidia, but within the limits of Phrygia; but it belonged to Pisadia, and was called Antioch of Pisidia to distinguish it from Antioch in Syria - Pliny, Nat. Hist., 5, 27; Strabo, 12, p. 577 (Kuinoel; Robinson's Calmet). The city was built by Seleucus, the founder of the Antioch in Syria, and was called after the name of his father, Antiochus. He is said to have built 16 cities of that name ("Life and Epistles of Paul," vol. 1, p. 122).
Went into the synagogue - Though Paul and Barnabas were on a special mission to the Gentiles, yet they availed themselves of every opportunity to offer the gospel to the Jews first.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:14: am 4050, ad 46
Antioch: Act 14:19, Act 14:21-24
went: Act 13:5, Act 16:13, Act 17:2, Act 18:4, Act 19:8
Geneva 1599
13:14 But when they departed from Perga, they came to Antioch in (g) Pisidia, and went into the synagogue on the sabbath day, and sat down.
(g) This distinguishes between it, and Antioch which was in Syria.
John Gill
13:14 But when they departed from Perga,.... Where they seemed not to make any long stay; nor is there any account of what they did there; though it is certain here was a church of Christ in after times, and very likely planted by the apostles; for after this Paul and Barnabas preached the word in this place, Acts 14:25 and no doubt with success. In the third century there were martyrs of this church at Perga, which suffered under the Emperor Decius; and in the, fourth century, we read of a famous church in this place, over which Jovinian was bishop or pastor; and in the "fifth" century there was a church here, whose bishop is mentioned in the catalogue of bishops who assisted in the first council at Ephesus; and, in the same century, the church of this place was the metropolitan church of Pamphilia; and, in the "sixth" century, one Epiphanius was bishop of Perga; and, in the "seventh" century, it is spoken of as the metropolitan of Pamphilia; and, in the "eighth" century, we read of Sisinnius as bishop of it (i); so far down can we trace Christianity in this city.
They came to Antioch in Pisidia; so called to distinguish it from Antioch of Syria, from whence they were sent, Acts 13:1 and so this place is called Antioch of Pisidia by Ptolomy (k); and also from another Antioch in Mygdania, before called Nisibis, as Pliny (l) observes, and which is the Antioch in the Apocrypha:
"Afterward departed he in all haste, and returned unto Antiochia, where he found Philip to be master of the city: so he fought against him, and took the city by force.'' (1 Maccabees 6:63)
"Heard that Philip, who was left over the affairs in Antioch, was desperately bent, confounded, intreated the Jews, submitted himself, and sware to all equal conditions, agreed with them, and offered sacrifice, honoured the temple, and dealt kindly with the place,'' (2 Maccabees 13:23)
concerning which Josephus (m) has these words; Nisibis is the name of the country, and in it formerly the Macedonians built Antioch, which they called Mygdonia. Pisidia was a province of Asia; it had Pamphilia on the north, Lycaonia on the east, and Phrygia Pacatiana on the west; and it is mentioned together with Phrygia, Lycaonia, and Pamphilia by Pliny (n): and this Antioch in it, is, by the same writer, called Caesarea (o): his words are, the Pisidians have their seat upon the top (of the valley) formerly called Solymi, whose colony is Caesarea, the same with Antioch. This is the Antioch to which Paul and Barnabas came, when they went from Perga, where were many Jews, and who had a synagogue in it: we read before, in Acts 2:9 of devout Jews that came to Jerusalem, whose native places were Asia, Phrygia, and Pamphilia, to which Pisidia was near: wherefore it follows, and
went into the synagogue on the sabbath day; for though the ceremonial law was abrogated by the death of Christ, it still was observed by the Jews, who had their synagogues open on that day for religious service; wherefore Paul and Barnabas took the opportunity of going in when they were assembled together, in order to preach Christ to them, not having a convenient time on other days:
and sat down: on one of the seats in the synagogue; either as hearers of the law and prophets, which were read every sabbath day in the synagogues; or else to teach the word, expound the Scriptures, and preach the Gospel of Christ, it being usual to sit when this was done; See Gill on Mt 5:1 and both were true, for they heard a part of the law and prophets read, according to the custom of the Jews; see the following verse, and Acts 15:21 and they also gave a word of exhortation to the people.
(i) Magdeburg. Hist. Eccles. cent. 3. c. 2. p. 2. cent. 4. c. 2. p. 3. cent. 5. c. 2. p. 3, 418. cent. 6. c. 2. p. 3. cent. 7. p. 3, 112, cent. 8. c. 2. p. 4. (k) L. 5. c. 4. (l) Nat. Hist. l. 6. c. 13. (m) Antiqu. l. 20. c. 3. sect. 3. (n) Antiqu. l. 5. c. 32. & l. 6. c. 34. & Solin Polyhistor. c. 53. & 57. (o) Plin. ib. l. 5. c. 27.
John Wesley
13:14 Antioch in Pisidia - Different from the Antioch mentioned Acts 13:1.
Robert Jamieson, A. R. Fausset and David Brown
13:14 departed from Perga--apparently without making any stay or doing any work: compare the different language of Acts 14:25, and see immediately below.
came to Antioch in Pisidia--usually so called, to distinguish it from Antioch in Syria, from which they had started, though it actually lies in Phrygia, and almost due north from Perga. It was a long journey, and as it lay almost entirely through rugged mountain passes, while "rivers burst out at the base of huge cliffs, or dash down wildly through narrow ravines," it must have been a perilous one. The whole region was, and to this day is, infested by robbers, as ancient history and modern travels abundantly attest; and there can be but little doubt that to this very journey Paul many years after alludes, when he speaks amidst his "journeyings often," of his "perils of rivers" (as the word is), and his "perils of robbers" (2Cor 11:26). If this journey were taken in May--and earlier than that the passes would have been blocked up with snow--it would account for their not staying at Perga, whose hot streets are then deserted; "men, women, and children, flocks, herds, camels, and asses, all ascending at the beginning of the hot season from the plains to the cool basin-like hollows on the mountains, moving in the same direction with our missionaries" [HOWSON].
13:1513:15: Եւ յետ ընթեռնլոյ զօրէնսն եւ զմարգարէս, առաքեցի՛ն առ նոսա ժողովրդապետքն՝ եւ ասեն. Ա՛րք եղբարք՝ եթէ իցեն ՚ի ձեզ բանք մխիթարութեան առ ժողովո՛ւրդդ՝ խօսեցարո՛ւք[2429]։[2429] Ոմանք. Ընդեռնելոյ զօրէնս... առ ժողովուրդն խօսեցա՛՛։
15. Եւ Օրէնքի ու մարգարէների ընթերցումից յետոյ, ժողովարանի պետերը նրանց մօտ մէկին ուղարկեցին ու ասացին. «Եղբայրնե՛ր, եթէ ունէք մխիթարանքի խօսքեր ժողովրդին, խօսեցէ՛ք»:
15 Ու օրէնքին եւ մարգարէներուն կարդացուելէն յետոյ՝ ժողովրդապետները մարդ ղրկեցին իրենց ու ըսին. «Մարդի՛կ եղբայրներ, եթէ դուք ժողովուրդին խօսելու յորդորական խօսք մը ունիք՝ խօսեցէք»։
Եւ յետ ընթեռնլոյ զօրէնսն եւ զմարգարէս, առաքեցին առ նոսա ժողովրդապետքն եւ ասեն. Արք եղբարք, եթէ իցեն ի ձեզ բանք մխիթարութեան առ ժողովուրդդ, խօսեցարուք:

13:15: Եւ յետ ընթեռնլոյ զօրէնսն եւ զմարգարէս, առաքեցի՛ն առ նոսա ժողովրդապետքն՝ եւ ասեն. Ա՛րք եղբարք՝ եթէ իցեն ՚ի ձեզ բանք մխիթարութեան առ ժողովո՛ւրդդ՝ խօսեցարո՛ւք[2429]։
[2429] Ոմանք. Ընդեռնելոյ զօրէնս... առ ժողովուրդն խօսեցա՛՛։
15. Եւ Օրէնքի ու մարգարէների ընթերցումից յետոյ, ժողովարանի պետերը նրանց մօտ մէկին ուղարկեցին ու ասացին. «Եղբայրնե՛ր, եթէ ունէք մխիթարանքի խօսքեր ժողովրդին, խօսեցէ՛ք»:
15 Ու օրէնքին եւ մարգարէներուն կարդացուելէն յետոյ՝ ժողովրդապետները մարդ ղրկեցին իրենց ու ըսին. «Մարդի՛կ եղբայրներ, եթէ դուք ժողովուրդին խօսելու յորդորական խօսք մը ունիք՝ խօսեցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
13:1515: После чтения закона и пророков, начальники синагоги послали сказать им: мужи братия! если у вас есть слово наставления к народу, говорите.
13:15  μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες, ἄνδρες ἀδελφοί, εἴ τίς ἐστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε.
13:15. μετὰ (With) δὲ (moreover) τὴν (to-the-one) ἀνάγνωσιν (to-an-acquainting-up) τοῦ (of-the-one) νόμου (of-a-parcelee) καὶ (and) τῶν (of-the-ones) προφητῶν (of-declarers-before) ἀπέστειλαν (they-set-off,"οἱ (the-ones) ἀρχισυνάγωγοι (leading-together-firsters,"πρὸς (toward) αὐτοὺς (to-them) λέγοντες ( forthing ,"Ἄνδρες (Men) ἀδελφοί , ( Brethrened ,"εἴ (if) τις (a-one) ἔστιν (it-be) ἐν (in) ὑμῖν (unto-ye) λόγος (a-forthee) παρακλήσεως (of-a-calling-beside) πρὸς (toward) τὸν (to-the-one) λαόν, (to-a-people,"λέγετε. (ye-should-forth)
13:15. post lectionem autem legis et prophetarum miserunt principes synagogae ad eos dicentes viri fratres si quis est in vobis sermo exhortationis ad plebem diciteAnd after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Ye men, brethren, if you have any word of exhortation to make to the people, speak.
15. And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on.
13:15. Then, after the reading from the Law and the Prophets, the leaders of the synagogue sent to them, saying: “Noble brothers, if there is in you any word of exhortation to the people, speak.”
13:15. And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, [Ye] men [and] brethren, if ye have any word of exhortation for the people, say on.
And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, [Ye] men [and] brethren, if ye have any word of exhortation for the people, say on:

15: После чтения закона и пророков, начальники синагоги послали сказать им: мужи братия! если у вас есть слово наставления к народу, говорите.
13:15  μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες, ἄνδρες ἀδελφοί, εἴ τίς ἐστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε.
13:15. post lectionem autem legis et prophetarum miserunt principes synagogae ad eos dicentes viri fratres si quis est in vobis sermo exhortationis ad plebem dicite
And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Ye men, brethren, if you have any word of exhortation to make to the people, speak.
13:15. Then, after the reading from the Law and the Prophets, the leaders of the synagogue sent to them, saying: “Noble brothers, if there is in you any word of exhortation to the people, speak.”
13:15. And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, [Ye] men [and] brethren, if ye have any word of exhortation for the people, say on.
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
15: "После чтения закона и пророков", т. е. чтения положенных на эту субботу отделений из Пятикнижия Моисеева и книг пророческих.

"Начальники синагоги..." Собственно, начальник синагоги был один (архисинагог, Лк VIII:41; XIII:14; Мф IX:18: и др. ). Вероятно, здесь начальниками названы и старцы, состоявшие членами совета при архисинагоге.

"Послали сказать им..." Вероятно, уже ранее этого посещения синагоги Павел и Варнава стали известны, как мужи учительные, искусные в разумении и истолковании Писания, почему им и предлагается слово.
Adam Clarke: Commentary on the Bible - 1831
13:15: After the reading of the law and the prophets - A certain portion of the law and another of the prophets, was read every Sabbath; and the law was so divided as to be read over once every year. In the notes at the conclusion of Deuteronomy, I have considered this subject at large, and given a complete table of the Parashoth, sections of the law, and Haphtaroth, sections of the prophets, which are read every Sabbath in the year in the Jewish synagogues. To have an exact view of every part of the Jewish ecclesiastical economy, the reader will do well to consult the above mentioned table, and those which follow it: they have been drawn up with great care, attention, and indescribable labor.
It has been a question, in what language were the law and prophets read in a synagogue of Pisidia, for in that district Strabo informs us that four languages were spoken, viz. the Pisidian, the Solyman, the Greek, and the Lydian. Dr. Lightfoot conjectures, with great probability, that the Scriptures were read in the original Hebrew; and that an interpreter tendered the reading to the people in their mother tongue. There is no doubt that the Jews and proselytes understood the Greek tongue well; and they certainly had the Septuagint version among them.
The rulers of the synagogue - These were the persons whose business it was to read the appointed sections, and to take care of the synagogue and its concerns; and to see that all was done decently and in order.
Sent unto them - Seeing them to be Jews, they wished them to give some suitable address to the people, i.e. to the Jews who were then engaged in Divine worship; for the whole of the following discourse, which greatly resembles that of St. Stephen,53, is directed to the Jews alone; and this was probably spoken either in Hebrew or Greek.
Ye men and brethren - Ανδρες αδελφοι, Men brethren, a Hebraism for, "Ye men who are our brethren," i.e. Jews, as we ourselves are; but ανδρες is often an expletive, as we have already seen. See the note on Act 7:2.
If ye have any word of exhortation - Ει εϚι λογος εν ὑμιν παρακλησεως· If ye have any subject of consolation, any word of comfort to us, who are sojourners in this strange land, speak it. The Consolation of Israel was an epithet of the Messiah among the Jews; and it is probable that it was in reference to him that the rulers of the synagogue spoke. That παρακλησις is to be understood here as meaning consolation, and this in reference to the Messiah, the whole of the following discourse will prove to the attentive reader; in which Paul shows the care and protection of God towards his people Israel, and the abundant provision he had made for their salvation by Jesus Christ. They wished for consolation, and he declared unto them glad tidings, and many felt the power and comfort of the doctrine of the cross.
Albert Barnes: Notes on the Bible - 1834
13:15: And after the reading of the law and the prophets - See notes on Luk 4:16.
The rulers of the synagogue - Those were persons who had the general charge of the synagogue and its service, to keep everything in order, and to direct the affairs of public worship. They designated the individuals who were to read the Law; and called on those whom they pleased to address the people, and had the power also of inflicting punishment, and of excommunicating, etc. (Schleusner), Mar 5:22, Mar 5:35-36, Mar 5:38; Luk 8:49; Luk 13:14; Act 18:8, Act 18:17. Seeing that Paul and Barnabas were Jews, though strangers, they sent to them, supposing it probable that they would wish to address their brethren.
Men and brethren - An affectionate manner of commencing a discourse, recognizing them as their own countrymen, and as originally of the same religion.
Say on - Greek: "speak!"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:15: the reading: Act 13:27, Act 15:21; Luk 4:16-18
the rulers: Act 18:8, Act 18:17; Mar 5:22
Ye men: Act 1:16, Act 2:29, Act 2:37, Act 7:2, Act 15:7, Act 22:1
if: Act 2:4, Act 20:2; Rom 12:8; Co1 14:3; Heb 13:22
Geneva 1599
13:15 (7) And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, [Ye] men [and] brethren, if ye (h) have any word of exhortation for the people, say on.
(7) In the Synagogue of the Jews (according to the pattern of which Christian congregations were instituted) the Scriptures were read first, then those who were learned were licensed by the rulers of the Synagogue to speak and expound.
(h) Literally, "If there is any word in you": this is a kind of speech taken from the Hebrews, by which is meant that the gifts of God's grace are in us, as it were in treasure houses, and that they are not ours, but God's. In the same way David says, "Thou hast put a new song in my mouth"; (Ps 40:3).
John Gill
13:15 And after the reading of the law and the prophets,.... Which was done every sabbath day, Acts 15:21 The five books of Moses, which are meant by the law, were divided into sections: Genesis was divided into twelve, Exodus into eleven, Leviticus into ten, Numbers into ten, and Deuteronomy into ten, which in all make fifty three sections: and so by reading one on each sabbath, and two on one day, they read through the whole law in the course of a year, and which they finished at the close of the feast of tabernacles; and that day was called "the rejoicing of the law"; it was a day of rejoicing, that the law was read through. Some make fifty four sections, and then two of them must be read together, on two sabbath days, to finish the whole in the year. In some synagogues the section was divided into three parts, and so they finished the law in three years; but this custom was less common (p). The custom of reading the law, the Jews say, was one hundred and seventy years before the time of Jesus Christ; though some say the division of the law, into sections, was made by Ezra; and others refer it to Moses himself: it is certain it obtained in the times of Christ and his apostles, as did also the reading of the prophets, and which was introduced in this way, and upon this account. When Antiochus Epiphanes burnt the book of the law, and forbad the reading of it, the Jews in the room of it selected some passages out of the prophets, which they thought came nearest in words and sense to the sections of the law, and read them in their stead; and when the law was restored again, they still continued the reading of the prophetic sections; and the section for the day was called "the dismission", because usually the people were dismissed upon it, unless anyone stood up, and preached or expounded the word of God unto the people: hence the following message and address to the apostles,
the rulers of the synagogue sent unto them; that is, those who were the principal men in the synagogue, the ruler of it, together with the elders; for there was but one ruler in a synagogue; See Gill on Mt 9:18 though there were more elders; and so the Syriac version here renders it, "the elders of the synagogue"; but it may be asked, why should they send to the apostles? how did they know that they were teachers, being strangers? this they might conclude from their outward appearance, their gravity and solidity; for as for habit or dress there was no distinction; or from their sitting down when they came into the synagogue, which was the custom of teachers; or they might have had some knowledge of them, and conversation with them, before they came into the synagogue; for it cannot be reasonably thought that they admitted anyone, whether they knew him or not, to teach in their synagogues:
saying, ye men and brethren: which was the common style of the Jews, they used in addresses, and especially to their own countrymen, as they might perceive Paul and Barnabas were; see Acts 2:29.
if ye have any word of exhortation for the people, say on; the sense is, if they were prepared to preach, or had anything upon their minds to say to the people; or if they had, as it is in the original text, "any word of exhortation or comfort" in them, as they had indeed a rich treasure in their earthen vessels, they had leave and liberty to speak it to the people. "A word of exhortation" designs any doctrine that might be for instruction and comfort, and this was agreeably to the practice of the Jews. For it is said (q).
"on the sabbath day, , "they preach a sermon", or expound to housekeepers (or masters of families), who are employed in business all the days of the week; and in the midst of the sermon they teach them the traditions, concerning what is forbidden, and what is lawful; and it is better for them to hear than to read in the Hagiographa;''
which books they did not read publicly, as is said in the same place, only the law and the prophets; with the latter of which they dismissed the people, unless a sermon was preached; and which, when done, was chiefly for the sake of the common people, men and women: and it is said (r), that
"the women, and the people of the earth (or the common people), come to hear the sermon, and the preachers ought to draw out their hearts;''
speak out their whole mind, and deliver all they know that may be instructive and profitable.
(p) Maimon. Hilchot Tephilla, c. 13. sect. 1. Benjamin Itinerar. p. 114, 115. (q) Gloss. in T. Bab. Sabbat, fol. 115. 1. (r) Ib. fol. 30. 2.
John Wesley
13:15 And after the reading of the law and the prophets, the chief of the synagogue sent to them - The law was read over once every year, a portion of it every Sabbath: to which was added a lesson taken out of the prophets. After this was over, any one might speak to the people, on any subject he thought convenient. Yet it was a circumstance of decency which Paul and Barnabas would hardly omit, to acquaint the rulers with their desire of doing it: probably by some message before the service began.
Robert Jamieson, A. R. Fausset and David Brown
13:15 Then Paul stood up, and beckoning with his hand--as was his manner on such occasions (Acts 21:40; and see Acts 26:1).
Men of Israel, and ye that fear God--by the latter expression meaning religious proselytes, who united with the Jews in all acts of ordinary worship.
and exalted the people when they dwelt as strangers in Egypt--by marvellous interpositions for them in their deepest depression.
13:1613:16: Յո՛տն եկաց Պաւղոս՝ շարժեաց զձեռն իւր, եւ ասէ. Ա՛րք Իսրայէլացիք՝ եւ ոյք երկնչիք յԱստուծոյ, լուարո՛ւք[2430]։ [2430] Բազումք. Զձեռն, եւ ասէ։
16. Պօղոսը ոտքի կանգնեց, ձեռքը շարժեց ու ասաց. «Ո՛վ իսրայէլացիներ, եւ դո՛ւք, որ Աստծուց երկնչում էք, լսեցէ՛ք.
16 Այն ատեն Պօղոս ոտքի կայնելով՝ ձեռքը շարժեց ու ըսաւ. «Ո՛վ Իսրայելացի մարդիկ եւ դուք որ Աստուծմէ կը վախնաք, մտի՛կ ըրէք։
Յոտն եկաց Պաւղոս շարժեաց զձեռն իւր եւ ասէ. Արք Իսրայելացիք եւ ոյք երկնչիք յԱստուծոյ, լուարուք:

13:16: Յո՛տն եկաց Պաւղոս՝ շարժեաց զձեռն իւր, եւ ասէ. Ա՛րք Իսրայէլացիք՝ եւ ոյք երկնչիք յԱստուծոյ, լուարո՛ւք[2430]։
[2430] Բազումք. Զձեռն, եւ ասէ։
16. Պօղոսը ոտքի կանգնեց, ձեռքը շարժեց ու ասաց. «Ո՛վ իսրայէլացիներ, եւ դո՛ւք, որ Աստծուց երկնչում էք, լսեցէ՛ք.
16 Այն ատեն Պօղոս ոտքի կայնելով՝ ձեռքը շարժեց ու ըսաւ. «Ո՛վ Իսրայելացի մարդիկ եւ դուք որ Աստուծմէ կը վախնաք, մտի՛կ ըրէք։
zohrab-1805▾ eastern-1994▾ western am▾
13:1616: Павел, встав и дав знак рукою, сказал: мужи Израильтяне и боящиеся Бога! послушайте.
13:16  ἀναστὰς δὲ παῦλος καὶ κατασείσας τῇ χειρὶ εἶπεν· ἄνδρες ἰσραηλῖται καὶ οἱ φοβούμενοι τὸν θεόν, ἀκούσατε.
13:16. ἀναστὰς (Having-had-stood-up) δὲ (moreover,"Παῦλος (a-Paulos,"καὶ (and) κατασείσας (having-shaken-down) τῇ (unto-the-one) χειρὶ (unto-a-hand) εἶπεν (it-had-said,"Ἄνδρες (Men) Ἰσραηλεῖται (Israel-belongers) καὶ (and) οἱ (the-ones) φοβούμενοι ( feareeing-unto ) τὸν (to-the-one) θεόν, (to-a-Deity,"ἀκούσατε. (ye-should-have-heard)
13:16. surgens autem Paulus et manu silentium indicens ait viri israhelitae et qui timetis Deum auditeThen Paul rising up and with his hand bespeaking silence, said: Ye men of Israel and you that fear God, give ear.
16. And Paul stood up, and beckoning with the hand said, Men of Israel, and ye that fear God, hearken.
13:16. Then Paul, rising up and motioning for silence with his hand, said: “Men of Israel and you who fear God, listen closely.
13:16. Then Paul stood up, and beckoning with [his] hand said, Men of Israel, and ye that fear God, give audience.
Then Paul stood up, and beckoning with [his] hand said, Men of Israel, and ye that fear God, give audience:

16: Павел, встав и дав знак рукою, сказал: мужи Израильтяне и боящиеся Бога! послушайте.
13:16  ἀναστὰς δὲ παῦλος καὶ κατασείσας τῇ χειρὶ εἶπεν· ἄνδρες ἰσραηλῖται καὶ οἱ φοβούμενοι τὸν θεόν, ἀκούσατε.
13:16. surgens autem Paulus et manu silentium indicens ait viri israhelitae et qui timetis Deum audite
Then Paul rising up and with his hand bespeaking silence, said: Ye men of Israel and you that fear God, give ear.
13:16. Then Paul, rising up and motioning for silence with his hand, said: “Men of Israel and you who fear God, listen closely.
13:16. Then Paul stood up, and beckoning with [his] hand said, Men of Israel, and ye that fear God, give audience.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
16: "Дав знак рукою...", что он хочет говорить. "Таков был обычай у иудеев" - поясняет Златоуст. Достопримечательно, что теперь "Варнава уступает Павлу, как Иоанн уступает везде Петру" (Феофил. ).

"Сказал..." Речь апостола состоит в кратком, но сильном изображении истории еврейского народа со времен патриархов до Давида с целью (как и у Стефана, гл. VII) указать на бывшие тогда великие благодеяния Божии (Феофил. и Злат. ), а затем отсюда делается прямой переход к истории Господа Иисуса Христа и учению о прощении грехов через Него, с сильным предостережением от неверия в Него.

"Мужи Израильтяне (ср. III:12) и боящиеся Бога..." Первое относится к природным иудеям, второе - к прозелитам врат, почитателям истинного Бога из язычников, принимавшим участие в синагогальных богослужениях, где занимали особо назначенные для них места (ср. ст. 43; XVII:4, 17; XVI:14; XVIII:7).
Adam Clarke: Commentary on the Bible - 1831
13:16: Men of Israel - Ye that are Jews by birth; and ye that fear God - ye that are proselytes to the Jewish religion. In this discourse Paul proves that Jesus Christ is the Messiah, sent from God, not only for the salvation of the Jews, but of the whole human race. And this he does, not with the rhetorician's arts, but in a plain, simple detail of the history of Christ, and the most remarkable transactions of the people of God, which referred to his manifestation in the flesh. Rosenmuller.
Albert Barnes: Notes on the Bible - 1834
13:16: Men of Israel - Jews. The design of this discourse of Paul was to introduce to them the doctrine that Jesus was the Messiah. To do this, he evinced his usual wisdom and address. To have commenced at once on this would have probably excited their prejudice and rage. He therefore pursued a train of argument which showed that he was a firm believer in the Scriptures; that he was acquainted with the history and promises of the Old Testament; and that he was not disposed to call in question the doctrines of their fathers. The passage which had been read had probably given occasion for him to pursue this train of thought. By going over, in a summary way, their history, and recounting the former dealings of God with them, he showed them that he believed the Scriptures; that a promise had been given of a Messiah; and that he had actually come according to the promise.
Ye that fear God - Probably proselytes of the gate, who had not yet been circumcised, but who had renounced idolatry, and were accustomed to worship with them in their synagogues.
Give audience - Hear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:16: beckoning: Act 12:17, Act 19:33, Act 21:40
Men: Act 13:26, Act 2:22, Act 3:12
and ye: Act 13:42, Act 13:43, Act 13:46, Act 10:2, Act 10:35; Kg1 8:40; Psa 67:7, Psa 85:9, Psa 135:20; Luk 1:50, Luk 23:40
give: Act 2:14, Act 22:1, Act 22:22; Deu 32:46, Deu 32:47; Psa 49:1-3, Psa 78:1, Psa 78:2; Mic 3:8, Mic 3:9; Mat 11:15; Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29
Geneva 1599
13:16 (8) Then Paul stood up, and beckoning with [his] hand said, Men of Israel, and ye that fear God, give audience.
(8) God bestowed many wonderful benefits upon his chosen Israel, but especially this, that he promised them the everlasting redeemer.
John Gill
13:16 Then Paul stood up,.... Not so much that he might be heard; or merely out of reverence and respect to the rulers, and the people; but to show that he accepted the invitation; as also in order to take his proper place in the synagogue, and sit down and teach, as was their custom:
and beckoning with his hand; to the people to be silent, and attend to what he had to say:
said, men of Israel; by whom are meant the proper Jews, the natural descendants of Jacob, whose name was Israel; this was accounted a very honourable character, and was a common form of address; see Acts 2:22
and ye that fear God; not as distinguishing some among the Israelites from the rest, as if there were some of them that did not fear God; for by these are meant, not Jews by birth, but proselytes, devout and religious men from among the Gentiles; who were proselyted to the Jewish religion, and attended with them in their synagogues on religious worship; and that there were such in this synagogue, is certain from Acts 13:43 and we find that sometimes the Jews distinguish the proselytes from the Israelites by this very character (s): it is said, Ps 128:1
"blessed is everyone that feareth the Lord, that walketh in his ways; he does not say blessed are the Israelites, blessed are the priests, blessed are the Levites, but blessed is everyone that feareth the Lord; "these are the proselytes, for they fear the Lord"--of what proselyte is it "said blessed?" of the proselyte who is a proselyte of righteousness, and not of the Cuthites, of whom it is written, 4Kings 17:33 but of a proselyte who fears the Lord, and walks in his ways;''
so Ps 22:23 are interpreted by many Jewish writers (t). Now to both these sort of persons, both to the proper Jews, and to the proselytes of righteousness, the apostle addresses himself, and desires they would give audience to what he had to say; which is as follows.
(s) Bemidbar Rabba, sect. 8. fol. 190. 4. (t) Midrash Tillim, Jarchi, & Aben Ezra, in loc.
John Wesley
13:16 Ye that fear God - Whether proselytes or heathens.
13:1713:17: Աստուած ժողովրդեանս այսորիկ Իսրայէլի ընտրեա՛ց զհարսն մեր. եւ զժողովուրդն բարձրացո՛յց ՚ի պանդխտութեան յերկրին Եգիպտացւոց. եւ ՚ի բազուկ բարձր եհա՛ն զնոսա անտի[2431]։ [2431] Ոմանք. ՚Ի պանդխտութենէ երկրին։
17. Իսրայէլի այս ժողովրդի Աստուածը ընտրեց մեր հայրերին եւ Եգիպտացիների երկրում, պանդխտութեան ժամանակ, ժողովրդին բարձրացրեց եւ հզօր բազուկով նրանց այնտեղից հանեց:
17 Այս Իսրայէլ ժողովուրդին Աստուածը մեր հայրերը ընտրեց ու ժողովուրդը բարձրացուց Եգիպտոսի մէջ պանդխտութեան ատենը եւ զօրաւոր բազուկով զանոնք հանեց։
Աստուած ժողովրդեանս այսորիկ Իսրայելի ընտրեաց զհարսն մեր, եւ զժողովուրդն բարձրացոյց ի պանդխտութեան յերկրին Եգիպտացւոց, եւ ի բազուկ բարձր եհան զնոսա անտի:

13:17: Աստուած ժողովրդեանս այսորիկ Իսրայէլի ընտրեա՛ց զհարսն մեր. եւ զժողովուրդն բարձրացո՛յց ՚ի պանդխտութեան յերկրին Եգիպտացւոց. եւ ՚ի բազուկ բարձր եհա՛ն զնոսա անտի[2431]։
[2431] Ոմանք. ՚Ի պանդխտութենէ երկրին։
17. Իսրայէլի այս ժողովրդի Աստուածը ընտրեց մեր հայրերին եւ Եգիպտացիների երկրում, պանդխտութեան ժամանակ, ժողովրդին բարձրացրեց եւ հզօր բազուկով նրանց այնտեղից հանեց:
17 Այս Իսրայէլ ժողովուրդին Աստուածը մեր հայրերը ընտրեց ու ժողովուրդը բարձրացուց Եգիպտոսի մէջ պանդխտութեան ատենը եւ զօրաւոր բազուկով զանոնք հանեց։
zohrab-1805▾ eastern-1994▾ western am▾
13:1717: Бог народа сего избрал отцов наших и возвысил сей народ во время пребывания в земле Египетской, и мышцею вознесенною вывел их из нее,
13:17  ὁ θεὸς τοῦ λαοῦ τούτου ἰσραὴλ ἐξελέξατο τοὺς πατέρας ἡμῶν, καὶ τὸν λαὸν ὕψωσεν ἐν τῇ παροικίᾳ ἐν γῇ αἰγύπτου, καὶ μετὰ βραχίονος ὑψηλοῦ ἐξήγαγεν αὐτοὺς ἐξ αὐτῆς,
13:17. Ὁ (The-one) θεὸς (a-Deity) τοῦ (of-the-one) λαοῦ (of-a-people) τούτου (of-the-one-this) Ἰσραὴλ (of-an-Israel) ἐξελέξατο ( it-forthed-out ) τοὺς (to-the-ones) πατέρας (to-fathers) ἡμῶν, (of-us,"καὶ (and) τὸν (to-the-one) λαὸν (to-a-people) ὕψωσεν (it-en-overed) ἐν (in) τῇ (unto-the-one) παροικίᾳ (unto-a-housing-beside-unto) ἐν (in) γῇ (unto-a-soil) Αἰγύπτου, (of-an-Aiguptos,"καὶ (and) μετὰ ( with ) βραχίονος ( of-more-short ) ὑψηλοῦ ( of-overed-of ) ἐξήγαγεν ( it-had-led-out ) αὐτοὺς ( to-them ) ἐξ ( out ) αὐτῆς , ( of-it ,"
13:17. Deus plebis Israhel elegit patres nostros et plebem exaltavit cum essent incolae in terra Aegypti et in brachio excelso eduxit eos ex eaThe God of the people of Israel chose our fathers and exalted the people when they were sojourners in the land of Egypt: And with an high arm brought them out from thence:
17. The God of this people Israel chose our fathers, and exalted the people when they sojourned in the land of Egypt, and with a high arm led he them forth out of it.
13:17. The God of the people of Israel chose our fathers, and exalted the people, when they were settlers in the land of Egypt. And with an exalted arm, he led them away from there.
13:17. The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it.
The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it:

17: Бог народа сего избрал отцов наших и возвысил сей народ во время пребывания в земле Египетской, и мышцею вознесенною вывел их из нее,
13:17  ὁ θεὸς τοῦ λαοῦ τούτου ἰσραὴλ ἐξελέξατο τοὺς πατέρας ἡμῶν, καὶ τὸν λαὸν ὕψωσεν ἐν τῇ παροικίᾳ ἐν γῇ αἰγύπτου, καὶ μετὰ βραχίονος ὑψηλοῦ ἐξήγαγεν αὐτοὺς ἐξ αὐτῆς,
13:17. Deus plebis Israhel elegit patres nostros et plebem exaltavit cum essent incolae in terra Aegypti et in brachio excelso eduxit eos ex ea
The God of the people of Israel chose our fathers and exalted the people when they were sojourners in the land of Egypt: And with an high arm brought them out from thence:
13:17. The God of the people of Israel chose our fathers, and exalted the people, when they were settlers in the land of Egypt. And with an exalted arm, he led them away from there.
13:17. The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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: "Бог народа сего...", т. е. еврейского. Греческий текст: о qeoV tou laou toutou Israhl... Образ выражения указывает, что речь Павла обращается собственно к прозелитам, но в то же время косвенно и с не меньшею силою она метит и в сердце слушателей евреев, к которым прямее обращается с 26: стиха.

"Отцев наших..." Говоря выше о Боге народа сего, апостол выражением "отцев наших" причисляет и себя к народу еврейскому, показывая, что этот народ один пользовался преимуществом особого избрания Божия, в то время как все остальные народы были предоставлены до времени ходить по путям своим (XIV:16).

"Избрал" - избранием Авраама и заветом с ним и его потомством.

"Возвысил..." - размножением, крепостью и могуществом, коих боялись сами египтяне (Исх 1, 7-10).

"Мышцею вознесенною вывел..." Образное выражение, часто употребляемое в Свящ. Писании при упоминании о выходе евреев из Египта, означает силу Бога Иеговы, как вождя народа Своего, выведенного Им под защитою Его крепкой руки, явившей себя в столь многочисленных знамениях и чудесах Исхода.
Adam Clarke: Commentary on the Bible - 1831
13:17: The God of - our fathers - The apostle begins his discourse with the Egyptian bondage, and their deliverance from it, as points the most remarkable and striking in their history; in which the providence and mighty power of God, exerted so frequently in their behalf, were peculiarly conspicuous.
Exalted the people - Even when they were strangers in the land, and greatly oppressed, God exalted them; made them a terror to their enemies, and multiplied them greatly.
With a high arm - A literal translation of the Hebrew phrase, בזרוע רמה bezeroa ramah, with a lifted-up arm, to protect them and destroy their enemies. The meaning of the phrase is, a manifest display of the Divine power.
Albert Barnes: Notes on the Bible - 1834
13:17: The God of this people - Who has manifested himself as the special friend and protector of this nation. This implied a belief that he had been particularly their God; a favorite doctrine of the Jews, and one that would conciliate their favor toward Paul.
Of Israel - The Jews.
Chose our fathers - Selected the nation to be a chosen and special people to himself, Deu 7:6-7.
And exalted the people - Raised them up from a low and depressed state of bondage, to freedom, and to special privileges as a nation.
When they dwelt as strangers in the land of Egypt - ἐν τῇ παροικίᾳ en tē paroikia. This properly refers to their dwelling there as foreigners. They were always strangers there in a strange land. It was not their home. They never mingled with the people; never became constituent parts of the government; never used their language; never united with their usages and laws. They were a strange, separate, depressed people there; not less so than Africans are strangers and foreigners a depressed and degraded people in this land (America), Gen 36:7; Exo 6:4; Exo 22:21; Exo 23:9; Lev 19:34; Deu 10:19.
And with an high arm - This expression denotes "great power." The arm denotes "strength," as that by which we perform anything. A high arm, an arm lifted up, or stretched out, denotes that "strength exerted to the utmost." The children of Israel are represented as having been delivered with an "outstretched arm," Deu 26:8; Exo 6:6. "With a strong hand," Exo 6:1. Reference is made in these places to the plagues inflicted on Egypt, by which the Israelites were delivered; to their passage through the Red Sea; to their victories over their enemies, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:17: God: -53; Gen 12:1-3, Gen 17:7, Gen 17:8; Deu 4:37, Deu 7:6-8, Deu 9:5, Deu 14:2; Neh 9:7, Neh 9:8; Psa 105:6-12, Psa 105:42, Psa 105:43, Psa 135:4; Isa 41:8, Isa 41:9, Isa 44:1; Jer 33:24-26; Pe1 2:9
and exalted: Act 7:17; Exo 1:7-9; Deu 10:22; Psa 105:23, Psa 105:24
and with: Act 7:36; exo 6:1-14:31, 15:1-21, Exo 18:11; Deu 4:20, Deu 4:34, Deu 7:19; Sa1 4:8; Neh 9:9-12; Psa 77:13-20, Psa 78:12, Psa 78:13, Psa 78:42-53, Psa 105:26-39, Psa 106:7-11; Psa 114:1-8, Psa 135:8-10, Psa 136:10-15; Isa 63:9-14; Jer 32:20, Jer 32:21; Amo 2:10; Mic 6:4, Mic 7:15, Mic 7:16
Geneva 1599
13:17 The God of this people of Israel chose our fathers, and (i) exalted the people when they dwelt as strangers in the land of Egypt, and with an (k) high arm brought he them out of it.
(i) Advanced and brought to honour.
(k) Openly and with strong power, breaking in pieces the enemies of his people.
John Gill
13:17 The God of this people of Israel chose our fathers,.... Abraham, Isaac, and Jacob, and their seed after them, to be a peculiar people to himself; wherefore he is often, as here, styled their God, and whom he distinguished and blessed with many blessings, civil and religious, above all people upon the face of the earth. The apostle seems particularly to address himself to the Gentiles, the inhabitants of Antioch, and the proselytes of righteousness, now in the synagogue, Acts 13:42 and, as it were, with his finger pointed to the native Jews present, the descendants of Abraham, Isaac, and Jacob, a part of the people whose God the Lord was:
and exalted the people when they dwelt as strangers in the land of Egypt as they did for many years, and as the Lord foretold to Abraham they should, Gen 15:13 This refers either to the great honour and dignity Joseph was advanced unto, and to the favours and privileges bestowed on Jacob and his family at the first of their sojourning in that land; or to the great increase of their posterity towards the close of it, even when they were the most oppressed and afflicted.
And with an high arm he brought them out of it out of the land of Egypt, and out of their oppression in it; which was owing to, and was a wonderful display of his mighty power and great strength here expressed by an "high arm" for nothing short of that could have wrought deliverance for them.
John Wesley
13:17 The God - By such a commemoration of God's favours to their fathers, at once their minds were conciliated to the speaker, they were convinced of their duty to God, and invited to believe his promise, and the accomplishment of it. Acts 13:17-22, contain the whole sum of the Old Testament. Of this people - Paul here chiefly addresses himself to those whom he styles, Ye that fear God: he speaks of Israel first; and Acts 13:26, speaks more directly to the Israelites themselves. Chose - And this exalted the people; not any merit or goodness of their own, Ezek 20:5. Our fathers - Abraham and his posterity. Is 1:2.
13:1813:18: Եւ իբրեւ քառասնամեայ ժամանակ կերակրեա՛ց զնոսա յանապատի.
18. Եւ շուրջ քառասուն տարի ժամանակով անապատում նրանց կերակրեց:
18 Քառասուն տարի անապատին մէջ կերակրեց զանոնք։
Եւ իբրեւ քառասնամեայ ժամանակ կերակրեաց զնոսա յանապատի:

13:18: Եւ իբրեւ քառասնամեայ ժամանակ կերակրեա՛ց զնոսա յանապատի.
18. Եւ շուրջ քառասուն տարի ժամանակով անապատում նրանց կերակրեց:
18 Քառասուն տարի անապատին մէջ կերակրեց զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
13:1818: и около сорока лет времени питал их в пустыне.
13:18  καὶ ὡς τεσσερακονταετῆ χρόνον ἐτροποφόρησεν αὐτοὺς ἐν τῇ ἐρήμῳ,
13:18. καί, (And) ὡς (as) τεσσερακονταετῆ (to-forty-yeared) χρόνον (to-an-interim) ἐτροποφόρησεν ( it-turn-beareed-unto ) αὐτοὺς ( to-them ) ἐν ( in ) τῇ ( unto-the-one ) ἐρήμῳ , ( unto-solituded ,"
13:18. et per quadraginta annorum tempus mores eorum sustinuit in desertoAnd for the space of forty years endured their manners in the desert:
18. And for about the time of forty years suffered he their manners in the wilderness.
13:18. And throughout a time of forty years, he endured their behavior in the desert.
13:18. And about the time of forty years suffered he their manners in the wilderness.
And about the time of forty years suffered he their manners in the wilderness:

18: и около сорока лет времени питал их в пустыне.
13:18  καὶ ὡς τεσσερακονταετῆ χρόνον ἐτροποφόρησεν αὐτοὺς ἐν τῇ ἐρήμῳ,
13:18. et per quadraginta annorum tempus mores eorum sustinuit in deserto
And for the space of forty years endured their manners in the desert:
13:18. And throughout a time of forty years, he endured their behavior in the desert.
13:18. And about the time of forty years suffered he their manners in the wilderness.
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
18: "Питал их..." - etropoforhsen... - с материнскою заботливостью нося на руках, как мать младенца (ср. Втор I:31: и 2Мак. VII:29). Эта заботливость выразилась особенно в питании их хлебом небесным - манною (ср. Ин VI:30-32).
Adam Clarke: Commentary on the Bible - 1831
13:18: About the time of forty years - The space of time between their coming out of Egypt, and going into the promised land.
Suffered he their manners - Ετροποφορησεν αυτους; He dealt indulgently with them: howsoever they behaved towards him, he mercifully bore with, and kindly treated them. But instead of ετροποφορησεν, ACE, some others, with the Syriac, Arabic, Coptic, Ethiopic, and some of the fathers, read ετροφοφορησεν, which signifies, he nourished and fed them, or bore them about in his arms as a tender nurse does her child. This reading confirms the marginal conjecture, and agrees excellently with the scope of the place, and is a reading at least of equal value with that in the commonly received text. Griesbach has admitted it, and excluded the other. Both, when rightly understood, speak nearly the same sense; but the latter is the most expressive, and agrees best with Paul's discourse, and the history to which he alludes. See the same form of expression, Num 11:12; Exo 19:4; Isa 46:3, Isa 46:4; Isa 63:9.
Albert Barnes: Notes on the Bible - 1834
13:18: And about the time of forty years - They were this time going from Egypt to the land of Canaan. Exo 16:35; Num 33:38.
Suffered he their manners - This passage has been very variously rendered. See the margin. Syriac, "He nourished them," etc. Arabic, "He blessed them, and nourished them," etc. The Greek word is not elsewhere used in the New Testament. It properly means to tolerate, or endure the conduct of anyone, implying that that conduct is evil, and tends to provoke to punishment. This is doubtless its meaning here. Probably Paul referred to the passage in Deu 1:31, "The Lord thy God bare thee." But instead of this word, ἐτροποφόρησεν etropophorē sen to bear with, many mss. read ἐτροφοφόρησεν etrofoforē sen), "he sustained or nourished." This reading was followed by the Syriac, Arabic, and has been admitted by Griesbach into the text. This is also found in the Septuagint, in Deu 1:31, which place Paul doubtless referred to. This would well suit the connection of the passage; and a change of a single letter might easily have occurred in a ms. It adds to the probability that this is the true reading, that it accords with Deu 1:31; Num 11:12; Deu 32:10. It is furthermore not probable that Paul would have commenced a discourse by reminding them of the obstinacy and wickedness of the nation. Such a course would rather tend to exasperate than to conciliate; but by reminding them of the mercies of God to them, and showing them that He had been their protector, he was better fitting them for his main purpose - that of showing them the kindness of the God of their fathers in sending to them a Saviour.
In the wilderness - The desert through which they passed in going from Egypt to Canaan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:18: about: Act 7:36, Act 7:39-43; Exo 16:2, Exo 16:35; Num 14:22, Num 14:33, Num 14:34; Deu 9:7, Deu 9:21-24; Neh 9:16-21; Psa. 78:17-42, Psa 95:8-11, Psa 106:13-29; Eze 20:10-17; Amo 5:25, Amo 5:26; Co1 10:1-10; Heb 3:7-10, Heb 3:16-19
suffered: "Gr. ετροποφορηεον [Strong's G5159], perhaps for ετροφοφορησεν, bore, or fed them as a nurse beareth or feedeth her child, Deu 1:31; according to the LXX, and so Chrysostom.
John Gill
13:18 And about the time of forty years,.... From their coming out of Egypt, to their entrance into the land of Canaan:
suffered he their manners in the wilderness; which were very perverse and provoking; as their murmuring for water, their rebellion against Moses and Aaron, their idolatry and the ill report brought on the good land by their spies; and yet the Lord fed them, and led them, and kept them as the apple of his eye: some think the true reading is "he bore", or "fed them", as a nurse bears and feeds her children; and so the Syriac, Arabic, and Ethiopic versions render it, "he nourished them"; rained manna, and gave them quails from heaven, and furnished a table for them in the wilderness: and indeed, though there were instances of God's patience and forbearance with them, yet certain it is, that as he was tempted and proved by them, so he was grieved with them during the forty years in the wilderness; and often let fall his vengeance upon them, by cutting off great numbers of them; and even the carcasses of all that generation that came out of Egypt fell in the wilderness; nor did any of them enter into the land of Cannan, but Joshua and Caleb.
John Wesley
13:18 Deut 1:31.
Robert Jamieson, A. R. Fausset and David Brown
13:18 forty years suffered he their manners--rather, according to what appears the true reading, "cherished he them" (as a nurse the infant in her bosom).
13:1913:19: եւ քակեալ ա՛զգս եւթն յերկրին Քանանու՝ ժառանգեցո՛յց նոցա զերկիր նոցա՛
19. Եւ Քանանու երկրում եօթը ազգեր խորտակելով՝ նրանց հողը որպէս ժառանգութիւն տուեց նրանց:
19 Քանանի երկրին մէջ եօթը ազգ կործանելով՝ անոնց երկիրը իրենց տուաւ որ ժառանգեն։
Եւ քակեալ ազգս եւթն յերկրին Քանանու` ժառանգեցոյց նոցա զերկիր [57]նոցա իբրեւ ամս չորեքհարիւր եւ յիսուն:

13:19: եւ քակեալ ա՛զգս եւթն յերկրին Քանանու՝ ժառանգեցո՛յց նոցա զերկիր նոցա՛
19. Եւ Քանանու երկրում եօթը ազգեր խորտակելով՝ նրանց հողը որպէս ժառանգութիւն տուեց նրանց:
19 Քանանի երկրին մէջ եօթը ազգ կործանելով՝ անոնց երկիրը իրենց տուաւ որ ժառանգեն։
zohrab-1805▾ eastern-1994▾ western am▾
13:1919: И, истребив семь народов в земле Ханаанской, разделил им в наследие землю их.
13:19  καὶ καθελὼν ἔθνη ἑπτὰ ἐν γῇ χανάαν κατεκληρονόμησεν τὴν γῆν αὐτῶν
13:19. καθελὼν ( having-had-sectioned-down ) ἔθνη ( to-nations ) ἑπτὰ ( to-seven ) ἐν ( in ) γῇ ( unto-a-soil ) Χαναὰν ( of-Chanaan ) κατεκληρονόμησεν ( it-lot-gave-down-unto ) τὴν (to-the-one) γῆν (to-a-soil) αὐτῶν (of-them,"
13:19. et destruens gentes septem in terra Chanaan sorte distribuit eis terram eorumAnd, destroying seven nations in the land of Chaanan, divided their land among them by lot.
19. And when he had destroyed seven nations in the land of Canaan, he gave their land for an inheritance, for about four hundred and fifty years:
13:19. And by destroying seven nations in the land of Canaan, he divided their land among them by lot,
13:19. And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot.
And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot:

19: И, истребив семь народов в земле Ханаанской, разделил им в наследие землю их.
13:19  καὶ καθελὼν ἔθνη ἑπτὰ ἐν γῇ χανάαν κατεκληρονόμησεν τὴν γῆν αὐτῶν
13:19. et destruens gentes septem in terra Chanaan sorte distribuit eis terram eorum
And, destroying seven nations in the land of Chaanan, divided their land among them by lot.
13:19. And by destroying seven nations in the land of Canaan, he divided their land among them by lot,
13:19. And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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: "Истребив семь народов в земле Ханаанской..." - (т. е. Палестине). (Ср. Втор VII:1). Так как упоминаемые народы были гораздо сильнее и многочисленнее народа еврейского (Втор VII:1-2), то это истребление и дальнейшее разделение земли упоминается также для того, чтобы подчеркнуть заботливость Иеговы о народе Своем, в целях подготовления его к принятию Обетованного Мессии.
Adam Clarke: Commentary on the Bible - 1831
13:19: Destroyed seven nations - The Canaanites, Hittites, Girgasites, Amorites, Hivites, Peresites, and Jebusites. The rabbins frequently call them שבעה אומות Shebaah Omoth, the Seven Nations.
Albert Barnes: Notes on the Bible - 1834
13:19: And when he had destroyed - Subdued, cast out, or extirpated them as nations. It does not mean that all were put to death, for many of them were left in the land; but that they were subdued as nations, they were broken up and overcome, Deu 7:1, "And hath cast out many nations before them," etc.
Seven nations - The Hittites, the Girgashites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites, Deu 7:1; Jos 3:10; Neh 9:8.
In the land of Canaan - The whole land Was called by the name of one of the principal nations. This was the promised land; the holy land, etc.
He divided ... - See an account of this in Jos. 14-15: The lot was often used among the Jews to determine important questions. See the note at Act 1:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:19: when: Act 7:45; Deu 7:1; Jos 24:11; Neh 9:24; Psa 78:55
Chanaan: Gen 12:5, Gen 17:8; Psa 135:11, Canaan
he divided: Num 26:53-56; Jos 14:1, Jos 18:10, Jos 23:4; Psa 78:55
John Gill
13:19 And when he had destroyed seven nations in the land of Canaan,.... The Canaanites, Hittites, Amorites, Perizzites, Hivites, Jebusites, and Girgashites; and the name of seven nations is what they are usually called by in Jewish writings; and though they were not utterly destroyed, or everyone of them put to death, or driven out, for some remained to be thorns in the sides of the Israelites; yet they were so wasted and conquered, that they could never recover any more: he divided their land to them; every tribe had its portion of it assigned, by lot; see Josh 14:1.
John Wesley
13:19 Seven nations - Enumerated Deut 7:1; about four hundred and fifty years - That is, from the choice of the fathers to the dividing of the land; it was about four hundred and fifty years.
13:2013:20: իբրեւ ամս չորեքհարեւր եւ յիսուն։ Եւ յետ այսորիկ ետ նոցա դատաւո՛րս մինչեւ ՚ի Սամուէլ մարգարէ։
20. Եւ դրանից յետոյ շուրջ չորս հարիւր յիսուն տարի նրանց տուեց դատաւորներ՝ մինչեւ Սամուէլ մարգարէն:
20 Անկէ յետոյ չորս հարիւր յիսուն տարիի չափ դատաւորներ տուաւ անոնց մինչեւ Սամուէլ մարգարէն։
Եւ յետ այսորիկ`` ետ նոցա դատաւորս մինչեւ ի Սամուէլ մարգարէ:

13:20: իբրեւ ամս չորեքհարեւր եւ յիսուն։ Եւ յետ այսորիկ ետ նոցա դատաւո՛րս մինչեւ ՚ի Սամուէլ մարգարէ։
20. Եւ դրանից յետոյ շուրջ չորս հարիւր յիսուն տարի նրանց տուեց դատաւորներ՝ մինչեւ Սամուէլ մարգարէն:
20 Անկէ յետոյ չորս հարիւր յիսուն տարիի չափ դատաւորներ տուաւ անոնց մինչեւ Սամուէլ մարգարէն։
zohrab-1805▾ eastern-1994▾ western am▾
13:2020: И после сего, около четырехсот пятидесяти лет, давал им судей до пророка Самуила.
13:20  ὡς ἔτεσιν τετρακοσίοις καὶ πεντήκοντα. καὶ μετὰ ταῦτα ἔδωκεν κριτὰς ἕως σαμουὴλ [τοῦ] προφήτου.
13:20. ὡς (as) ἔτεσι (unto-years) τετρακοσίοις ( unto-four-hundred ) καὶ (and) πεντήκοντα. (unto-fifty) καὶ (And) μετὰ (with) ταῦτα (to-the-ones-theses) ἔδωκεν (it-gave) κριτὰς (to-separaters) ἕως (unto-if-which) Σαμουὴλ (of-a-Samouel) προφήτου. (of-a-declarer-before)
13:20. quasi post quadringentos et quinquaginta annos et post haec dedit iudices usque ad Samuhel prophetamAs it were, after four hundred and fifty years. And after these things, he gave unto them judges, until Samuel the prophet.
20. and after these things he gave judges until Samuel the prophet.
13:20. after about four hundred and fifty years. And after these things, he gave them judges, even until the prophet Samuel.
13:20. And after that he gave [unto them] judges about the space of four hundred and fifty years, until Samuel the prophet.
And after that he gave [unto them] judges about the space of four hundred and fifty years, until Samuel the prophet:

20: И после сего, около четырехсот пятидесяти лет, давал им судей до пророка Самуила.
13:20  ὡς ἔτεσιν τετρακοσίοις καὶ πεντήκοντα. καὶ μετὰ ταῦτα ἔδωκεν κριτὰς ἕως σαμουὴλ [τοῦ] προφήτου.
13:20. quasi post quadringentos et quinquaginta annos et post haec dedit iudices usque ad Samuhel prophetam
As it were, after four hundred and fifty years. And after these things, he gave unto them judges, until Samuel the prophet.
13:20. after about four hundred and fifty years. And after these things, he gave them judges, even until the prophet Samuel.
13:20. And after that he gave [unto them] judges about the space of four hundred and fifty years, until Samuel the prophet.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
20: "После сего, - т. е. разделения земли Ханаанской между евреями, - около 450: лет..." Это летосчисление периода Судей несколько несогласно с указанием 3: кн. Царств (VI:1), где 4-й год царствования Соломонова - год построения им храма - называется 480-м от исхода евреев из Египта (по LXX - 440-й), причем на период Судей придется собственно лишь 331: год. Это разногласие объясняется тем, что апостол употребляет в данном случае летосчисление предания, а не Писания, что делает и известный историк иудейский Иосиф Флавий, насчитывающий от выхода евреев из Египта до построения храма (или 4-го года царствования Соломона) - 592: года. Право такого предпочтения даты Предания - Писанию не может быть оспариваемо ввиду того, что для переписчиков рукописей особенно легко было допускать ошибки в цифрах - буквах, вследствие чего особенно цифровые даты различных рукописей страдают крайнею неустойчивостью и нуждались в особой проверке их авторитетным голосом ученого предания.

"Давал им судей..." - особых вождей, воздвигаемых непосредственною Его силою и указанием, для спасения народа от бедствий и управления им (Суд III:10). Особая книга Судей описывает их деяния.

"До пророка Самуила...", который был последним Судиею народа.
Adam Clarke: Commentary on the Bible - 1831
13:20: And after that he gave unto them judges about the space of four hundred and fifty years - This is a most difficult passage, and has been termed by Scaliger, Crux Chronologorum. The apostle seems here to contradict the account in Kg1 6:1 : And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign, he began to build the house of the Lord.
Sir Norton Knatchbull, in his annotations upon difficult texts, has considered the various solutions proposed by learned men of the difficulty before us; and concludes that the words of the apostle should not be understood as meaning how long God gave them judges, but when he gave them; and therefore proposes that the first words of this verse, Και μετα ταυτα, ὡς ετεσι τετρακοσιοις και πεντηκοντα, should be referred to the words going before, Act 13:17, that is, to the time When the God of the children of Israel chose their fathers.
"Now this time wherein God may properly be said to have chosen their fathers, about 450 years before he gave them judges, is to be computed from the birth of Isaac, in whom God may properly be said to have chosen their fathers; for God, who had chosen Abraham out of all the people of the earth, chose Isaac at this time out of the children of Abraham, in whose family the covenant was to rest. To make this computation evident, let us observe that from the birth of Isaac to the birth of Jacob are 60 years; from thence to their going into Egypt, 130; from thence to the exodus, 210; from thence to their entrance into Canaan, 40; from that to the division of the land (about which time it is probable they began to settle their government by judges) 7 years; which sums make 447: viz. 60 + 130 + 210 + 40 + 7 = 447. And should this be reckoned from the year before the birth of Isaac, when God established his covenant between himself and Abraham, and all his seed after him, Gen 17:19, at which time God properly chose their fathers, then there will be 448 years, which brings it to within two years of the 450, which is sufficiently exact to bring it within the apostle's ὡς, about, or nearly.
"Some have made the period 452 years; which, though two years more than the apostle's round number, is still sufficiently reconcilable with his qualifying particle ὡς, about. And it may be added that the most correct writers often express a sum totally, but not exactly: so, with Demosthenes and Plautus, we find that called a talent where some drachms were either wanting or abounding." The sacred writers often express themselves in the same way: e.g. He made a molten sea, ten cubits from the one brim to the other; and a line of thirty cubits did compass it about. Now we know that the circumference of any circle is only in round numbers to its diameter as three to one; but, correctly, is considerably more, nearly as 22 to 7. But even the Spirit of God does not see it necessary to enter into such niceties, which would only puzzle, and not instruct the common reader.
Calmet has paraphrased these passages nearly to the same sense: the text may be thus connected; Act 13:19. And having destroyed; seven nations in the land of Canaan, he divided their land to them by lot, about one hundred and fifty years after. And afterwards he gave them judges, to the time of Samuel the prophet. The paraphrase of Calmet is the following: "The God of this people of Israel chose our fathers in the person of Abraham; he promised him the land of Canaan; and four hundred and fifty years after this promise, and the birth of Isaac, who was the son and heir of the promise, he put them in possession of that land which he had promised so long before." As this view of the subject removes all the principal difficulties, I shall not trouble my reader with other modes of interpretation.
Albert Barnes: Notes on the Bible - 1834
13:20: He gave unto them judges - Men who were raised up in an extraordinary manner to administer the affairs of the nation, to defend it from enemies, etc. See Jdg 2:16.
About the space of four hundred and fifty years - This is a most difficult passage, and has exercised all the ingenuity of chronologists. The ancient versions agree with the present Greek text. The difficulty has been to reconcile it with what is said in Kg1 6:1, "And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel ... he began to build the house of the Lord." Now if to the 40 years that the children of Israel were in the wilderness there be added the 450 said in Acts to have been passed under the administration of the judges, and about 17 years of the time of Joshua, 40 years for Samuel and the reign of Saul together, and 40 years for the reign of David, and three years of Solomon before he began to build the temple, the sum will be 590 years, a period greater by 110 years than that mentioned in Kg1 6:1. Various ways have been proposed to meet the difficulty. Doddridge renders it, "After these transactions, (which lasted) 450 years, he gave them a series of judges," etc., reckoning from the birth of Isaac, and supposing that Paul meant to refer to this whole time. But to this there are serious objections:
(1) It is a forced and constrained interpretation, and one manifestly made to meet a difficulty.
(2) there is no propriety in commencing this period at the birth of Isaac. That was in no manner remarkable, so far as Paul's narrative was concerned; and Paul had not even referred to it. This same solution is offered also by Calovius, Mill, and DeDieu. Luther and Beza think it should be read 300 instead of 400. But this is a mere conjecture, without any authority from mss. Vitringa and some others suppose that the text has been corrupted by some transcriber, who has inserted this without authority. But there is no evidence of this; and the mss. and ancient versions are uniform. None of these explanations are satisfactory. In the solution of the difficulty we may remark:
(1) That nothing is more perplexing than the chronology of ancient facts. The difficulty is found in all writings; in profane as well as sacred. Mistakes are so easily made in transcribing numbers, where letters are used instead of writing the words at length, that we are not to wonder at such errors.
(2) Paul would naturally use the chronology which was in current, common use among the Jews. It was not his business to settle such points; but he would speak of them as they were usually spoken of, and refer to them as others did.
(3) there is reason to believe that what is mentioned here was the common chronology of his time. It accords remarkably with that which is used by Josephus. Thus, (Antiq., book 7, chapter 3, section 1), Josephus says expressly that Solomon "began to build the temple in the fourth year of his reign, 592 years after the exodus out of Egypt," etc. This would allow 40 years for their being in the wilderness, 17 years for Joshua, 40 for Samuel and Saul, 40 for the reign of David, and 452 years for the time of the judges and the times of anarchy that intervened. This remarkable coincidence shows that this was the chronology which was then used, and which Paul had in view.
(4) this chronology has the authority, also, of many eminent names. See Lightfoot and Boyle's Lectures, Acts 20. In what way this computation of Josephus and the Jews originated it is not necessary here to inquire. It is a sufficient solution of the difficulty that Paul spake in their usual manner, without departing from his regular object by settling a point of chronology.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:20: he gave: Jdg 2:16, Jdg 3:10; Rut 1:1; Sa1 12:11; Sa2 7:11; Kg2 23:22; Ch1 17:6
until: Sa1 3:20
Geneva 1599
13:20 And after that he gave [unto them] judges about the space of (l) four hundred and fifty years, until Samuel the prophet.
(l) There were from the birth of Isaac until the destruction of the Canaanites under the governance of Joshua four hundred and forty-seven years, and therefore he adds in this place the word "about", for three years are missing; the apostle, however, uses the whole greater number.
John Gill
13:20 And after that he gave unto them judges,.... As Othniel, Ehud, Deborah, Gideon, Abimelech, Tola, Jair, Jephthah, Ibzan, Elon, Abdon, Samson, and Eli:
about the space of four hundred and fifty years; not that from the division of the land of Canaan among the tribes, to Samuel the prophet, was such a space of years; for from the coming of the children of Israel out of Egypt, to the year that Solomon began to build the temple, were but four hundred and fourscore years, 3Kings 6:1 and out of these must be taken the forty years the children of Israel were in the wilderness, and seven years in subduing the land of Canaan, before the division of it, which reduce this number to four hundred and thirty and three; and from hence must be deducted the time of Samuel's judging Israel, the reigns of Saul and David, and three years of Solomon's, which reduced the years of the judges to less than four hundred years; and according to some, the years of the judges were three hundred and fifty seven; and according to others, three hundred and thirty nine, and both fall short of the space of years here assigned. The Alexandrian copy and the Vulgate Latin version read this clause in connection with the preceding words, "he divided their land unto them, about the space of four hundred years, and after that he gave unto them judges"; agreeably hereunto the Ethiopic version renders it, "and after four hundred and fifty years, he set over them governors, &c". So that this account respects not the time of the judges, or how long they were, but refers to all that goes before, and measures out the space of time from God's choice of the Jewish fathers, to the division of the land of Canaan: and reckoning from the birth of Isaac, when the choice took place, and in whom Abraham's seed was called, there was much about such a number of years; for from the birth of Isaac to the birth of Jacob, were sixty years; from thence to his going down into Egypt, an hundred and thirty years; and from thence to the Israelites coming out of Egypt, two hundred and ten years; and from thence to their entrance into the land of Canaan, forty years; and from that time to the division of the land, seven years, which in all make four hundred and forty seven years: so that, according to this account, there were three years wanting of the sum in the text; hence the apostle might with great propriety say, that it was about the space of so many years. It follows,
until Samuel the prophet; the meaning of which, is not that there was such a space of time as before mentioned, from the distribution of the land of Canaan until the times of Samuel the prophet, during which space judges were given; but that after that term of time was expired, God gave them judges, or raised up one after another, until Samuel the prophet, who was the last of them: of his character as a prophet; see Gill on Acts 3:24 and which is a title frequently given him by Jewish writers (u).
(u) Maimon. Cele Hamikdash, c. 4. sect. 3.
Robert Jamieson, A. R. Fausset and David Brown
13:20 after that he gave . . . judges . . . about the space of four hundred and fifty years--As this appears to contradict 3Kings 6:1, various solutions have been proposed. Taking the words as they stand in the Greek, thus, "after that, by the space of four hundred fifty years, He gave judges," the meaning may be, that about four hundred fifty years elapsed from the time of the covenant with Abraham until the period of the judges; which is historically correct, the word "about" showing that chronological exactness was not aimed at. But taking the sense to be as in our version, that it was the period of the judges itself which lasted about four hundred fifty years, this statement also will appear historically correct, if we include in it the interval of subjection to foreign powers which occurred during the period of the judges, and understand it to describe the whole period from the settlement of the tribes in Canaan to the establishment of royalty. Thus, from the Exodus to the building of the temple were five hundred ninety-two years [JOSEPHUS, Antiquities, 8.3.1]; deduct forty years in the wilderness; twenty-five years of Joshua's rule [JOSEPHUS, Antiquities, 5.1.29]; forty years of Saul's reign (Acts 13:2); forty of David's and the first four years of Solomon's reign (3Kings 6:1), and there remain, just four hundred forty-three years; or, in round numbers, "about four hundred fifty years."
13:2113:21: Եւ անտի յառաջ խնդրեցին թագաւոր, եւ ետ նոցա Աստուած զՍաւուղ որդի՛ Կիսեայ, ա՛յր յազգէ Բենիամինի, ամս քառասուն[2432]։ [2432] Ոմանք. Զորդի Կիսսայ. այր։
21. Եւ այնուհետեւ թագաւոր խնդրեցին. ու Աստուած թագաւոր տուեց նրանց Բենիամինի ցեղից Կիսի որդուն՝ Սաւուղին, քառասուն տարի:
21 Ետքը թագաւոր ուզեցին եւ Աստուած Կիսի որդին Սաւուղը տուաւ անոնց, Բենիամինին ցեղէն մարդ մը, քառասուն տարի։
Եւ անտի յառաջ խնդրեցին թագաւոր, եւ ետ նոցա Աստուած զՍաւուղ որդի Կիսեայ` այր յազգէ Բենիամինի ամս քառասուն:

13:21: Եւ անտի յառաջ խնդրեցին թագաւոր, եւ ետ նոցա Աստուած զՍաւուղ որդի՛ Կիսեայ, ա՛յր յազգէ Բենիամինի, ամս քառասուն[2432]։
[2432] Ոմանք. Զորդի Կիսսայ. այր։
21. Եւ այնուհետեւ թագաւոր խնդրեցին. ու Աստուած թագաւոր տուեց նրանց Բենիամինի ցեղից Կիսի որդուն՝ Սաւուղին, քառասուն տարի:
21 Ետքը թագաւոր ուզեցին եւ Աստուած Կիսի որդին Սաւուղը տուաւ անոնց, Բենիամինին ցեղէն մարդ մը, քառասուն տարի։
zohrab-1805▾ eastern-1994▾ western am▾
13:2121: Потом просили они царя, и Бог дал им Саула, сына Кисова, мужа из колена Вениаминова. [Так прошло] лет сорок.
13:21  κἀκεῖθεν ᾐτήσαντο βασιλέα, καὶ ἔδωκεν αὐτοῖς ὁ θεὸς τὸν σαοὺλ υἱὸν κίς, ἄνδρα ἐκ φυλῆς βενιαμίν, ἔτη τεσσεράκοντα.
13:21. κἀκεῖθεν (And-thither-from) ᾐτήσαντο ( they-appealed-unto ) βασιλέα, (to-a-ruler-of,"καὶ (and) ἔδωκεν (it-gave) αὐτοῖς (unto-them,"ὁ (the-one) θεὸς (a-Deity,"τὸν (to-the-one) Σαοὺλ (to-a-Saoul) υἱὸν (to-a-son) Κείς, (of-a-Keis,"ἄνδρα (a-man) ἐκ (out) φυλῆς (of-a-tribing) Βενιαμείν, (of-a-Beniamein,"ἔτη (to-years) τεσσεράκοντα: (to-forty)
13:21. et exinde postulaverunt regem et dedit illis Deus Saul filium Cis virum de tribu Beniamin annis quadragintaAnd after that they desired a king: and God gave them Saul the son of Cis, a man of the tribe of Benjamin, forty years.
21. And afterward they asked for a king: and God gave unto them Saul the son of Kish, a man of the tribe of Benjamin, for the space of forty years.
13:21. And later on, they petitioned for a king. And God gave them Saul, the son of Kish, a man from the tribe of Benjamin, for forty years.
13:21. And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years.
And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years:

21: Потом просили они царя, и Бог дал им Саула, сына Кисова, мужа из колена Вениаминова. [Так прошло] лет сорок.
13:21  κἀκεῖθεν ᾐτήσαντο βασιλέα, καὶ ἔδωκεν αὐτοῖς ὁ θεὸς τὸν σαοὺλ υἱὸν κίς, ἄνδρα ἐκ φυλῆς βενιαμίν, ἔτη τεσσεράκοντα.
13:21. et exinde postulaverunt regem et dedit illis Deus Saul filium Cis virum de tribu Beniamin annis quadraginta
And after that they desired a king: and God gave them Saul the son of Cis, a man of the tribe of Benjamin, forty years.
13:21. And later on, they petitioned for a king. And God gave them Saul, the son of Kish, a man from the tribe of Benjamin, for forty years.
13:21. And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years.
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
21: "Сорок лет..." B ветхозаветных книгах нигде прямо не говорится о времени царствования Саулова. Здесь Павел опять употребляет указание Предания, которым пользуется также и Флавий, раздельно указывая 18: лет царствования Саула при жизни Самуила и 22: года еще после его смерти (Археол. VI:14, 9).
Adam Clarke: Commentary on the Bible - 1831
13:21: Saul the son of Cis - In all proper names quoted from the Old Testament, we should undoubtedly follow, as nearly as possible, the same orthography: קיש Kish, was the name of this king's father, and so we spell it in the Old Testament, and yet have transformed it into Cis in the New, where the orthography is almost entirely lost.
The space of forty years - Reckoning from the time of his anointing by Samuel to the time of his death, from a.m. 2909 to 2949.
Albert Barnes: Notes on the Bible - 1834
13:21: And afterward they desired a king - See Sa1 8:5; Hos 13:10. It was predicted that they would have a king, Deu 17:14-15.
Saul, the son of Cis - is the Greek mode of writing the Hebrew name Kish. In the Old Testament it is uniformly written as "Kish," and it is to be regretted that this has not been retained in the New Testament. See Sa1 9:1.
By the space of forty years - During forty years. The Old Testament has not mentioned the time during which Saul reigned. Josephus says (Antiq., book 6, chapter 14, section 9) that he reigned for 18 years while Samuel was alive, and 22 years after his death. But Dr. Doddridge (note in loco) has shown that this cannot be correct, and that he probably reigned, as some copies of Josephus have it, but two years after the death of Samuel. Many critics suppose that the term of 40 years mentioned here includes also the time in which Samuel judged the people. This supposition does not violate the text in this place, and may be probable. See Doddridge and Grotius on the place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:21: they: 1Sam. 8:5-22, Sa1 12:12-19
Saul: Sa1 10:1, Sa1 10:21-26, Sa1 11:15, Sa1 15:1
Cis: Sa1 9:1, Sa1 9:2, Sa1 10:21, Kish
Geneva 1599
13:21 And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of (m) forty years.
(m) In this space of forty years the time of Samuel must be counted and included with the days of Saul, for the kingdom did as it were include his administration.
John Gill
13:21 And afterward they desired a king,.... 1Kings 8:5 which the Jews (w) say, was in the tenth year of Samuel; that is, of his government over Israel, or of his judging them:
and God gave unto them Saul; whose name signifies one that is asked; he was
the son of Cis; so the Septuagint read and pronounce the word "Kish", the name of Saul's father, 1Kings 9:1 a man of the tribe of Benjamin; not of Judah, from whence the sceptre was not to depart till Shiloh came; the business of their asking a king being resented by God, he gives them their first king of another tribe:
by the space of forty years. The Jews are very much divided about the years of Saul's reign, some allow him but two years (x), and others three, one year that he reigned with Samuel, and two by himself (y), which they conclude from 1Kings 13:1 but others (z) think this too short a time for the things done by him, the wars he fought with many nations, and his persecution of David from place to place; wherefore others (a) allow him, some seventeen, and others twenty years; but our apostle ascribes forty years to him, which must be understood both of him and Samuel; with which Josephus (b) agrees, who says that he reigned eighteen years, during Samuel's life, and twenty two years after his death, which make the space of forty years fixed by the apostle; though the clause, "by the space of forty years", may be read in construction with the latter end of the preceding verse, until Samuel the prophet; who, the Jews (c) own, judged so many years: wherefore the apostle is not to be charged with an error, as he is by a Jewish (d) objector; who observes, that from the beginning of Saul's kingdom, or from the time that he was anointed by Samuel the prophet, until the kingdom was renewed to him by all Israel, was one year, and then Saul chose three thousand men out of Israel after that he reigned two years by the consent of all Israel, until he sinned in the business of the Amalekites, and then he was accounted as a dead man, and the years of his reign were not numbered; at which time David was anointed, who must be about twenty years of age, 1Kings 16:18 and yet when he came to the kingdom after the death of Saul, he was but thirty years of age, 2Kings 5:4 from whence he thinks it follows that Saul reigned but ten years: in all which he is guilty of several mistakes, and advances things he cannot prove; it was not after Saul had reigned one year, but after he had reigned two years, that he chose three thousand men out of Israel, as is expressly said, 1Kings 13:1 and that he had reigned but two years when he sinned in the case of the Amalekites, wants proof; nor is it evident that David was twenty years of age when he was anointed, for it was after his unction that he is said to be a mighty valiant man, and a man of war, 1Kings 16:18 nor indeed can it be said in what year of Saul's reign he was anointed; so that nothing can be concluded from the age David was at when he began to reign, concerning the years of the reign of Saul his predecessor; and even according to this man's own reckoning, he must reign thirteen years, one before the consent of all Israel, two after, and before his sin about the Amalekites, and ten from the time of David's unction: but that Saul must reign more years than these, and even as many as the apostle assigns to him, may be concluded, not only from his wars with many nations, and his long persecution of David before observed; but from the number of high priests which were in his time, and who were no less than three, Ahiah, Abimelech, and Abiathar, 1Kings 14:3 and from his being a young man when he began to reign, 1Kings 9:2 and yet at the end of his reign, or at his death, he had a son, Ishbosheth, that was forty years of age, 2Kings 2:10.
(w) T. Bab. Nazir, fol. 5. 1. & Temura, fol. 14. 2. (x) Seder Olam Rabba, c. 13. p. 37. Juchasin, fol. 11. 1. Kabbala, R. Abraham, &c. (y) T. Bab. Temura, fol. 15. 1. (z) R. Levi ben Gersom & R. Isaiah in I Sam. xiii. 1. (a) Shalsheleth Hakabala, fol. 8. 1. (b) Antiqu. l. 6. c. 14. sect. 9. (c) Midrash Tillim apud Broughton's Works, p. 599. Vid. Viccarsium, in Psal xcix. 6. (d) R. Isaac Chizzuk Emuna, par. 2. c. 67. p. 453, 454.
John Wesley
13:21 He gave them Saul forty years - Including the time wherein Samuel judged Israel.
Robert Jamieson, A. R. Fausset and David Brown
13:21 God gave . . . them Saul . . . of the tribe of Benjamin--That the speaker was himself of the same name and of the same tribe, has often been noticed as in all likelihood present to the apostle's mind while speaking.
forty years--With this length of Saul's reign (not mentioned in the Old Testament), JOSEPHUS coincides [Antiquities, 6.14.9].
13:2213:22: Եւ իբրեւ փոխեաց զնա, յարոյց նոցա զԴաւի՛թ թագաւոր. որում եւ ասաց վկայութեամբ. Գտի զԴաւիթ որդի Յեսսեայ այր ըստ սրտի իմում, որ արասցէ՛ զամենայն զկամս իմ[2433]։ [2433] Ոմանք. Եւ ասացաւ վկայութեամբ։ Ոմանք. Զորդի Յեսսեայ այլ ըստ սրտի իմոյ... զամենայն կամս իմ։
22. Եւ երբ նրան փոխեց, նրանց համար մէջտեղ բերեց Դաւթին որպէս թագաւոր, որի մասին եւ վկայելով՝ ասաց. «Գտայ Յեսսէի որդի Դաւթին՝ իմ սրտով մի մարդու, որը պիտի կատարի իմ ամբողջ կամքը»:
22 Յետոյ զանիկա փոխեց, Դաւիթը տուաւ իրենց թագաւոր, որուն համար վկայութիւն տալով՝ ըսաւ. ‘Յեսսէի որդին Դաւիթը գտայ իմ սրտիս համեմատ մարդ, որ իմ բոլոր կամքս պիտի կատարէ’։
Եւ իբրեւ փոխեաց զնա, յարոյց նոցա զԴաւիթ թագաւոր, որում եւ ասաց վկայութեամբ. Գտի զԴաւիթ որդի Յեսսեայ այր ըստ սրտի իմում, որ արասցէ զամենայն զկամս իմ:

13:22: Եւ իբրեւ փոխեաց զնա, յարոյց նոցա զԴաւի՛թ թագաւոր. որում եւ ասաց վկայութեամբ. Գտի զԴաւիթ որդի Յեսսեայ այր ըստ սրտի իմում, որ արասցէ՛ զամենայն զկամս իմ[2433]։
[2433] Ոմանք. Եւ ասացաւ վկայութեամբ։ Ոմանք. Զորդի Յեսսեայ այլ ըստ սրտի իմոյ... զամենայն կամս իմ։
22. Եւ երբ նրան փոխեց, նրանց համար մէջտեղ բերեց Դաւթին որպէս թագաւոր, որի մասին եւ վկայելով՝ ասաց. «Գտայ Յեսսէի որդի Դաւթին՝ իմ սրտով մի մարդու, որը պիտի կատարի իմ ամբողջ կամքը»:
22 Յետոյ զանիկա փոխեց, Դաւիթը տուաւ իրենց թագաւոր, որուն համար վկայութիւն տալով՝ ըսաւ. ‘Յեսսէի որդին Դաւիթը գտայ իմ սրտիս համեմատ մարդ, որ իմ բոլոր կամքս պիտի կատարէ’։
zohrab-1805▾ eastern-1994▾ western am▾
13:2222: Отринув его, поставил им царем Давида, о котором и сказал, свидетельствуя: нашел Я мужа по сердцу Моему, Давида, сына Иессеева, который исполнит все хотения Мои.
13:22  καὶ μεταστήσας αὐτὸν ἤγειρεν τὸν δαυὶδ αὐτοῖς εἰς βασιλέα, ᾧ καὶ εἶπεν μαρτυρήσας, εὖρον δαυὶδ τὸν τοῦ ἰεσσαί, ἄνδρα κατὰ τὴν καρδίαν μου, ὃς ποιήσει πάντα τὰ θελήματά μου.
13:22. καὶ (and) μεταστήσας (having-stood-with) αὐτὸν (to-it) ἤγειρεν (it-roused) τὸν (to-the-one) Δαυεὶδ (to-a-Daueid) αὐτοῖς (unto-them) εἰς (into) βασιλέα, (to-a-ruler-of,"ᾧ (unto-which) καὶ (and) εἶπεν (it-had-said) μαρτυρήσας (having-witnessed-unto," Εὗρον ( I-had-found ) Δαυεὶδ ( to-a-Daueid ) τὸν (to-the-one) τοῦ (of-the-one) Ἰεσσαί, (of-an-Iessai,"[ ἄνδρα ] "[ to-a-man ]" κατὰ ( down ) τὴν ( to-the-one ) καρδίαν ( to-a-heart ) μου , ( of-me ,"ὃς (which) ποιήσει (it-shall-do-unto) πάντα ( to-all ) τὰ (to-the-ones) θελήματά (to-determinings-to) μου. (of-me)
13:22. et amoto illo suscitavit illis David regem cui et testimonium perhibens dixit inveni David filium Iesse virum secundum cor meum qui faciet omnes voluntates measAnd when he had removed him, he raised them up David to be king: to whom giving testimony, he said: I have found David, the son of Jesse, a man according to my own heart, who shall do all my wills.
22. And when he had removed him, he raised up David to be their king; to whom also he bare witness, and said, I have found David the son of Jesse, a man after my heart, who shall do all my will.
13:22. And having removed him, he raised up for them king David. And offering testimony about him, he said, ‘I have found David, the son of Jesse, to be a man according to my own heart, who will accomplish all that I will.’
13:22. And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the [son] of Jesse, a man after mine own heart, which shall fulfil all my will.
And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the [son] of Jesse, a man after mine own heart, which shall fulfil all my will:

22: Отринув его, поставил им царем Давида, о котором и сказал, свидетельствуя: нашел Я мужа по сердцу Моему, Давида, сына Иессеева, который исполнит все хотения Мои.
13:22  καὶ μεταστήσας αὐτὸν ἤγειρεν τὸν δαυὶδ αὐτοῖς εἰς βασιλέα, ᾧ καὶ εἶπεν μαρτυρήσας, εὖρον δαυὶδ τὸν τοῦ ἰεσσαί, ἄνδρα κατὰ τὴν καρδίαν μου, ὃς ποιήσει πάντα τὰ θελήματά μου.
13:22. et amoto illo suscitavit illis David regem cui et testimonium perhibens dixit inveni David filium Iesse virum secundum cor meum qui faciet omnes voluntates meas
And when he had removed him, he raised them up David to be king: to whom giving testimony, he said: I have found David, the son of Jesse, a man according to my own heart, who shall do all my wills.
13:22. And having removed him, he raised up for them king David. And offering testimony about him, he said, ‘I have found David, the son of Jesse, to be a man according to my own heart, who will accomplish all that I will.’
13:22. And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the [son] of Jesse, a man after mine own heart, which shall fulfil all my will.
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
22: "Отринув его..., - как не исполнившего воли и определений Божиих, - поставил им царем Давида" (1Цар. XIII:13: и д. XV:10: и д. XVI:12: и д. ).

"Сказал свидетельствуя..." Приводимое Павлом изречение Божие о Давиде есть свободное сочетание того, что действительно сказано от Лица Божия Самуилом Саулу о его отвержении (1Цар. XIII:14), и того, что псалмопевец (Ефам) лишь влагает в уста Божии, как сказанное Самуилу ("в видении Святому Твоему..." Пс LXXXVIII:20: и д. ).
Adam Clarke: Commentary on the Bible - 1831
13:22: David - a man after mine own heart - That is, a man who would rule the kingdom according to God's will. Dr. Benson's observation on this point is very judicious: "When it is said that David was a man after God's own heart, it should be understood, not of his private, but of his public, character. He was a man after God's own heart, because he ruled the people according to the Divine will. He did not allow of idolatry; he did not set up for absolute power. He was guided in the government of the nation by the law of Moses, as the standing rule of government, and by the prophet, or the Divine oracle, whereby God gave directions upon particular emergencies. Whatever Saul's private character was, he was not a good king in Israel. He did not follow the law, the oracle, and the prophet; but attempted to be absolute, and thereby to subvert the constitution of the kingdom. That this was the meaning of David's being a man after God's own heart will easily appear by comparing Sa1 15:28; Sa1 28:17, Sa1 28:18; Ch1 10:13, Ch1 10:14; Psa 78:70, etc.; Psa 89:20, etc."
Albert Barnes: Notes on the Bible - 1834
13:22: And when he had removed him - This was done because he rebelled against God in sparing the sheep and oxen and valuable property of Amalek, together with Agag the king, when he was commanded to destroy all, 1 Sam. 15:8-23. He was put to death in a battle with the Philistines, Sa1 31:1-6. The phrase "when he removed him" refers probably to his rejection as a king, and not to his death; for David was anointed king before the death of Saul, and almost immediately after the rejection of Saul on account of his rebellion in the business of Amalek. See Sa1 16:12-13.
He gave testimony - He bore witness, Sa1 13:14.
I have found David ... - This is not quoted literally, but contains the substance of what is expressed in various places. Compare Sa1 13:14, with Psa 89:20, and Sa1 16:1, Sa1 16:12.
A man after mine own heart - This expression is found in Sa1 13:14. The connection shows that it means simply a man who would not be rebellious and disobedient as Saul was, but would do the will of God and keep his commandments. This refers, doubtless, rather to the public than to the private character of David; to his character as a king. It means that he would make the will of God the great rule and law of his reign, in contradistinction from Saul, who, as a king, had disobeyed God. At the same time it is true that the pRev_ailing character of David, as a pious, humble, devoted man, was that he was a man after God's own heart, and was beloved by him as a holy man. He had faults; he committed sin; but who is free from it? He was guilty of great offences; but he also evinced, in a degree equally eminent, repentance (see Ps. 51); and not less in his private than his public character did he evince those traits which were pRev_ailingly such as accorded with the heart, that is, the earnest desires, of God.
Which shall fulfill all my will - Saul had not done it. He had disobeyed God in a case where he had received an express command. The characteristic of David would be that he would obey the commands of God. That David did this - that he maintained the worship of God, opposed idolatry, and sought to promote universal obedience to God among the people is expressly recorded of him, Kg1 14:8-9, "And thou Jeroboam hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes," etc., Kg1 15:3, Kg1 15:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:22: when: Sa1 12:25, Sa1 13:13, Sa1 15:11, Sa1 15:23, Sa1 15:26, Sa1 15:28, Sa1 16:1, Sa1 28:16, Sa1 31:6; Sa2 7:15; Ch1 10:13; Hos 13:10, Hos 13:11
he raised: Sa1 16:1, Sa1 16:13; Sa2 2:4, Sa2 5:3-5, Sa2 7:8; Ch1 28:4, Ch1 28:5; Psa 2:6, Psa 78:70-72; Psa 89:19, Psa 20-37; Jer 33:21, Jer 33:26; Eze 34:23, Eze 37:24, Eze 37:25; Hos 3:5
to whom: Act 15:8; Heb 11:4, Heb 11:5
I have: Act 7:46; Sa1 13:14; Kg1 15:3, Kg1 15:5
John Gill
13:22 And when he had removed him,.... Either by death, or rejected him from being king while he was living; 1Kings 15:23
he raised up unto them David to be their king; who was of the tribe of Judah, and who was raised from a very mean condition, from keeping of sheep, to sit upon the throne of Israel:
to whom also he gave testimony, and said, I have found David; a type of the Messiah; he chose him to be king, sent Samuel to anoint him, and at length set him on the throne: the apostle adds, as a further account of him,
the son of Jesse; who lived at Bethlehem, where the Messiah was to be born, and who was a person of no great note and figure in Israel; and this is mentioned as an illustration of the distinguishing goodness of God to David. It follows,
a man after mine own heart; on whom the heart of God was set, and who had an interest in his heart's love, and to whom he was exceeding grateful and acceptable; God took great delight and pleasure in him, in the general course of his life, and in his principles, aims, and designs; he was as he would have him to be:
which shall fulfil all my will; in governing the people, subduing their enemies, settling the order of divine worship and service, and preparing things for the building of the temple; and who also had a regard to all the commandments of God, and walked in them, though he was not without his sins and infirmities: now these words are not to be found together in anyone passage, as they might be thought to be from the manner in which they are produced, they being cited as a testimony delivered by the Lord, saying these concerning David; but where? the first part of them, "I have found David", is expressed in Ps 89:20 and yet the passage there seems to have respect to David's antitype; and to be understood not literally of David, but mystically and typically of Christ, David's son, with whom the whole psalm agrees; rather therefore this is implied in 1Kings 13:14 where also the next words, "a man after mine own heart", are to be met with; where it is thus expressed, though not by the Lord, but by Samuel; "the Lord hath sought him a man after his own heart"; and as he sought one, so he found one, which was his servant David; but then what follows, is not recorded there nor any where else, in express terms, concerning David, "which shall fulfil all my will"; what comes nearest to them, are the words of the Lord to Cyrus, Is 44:28 "and shall perform all my pleasure"; and Cocceius is of opinion, that the above words are taken from hence by the apostle, and applied to David, because of his concern in the building of the temple; his heart was set upon it, and he made great preparations for it according to the will of God, and did fulfil all it was the pleasure of God he should, respecting this affair; upon the whole, the apostle seems not to have any reference to anyone particular passage of Scripture, bearing a testimony to David's character, but to what is to be collected from them in general, as a divine testimony in favour of him.
John Wesley
13:22 Having removed him - Hence they might understand that the dispensations of God admit of various changes. I have found David, a man after my own heart - This expression is to be taken in a limited sense. David was such at that time, but not at all times. And he was so, in that respect, as he performed all God's will, in the particulars there mentioned: But he was not a man after God's own heart, in other respects, wherein he performed his own will. In the matter of Uriah, for instance, he was as far from being a man after God's own heart as Saul himself was. It is therefore a very gross, as well as dangerous mistake, to suppose this is the character of David in every part of his behaviour. We must beware of this, unless we would recommend adultery and murder as things after God's own heart. 1Kings 16:12-13.
Robert Jamieson, A. R. Fausset and David Brown
13:22 I have found David, &c.--This quotation is the substance of Ps 89:20; 1Kings 13:14; and perhaps also of Ps 78:70-72.
13:2313:23: ՚Ի սորա՛ զաւակէ Աստուած ըստ աւետեացն յարոյց Իսրայէլի զՓրկիչն Յիսուս.
23. Աստուած, ըստ իր խոստման, սրա սերնդից յարուցեց Իսրայէլի համար[25] մի փրկչի՝ Յիսուսին:[25] Լաւագոյն յուն. բն. ունեն բերեց Իսրայէլին:
23 Ասոր սերունդէն Աստուած իր խոստումին պէս Իսրայէլին՝ Փրկիչ Յիսուսը հանեց.
Ի սորա զաւակէ Աստուած ըստ աւետեացն յարոյց Իսրայելի զՓրկիչն Յիսուս:

13:23: ՚Ի սորա՛ զաւակէ Աստուած ըստ աւետեացն յարոյց Իսրայէլի զՓրկիչն Յիսուս.
23. Աստուած, ըստ իր խոստման, սրա սերնդից յարուցեց Իսրայէլի համար[25] մի փրկչի՝ Յիսուսին:
[25] Լաւագոյն յուն. բն. ունեն բերեց Իսրայէլին:
23 Ասոր սերունդէն Աստուած իր խոստումին պէս Իսրայէլին՝ Փրկիչ Յիսուսը հանեց.
zohrab-1805▾ eastern-1994▾ western am▾
13:2323: Из его-то потомства Бог по обетованию воздвиг Израилю Спасителя Иисуса.
13:23  τούτου ὁ θεὸς ἀπὸ τοῦ σπέρματος κατ᾽ ἐπαγγελίαν ἤγαγεν τῶ ἰσραὴλ σωτῆρα ἰησοῦν,
13:23. τούτου (Of-the-one-this) ὁ (the-one) θεὸς (a-Deity) ἀπὸ (off) τοῦ (of-the-one) σπέρματος (of-a-whorling-to) κατ' (down) ἐπαγγελίαν (to-a-messaging-upon-unto) ἤγαγεν (it-had-led) τῷ (unto-the-one) Ἰσραὴλ (unto-an-Israel) σωτῆρα (to-a-Savior) Ἰησοῦν, (to-an-Iesous,"
13:23. huius Deus ex semine secundum promissionem eduxit Israhel salvatorem IesumOf this man's seed, God, according to his promise, hath raised up to Israel a Saviour Jesus:
23. Of this man’s seed hath God according to promise brought unto Israel a Saviour, Jesus;
13:23. From his offspring, according to the Promise, God has brought Jesus the Savior to Israel.
13:23. Of this man’s seed hath God according to [his] promise raised unto Israel a Saviour, Jesus:
Of this man' s seed hath God according to [his] promise raised unto Israel a Saviour, Jesus:

23: Из его-то потомства Бог по обетованию воздвиг Израилю Спасителя Иисуса.
13:23  τούτου ὁ θεὸς ἀπὸ τοῦ σπέρματος κατ᾽ ἐπαγγελίαν ἤγαγεν τῶ ἰσραὴλ σωτῆρα ἰησοῦν,
13:23. huius Deus ex semine secundum promissionem eduxit Israhel salvatorem Iesum
Of this man's seed, God, according to his promise, hath raised up to Israel a Saviour Jesus:
13:23. From his offspring, according to the Promise, God has brought Jesus the Savior to Israel.
13:23. Of this man’s seed hath God according to [his] promise raised unto Israel a Saviour, Jesus:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
23: От Давида апостол быстро переходит к проповеди о Христе, как цели всей руководимой Богом истории Израиля и как Таком Потомке Давидовом, Которого Давид был наилучшим прообразом своими двумя вышеупомянутыми свойствами (муж по сердцу Божию... исполнит все хотения Мои...) и Который явился совершеннейшим исполнением данного Давиду обетования.
Adam Clarke: Commentary on the Bible - 1831
13:23: Of this man's seed hath God - raised - a Savior - That Jesus Christ came in a direct and indisputable line from David, according to both promise and prophecy, may be seen in the notes on Mat 1:1, etc., and particularly in the notes at the end of Luke And that the Messiah was promised to come from the family of David, see Isa 11:1, Isa 11:2, and Jer 23:5, Jer 23:6.
Albert Barnes: Notes on the Bible - 1834
13:23: Of this man's seed - Of his posterity.
According to his promise - See the notes on Act 2:30.
Raised unto Israel - See the notes on Act 2:30.
A Saviour, Jesus - See the notes on Mat 1:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:23: this: Act 2:30; Sa2 7:12; Psa 89:35-37, Psa 132:11; Isa 7:13, Isa 11:1, Isa 11:10; Jer 23:5, Jer 23:6; Jer 33:15-17; Amo 9:11; Mat 1:1, Mat 21:9, Mat 22:42; Luk 1:31-33, Luk 1:69; Joh 7:42; Rom 1:3; Rev 22:16
raised: Act 2:32-36, Act 3:26, Act 4:12, Act 5:30, Act 5:31; Isa 43:11, Isa 45:21; Zac 9:9; Mat 1:21; Luk 2:10, Luk 2:11; Joh 4:42; Rom 11:26; Tit 1:4, Tit 2:10-14, Tit 3:3-6; Pe2 1:1, Pe2 1:11; Pe2 2:20, Pe2 3:2, Pe2 3:18; Jo1 4:14; Jde 1:25
Geneva 1599
13:23 (9) Of this man's seed hath God according to [his] promise raised unto Israel a Saviour, Jesus:
(9) He proves by the witness of John that Jesus is the Saviour who would come from David.
John Gill
13:23 Of this man's seed hath God, according to his promise,.... In 2Kings 7:12 raised unto Israel a Saviour, Jesus; even Jesus of Nazareth, whose name signifies a Saviour, who is the son of David, according to the flesh; the word "Jesus" is left out in some copies, and so it is in the Syriac and Ethiopic versions, which only read, "salvation" or "redemption"; the Alexandrian copy, and the Vulgate Latin and Ethiopic versions, read, "he hath brought forth unto Israel", &c. the sense is, that as God had promised that the Messiah should spring out of David's loins, so in the fulness of time he had sent him, or caused him to come by the assumption of human nature, or by taking flesh of a virgin, who was of the house and lineage of David; and who was sent, and came first to the people of Israel, though they for the most part slighted and rejected him; however, he was raised up for the mystical Israel of God, all the elect, whether Jews or Gentiles; and that to be the Saviour of them, from sin, Satan, and the law, and every enemy, with a spiritual and eternal salvation, and that both of body and soul; and a very able, willing, and suitable Saviour he is, as well as a perfect and complete one. This Saviour, Jehovah, in his infinite wisdom, found, and in his purposes appointed him to be his salvation, and in his covenant provided and settled him as such; and in the prophecies of the Old Testament spoke of him as the Saviour and Redeemer of his people; and in the fulness of time sent him, and raised him up of David's seed, according to his promise to him. The first promise of a Saviour was made to our first parents, under the character of the seed of the woman; he was next promised to Abraham, that he should be of his seed; and then to Judah, that he should be of his tribe; and after that to David, that he should be of his family; and all this has been fulfilled in Jesus of Nazareth, the true Messiah, who is sometimes called David and David's son. Now it was for the sake of this, that the apostle begins with the choice of the Jewish fathers, and relates so many favours bestowed upon the people of Israel; his view was to lead on to observe this special mercy promised them, and now fulfilled, on which he intended to enlarge in his discourse, as follows.
Robert Jamieson, A. R. Fausset and David Brown
13:23 Of this man's seed hath God, according to . . . promise, raised unto Israel a Saviour, Jesus--The emphasis on this statement lies: (1) in the seed from which Christ sprang--David's--and the promise to that effect, which was thus fulfilled; (2) on the character in which this promised Christ was given of God--"a SAVIOUR." His personal name "JESUS" is emphatically added, as designed to express that very character. (See on Mt 1:21).
13:2413:24: ըստ յառաջագոյն քարոզութեանն Յովհաննու առաջի երեսաց մտի՛ նորա, մկրտութիւն ապաշխարութեան՝ ամենայն ժողովրդեանն Իսրայէլի[2434]։ [2434] Ոմանք. Մտին նորա մկրտութեանն ա՛՛։
24. Նրա գալստից առաջ, նրա առջեւից գնացողը՝ Յովհաննէսը, Իսրայէլի ամբողջ ժողովրդին քարոզել էր ապաշխարել եւ մկրտուել:
24 Դեռ անիկա իր պաշտօնը չսկսած՝ Յովհաննէս նախապէս Իսրայէլի բոլոր ժողովուրդին ապաշխարութեան մկրտութիւնը քարոզեց։
ըստ յառաջագոյն քարոզութեանն Յովհաննու առաջի երեսաց մտի նորա մկրտութիւն ապաշխարութեան ամենայն ժողովրդեանն Իսրայելի:

13:24: ըստ յառաջագոյն քարոզութեանն Յովհաննու առաջի երեսաց մտի՛ նորա, մկրտութիւն ապաշխարութեան՝ ամենայն ժողովրդեանն Իսրայէլի[2434]։
[2434] Ոմանք. Մտին նորա մկրտութեանն ա՛՛։
24. Նրա գալստից առաջ, նրա առջեւից գնացողը՝ Յովհաննէսը, Իսրայէլի ամբողջ ժողովրդին քարոզել էր ապաշխարել եւ մկրտուել:
24 Դեռ անիկա իր պաշտօնը չսկսած՝ Յովհաննէս նախապէս Իսրայէլի բոլոր ժողովուրդին ապաշխարութեան մկրտութիւնը քարոզեց։
zohrab-1805▾ eastern-1994▾ western am▾
13:2424: Перед самым явлением Его Иоанн проповедывал крещение покаяния всему народу Израильскому.
13:24  προκηρύξαντος ἰωάννου πρὸ προσώπου τῆς εἰσόδου αὐτοῦ βάπτισμα μετανοίας παντὶ τῶ λαῶ ἰσραήλ.
13:24. προκηρύξαντος (of-having-heralded-before) Ἰωάνου (of-an-Ioanes) πρὸ (before) προσώπου (of-looked-toward) τῆς (of-the-one) εἰσόδου (of-a-way-into) αὐτοῦ (of-it) βάπτισμα (to-an-immersing-to) μετανοίας (of-a-considering-with-unto) παντὶ (unto-all) τῷ (unto-the-one) λαῷ (unto-a-people) Ἰσραήλ. (of-an-Israel)
13:24. praedicante Iohanne ante faciem adventus eius baptismum paenitentiae omni populo IsrahelJohn first preaching, before his coming, the baptism of penance to all the people of Israel.
24. when John had first preached before his coming the baptism of repentance to all the people of Israel.
13:24. John was preaching, before the face of his advent, a baptism of repentance to all the people of Israel.
13:24. When John had first preached before his coming the baptism of repentance to all the people of Israel.
When John had first preached before his coming the baptism of repentance to all the people of Israel:

24: Перед самым явлением Его Иоанн проповедывал крещение покаяния всему народу Израильскому.
13:24  προκηρύξαντος ἰωάννου πρὸ προσώπου τῆς εἰσόδου αὐτοῦ βάπτισμα μετανοίας παντὶ τῶ λαῶ ἰσραήλ.
13:24. praedicante Iohanne ante faciem adventus eius baptismum paenitentiae omni populo Israhel
John first preaching, before his coming, the baptism of penance to all the people of Israel.
13:24. John was preaching, before the face of his advent, a baptism of repentance to all the people of Israel.
13:24. When John had first preached before his coming the baptism of repentance to all the people of Israel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
24: "Пред самым явлением Его, - т. е. выступлением на дело общественного служения, что было тотчас после Его крещения, - Иоанн проповедовал крещение покаяния..." См. Мк I:4: и паралл.
Adam Clarke: Commentary on the Bible - 1831
13:24: John - preached - the baptism of repentance - On the nature and effects of John's preaching, see the notes on Mat 3:1, etc., and Luk 3:10-15 (note).
Albert Barnes: Notes on the Bible - 1834
13:24: When John had first preached ... - After John had preached and prepared the way, Mat. 3:
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:24: Act 1:22, Act 10:37, Act 19:3, Act 19:4; Mat 3:1-11; Mar 1:2-8; Luk 1:76, Luk 3:2, Luk 3-20; Joh 1:6-8, Joh 1:15-18, Joh 3:25-36, Joh 5:33-36
Geneva 1599
13:24 When John had first preached (n) before his coming the baptism of repentance to all the people of Israel.
(n) John as a herald did not show Christ coming from afar off, as the other prophets did, but right at hand and having already begun his journey.
John Gill
13:24 When John had first preached before his coming,.... Or, "before the face of his entrance"; that is, on his public ministry; for John did not preach before the coming of Christ in the flesh, being born but half a year before him; but before he came forth and was manifest to Israel; before he entered upon his work and office, as a prophet and teacher of the people: and this points out the business of John the Baptist, who was the forerunner of Christ, and went before his face to prepare his way, who gave notice of his coming, and bore testimony to him; and whose testimony the apostle here produces, as being what the Jews could not well reject and deny, he being of so much probity and integrity, and so great a prophet, as he was accounted by all the people; and whom he prepared for the reception of the Messiah, by first preaching;
the baptism of repentance to all the people of Israel: he not only administered the ordinance of baptism, but he preached the doctrine of it, opened the nature and design of it, and required repentance and fruits meet for it, in those who came to have it administered to them: for which reason it is called the baptism of repentance; and this he did publicly before all the people, when the inhabitants of Jerusalem, and all Judea, and all the region round about Jordan, came unto him; see Mk 1:4.
John Wesley
13:24 John having first preached - He mentions this, as a thing already known to them. And so doubtless it was. For it gave so loud an alarm to the whole Jewish nation, as could not but be heard of in foreign countries, at least as remote as Pisidia.
13:2513:25: Եւ իբրեւ լնոյր Յովհաննէս զընթացսն, ասէր. Զո՞ ոք կարծէք զինէն թէ իցեմ. չե՛մ ես այն. այլ ահա գա՛յ զկնի իմ, որում չե՛մ արժանի զկօշիկս ոտիցն լուծանել[2435]։ [2435] Ոմանք. Ոտից նորա լուծանել։
25. Եւ երբ Յովհաննէսը իր գործունէութեան ընթացքն աւարտեց, ասաց. «Իմ մասին ի՞նչ էք կարծում, ո՞վ եմ. ես Քրիստոսը չեմ, այլ ահա իմ յետեւից գալիս է նա, որի ոտքերի կօշիկներն արձակելու արժանի չեմ»:
25 Երբ Յովհաննէս իր ընթացքը կը կատարէր՝ ըսաւ. ‘Ո՞վ կը կարծէք թէ եմ. ես Քրիստոսը չեմ, հապա անիկա ահա՛ իմ ետեւէս կու գայ, որուն ոտքերուն կօշիկները քակելու արժանի չեմ’։
Եւ իբրեւ լնոյր Յովհաննէս զընթացսն, ասէր. Զո՞ ոք կարծէք զինէն թէ իցեմ. չեմ ես այն. այլ ահա գայ զկնի իմ, որում չեմ արժանի զկօշիկս ոտիցն լուծանել:

13:25: Եւ իբրեւ լնոյր Յովհաննէս զընթացսն, ասէր. Զո՞ ոք կարծէք զինէն թէ իցեմ. չե՛մ ես այն. այլ ահա գա՛յ զկնի իմ, որում չե՛մ արժանի զկօշիկս ոտիցն լուծանել[2435]։
[2435] Ոմանք. Ոտից նորա լուծանել։
25. Եւ երբ Յովհաննէսը իր գործունէութեան ընթացքն աւարտեց, ասաց. «Իմ մասին ի՞նչ էք կարծում, ո՞վ եմ. ես Քրիստոսը չեմ, այլ ահա իմ յետեւից գալիս է նա, որի ոտքերի կօշիկներն արձակելու արժանի չեմ»:
25 Երբ Յովհաննէս իր ընթացքը կը կատարէր՝ ըսաւ. ‘Ո՞վ կը կարծէք թէ եմ. ես Քրիստոսը չեմ, հապա անիկա ահա՛ իմ ետեւէս կու գայ, որուն ոտքերուն կօշիկները քակելու արժանի չեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
13:2525: При окончании же поприща своего, Иоанн говорил: за кого почитаете вы меня? я не тот; но вот, идет за мною, у Которого я недостоин развязать обувь на ногах.
13:25  ὡς δὲ ἐπλήρου ἰωάννης τὸν δρόμον, ἔλεγεν, τί ἐμὲ ὑπονοεῖτε εἶναι; οὐκ εἰμὶ ἐγώ· ἀλλ᾽ ἰδοὺ ἔρχεται μετ᾽ ἐμὲ οὖ οὐκ εἰμὶ ἄξιος τὸ ὑπόδημα τῶν ποδῶν λῦσαι.
13:25. ὡς (As) δὲ (moreover) ἐπλήρου (it-was-en-filling,"Ἰωάνης (an-Ioanes,"τὸν (to-the-one) δρόμον, (to-a-circuit,"ἔλεγεν (it-was-forthing,"Τί (To-what-one) ἐμὲ (to-ME) ὑπονοεῖτε (ye-consider-under-unto) εἶναι; (to-be?"οὐκ (Not) εἰμὶ (I-be) ἐγώ: (I) ἀλλ' (other) ἰδοὺ ( thou-should-have-had-seen ," ἔρχεται ( it-cometh ) μετ' (with) ἐμὲ (to-ME) οὗ (of-which) οὐκ (not) εἰμὶ (I-be) ἄξιος (deem-belonged) τὸ (to-the-one) ὑπόδημα (to-a-binding-under) τῶν (of-the-ones) ποδῶν (of-feet) λῦσαι. (to-have-loosed)
13:25. cum impleret autem Iohannes cursum suum dicebat quem me arbitramini esse non sum ego sed ecce venit post me cuius non sum dignus calciamenta pedum solvereAnd when John was fulfilling his course, he said: I am not he whom you think me to be. But behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.
25. And as John was fulfilling his course, he said, What suppose ye that I am? I am not . But behold, there cometh one after me, the shoes of whose feet I am not worthy to unloose.
13:25. Then, when John completed his course, he was saying: ‘I am not the one you consider me to be. For behold, one arrives after me, the shoes of whose feet I am not worthy to loosen.’
13:25. And as John fulfilled his course, he said, Whom think ye that I am? I am not [he]. But, behold, there cometh one after me, whose shoes of [his] feet I am not worthy to loose.
And as John fulfilled his course, he said, Whom think ye that I am? I am not [he]. But, behold, there cometh one after me, whose shoes of [his] feet I am not worthy to loose:

25: При окончании же поприща своего, Иоанн говорил: за кого почитаете вы меня? я не тот; но вот, идет за мною, у Которого я недостоин развязать обувь на ногах.
13:25  ὡς δὲ ἐπλήρου ἰωάννης τὸν δρόμον, ἔλεγεν, τί ἐμὲ ὑπονοεῖτε εἶναι; οὐκ εἰμὶ ἐγώ· ἀλλ᾽ ἰδοὺ ἔρχεται μετ᾽ ἐμὲ οὖ οὐκ εἰμὶ ἄξιος τὸ ὑπόδημα τῶν ποδῶν λῦσαι.
13:25. cum impleret autem Iohannes cursum suum dicebat quem me arbitramini esse non sum ego sed ecce venit post me cuius non sum dignus calciamenta pedum solvere
And when John was fulfilling his course, he said: I am not he whom you think me to be. But behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.
13:25. Then, when John completed his course, he was saying: ‘I am not the one you consider me to be. For behold, one arrives after me, the shoes of whose feet I am not worthy to loosen.’
13:25. And as John fulfilled his course, he said, Whom think ye that I am? I am not [he]. But, behold, there cometh one after me, whose shoes of [his] feet I am not worthy to loose.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
25: "При окончании поприща своего...", т. е. при окончании своего служения в качестве Предтечи Христова, а не при окончании жизни вообще. Приведенные слова Предтечи сказаны им еще около времени крещения Христова, которым, собственно, и закончилось служение Предтечи, а не его смертью, хотя и эта смерть не замедлила.

"За кого почитаете вы меня? - Я не тот...", и т. д. Краткое и свободное воспроизведение свидетельств Крестителя, изложенных в Евангелиях (Ин I:20: и д. III:28: и паралл. ). Речь апостола живая, возбужденная и потому отрывистая.
Adam Clarke: Commentary on the Bible - 1831
13:25: As John fulfilled his course - As John was fulfilling his race, he said, etc. It has been supposed that the word δρομον, course, or race, is used here to point out the short duration of the Baptist's ministry, and the fervent zeal with which he performed it. It signifies properly his ministry, or life. A man's work, employment, function, etc., is his race, course, or way of life. John had a ministry from God; and he discharged the duties of it with zeal and diligence; bore the fatigues of it with patience and resignation; and was gloriously successful in it, because the hand of the Lord was with him.
Albert Barnes: Notes on the Bible - 1834
13:25: And as John fulfilled his course - As he was engaged in completing his work. His ministry is called a course or race, that which was to be run, or completed.
He said ... - These are not the precise words which the evangelists have recorded, but the sense is the same. See the Joh 1:20 note; Mat 3:11 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:25: fulfilled: Act 13:36, Act 20:24; Mar 6:16-28; Joh 4:34, Joh 19:28-30; Ti2 4:7; Rev 11:7
whom: Act 19:4; Mat 3:11; Mar 1:7; Luk 3:15, Luk 3:16; Joh 1:20-23, Joh 1:26, Joh 1:27, Joh 1:29, Joh 1:34, Joh 1:36; Joh 3:27-29, Joh 7:18; Co2 4:5
John Gill
13:25 And as John fulfilled his course,.... Or race, the work of the ministry he was called to; as he was preaching and baptizing, which were the race set before him to run, and in which he ran well; he made full proof of his ministry. The life of every Christian is a race, and especially of a minister of the Gospel, and which requires strength, courage, agility, patience, and perseverance; this world is the place in which they run; and this is only the running time; in heaven they will sit down on the throne with Christ; the way in which they run, is the way of their duty, the way of God's commandments; the mark they have in view, which they keep their eye on, and to which they direct their course, is Christ; and glory is the incorruptible crown they run for, and which, when they have finished their course, will be given them by the chief shepherd and righteous judge; see Ti2 4:7 and this is to be understood, not of the end of John's race, or ministry, but rather of the beginning of it; for it was then, he said,
whom think ye that I am? I am not he; that is the Messiah. The apostle seems to refer to Jn 1:19 when the Jews asked him who he was, and he freely declared he was not the Christ; there the question is put by them to him, here by him to them; doubtless the questions were put by both; however the sense is the same, that he was not the Messiah, but he bore testimony to him that was:
but behold there cometh one after me; meaning Jesus, who was the Messiah, and who when John spoke these words, was coming after him from Galilee to Jordan to be baptized by him, and who in a little while after that came forth in the public ministry of the word: John was to come forth first, and then Jesus after him, because he was the harbinger of the Messiah, whose coming he was to proclaim and prepare men for, and whose person he was to point out; for though he is said to be after him, he was not in any sense inferior to him: John was born into the world before Christ, as man, was born, yet he as the eternal Son of God was before John, was from the beginning, even from eternity; John entered on the office of his ministry before him, but Christ was not below him; as not in the dignity of his person, so neither in the nature and excellency of his office; and John takes care to secure the honour and glory of Christ, and to prevent any low opinion that might be entertained of him from what he had said, by adding,
whose shoes of his feet I am not worthy to loose; suggesting hereby, that he was unworthy to be his servant, to perform the meanest part of service for him that could be thought of; so far was he from assuming any preference to him on account of his being before him, as his forerunner; see Mt 3:11. See Gill on Mt 3:11. See Gill on Jn 1:27.
John Wesley
13:25 His course - His work was quickly finished, and might therefore well be termed a course or race. Lk 3:16.
13:2613:26: Ա՛րք եղբարք՝ որդի՛ք Աբրահամեան տոհմին, եւ որ ՚ի ձեզ երկիւղա՛ծք իցեն յԱստուծոյ. ձե՛զ բանս այս փրկութեան առաքեցաւ[2436]։ [2436] Օրինակ մի ընդ Ոսկանայ. Փրկութիւն առաքե՛՛։
26. Եղբայրնե՛ր, Աբրահամի տոհմի որդինե՛ր եւ ձեր մէջ նրանք, որ Աստծուց երկնչում են, ձե՛զ[26] ուղարկուեց փրկութեան այս խօսքը.[26] Լաւագոյն յուն. բն. ձեզ բառի փոխարէն ունեն մեզ:
26 Մարդի՛կ եղբայրներ, Աբրահամին տոհմին որդիներ՝ անոնք որ ձեր մէջ աստուածավախ են՝ այս փրկութեան խօսքը ձեզի ղրկուեցաւ։
Արք եղբարք, որդիք Աբրահամեան տոհմին, եւ որ ի ձեզ երկիւղածք իցեն յԱստուծոյ. ձեզ բանս այս փրկութեան առաքեցաւ:

13:26: Ա՛րք եղբարք՝ որդի՛ք Աբրահամեան տոհմին, եւ որ ՚ի ձեզ երկիւղա՛ծք իցեն յԱստուծոյ. ձե՛զ բանս այս փրկութեան առաքեցաւ[2436]։
[2436] Օրինակ մի ընդ Ոսկանայ. Փրկութիւն առաքե՛՛։
26. Եղբայրնե՛ր, Աբրահամի տոհմի որդինե՛ր եւ ձեր մէջ նրանք, որ Աստծուց երկնչում են, ձե՛զ[26] ուղարկուեց փրկութեան այս խօսքը.
[26] Լաւագոյն յուն. բն. ձեզ բառի փոխարէն ունեն մեզ:
26 Մարդի՛կ եղբայրներ, Աբրահամին տոհմին որդիներ՝ անոնք որ ձեր մէջ աստուածավախ են՝ այս փրկութեան խօսքը ձեզի ղրկուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
13:2626: Мужи братия, дети рода Авраамова, и боящиеся Бога между вами! вам послано слово спасения сего.
13:26  ἄνδρες ἀδελφοί, υἱοὶ γένους ἀβραὰμ καὶ οἱ ἐν ὑμῖν φοβούμενοι τὸν θεόν, ἡμῖν ὁ λόγος τῆς σωτηρίας ταύτης ἐξαπεστάλη.
13:26. Ἄνδρες (Men) ἀδελφοί , ( Brethrened ,"υἱοὶ (Sons) γένους (of-a-kindred) Ἀβραὰμ (of-an-Abraam) καὶ (and) οἱ (the-ones) ἐν (in) ὑμῖν (unto-ye) φοβούμενοι ( feareeing-unto ) τὸν (to-the-one) θεόν, (to-a-Deity,"ἡμῖν (unto-us) ὁ ( the-one ) λόγος ( a-forthee ) τῆς (of-the-one) σωτηρίας (of-a-savioring-unto) ταύτης (of-the-one-this) ἐξαπεστάλη . ( it-had-been-set-off-out )
13:26. viri fratres filii generis Abraham et qui in vobis timent Deum vobis verbum salutis huius missum estMen, brethren, children of the stock of Abraham, and whosoever among you fear God: to you the word of this salvation is sent.
26. Brethren, children of the stock of Abraham, and those among you that fear God, to us is the word of this salvation sent forth.
13:26. Noble brothers, sons of the stock of Abraham, and those among you who fear God, it is to you the Word of this salvation has been sent.
13:26. Men [and] brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.
Men [and] brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent:

26: Мужи братия, дети рода Авраамова, и боящиеся Бога между вами! вам послано слово спасения сего.
13:26  ἄνδρες ἀδελφοί, υἱοὶ γένους ἀβραὰμ καὶ οἱ ἐν ὑμῖν φοβούμενοι τὸν θεόν, ἡμῖν ὁ λόγος τῆς σωτηρίας ταύτης ἐξαπεστάλη.
13:26. viri fratres filii generis Abraham et qui in vobis timent Deum vobis verbum salutis huius missum est
Men, brethren, children of the stock of Abraham, and whosoever among you fear God: to you the word of this salvation is sent.
13:26. Noble brothers, sons of the stock of Abraham, and those among you who fear God, it is to you the Word of this salvation has been sent.
13:26. Men [and] brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
26: Приступая к изложению самой сущности евангельской проповеди о страданиях, смерти и воскресении Христовом и спасении всех Христом, апостол повторяет с усиленною любвеобильностью и убедительностью воззвание к присутствующим: мужи братия, чада рода Авраамова - т. е. природные евреи, и боящиеся Бога между вами, т. е. прозелиты (ср. ст. 16).

"Слово спасения сего...", т. е. проповедь сего спасения и самое спасение. "Вам послано..." - umin... apestalh... - послано через апостолов, в данном случае Павла и Варнаву.
Adam Clarke: Commentary on the Bible - 1831
13:26: Men and brethren - This should have been translated brethren simply. See the note on Act 7:2.
Children of the stock of Abraham - All ye that are Jews.
And whosoever among you feared God - That is, all ye who are Gentiles, and are now proselytes to the Jewish religion.
The word of this salvation - The doctrine that contains the promise of deliverance from sin, and the means by which it is brought about; all which is founded on Jesus, of the stock of David, dying and rising again for the salvation of Jews and Gentiles.
Albert Barnes: Notes on the Bible - 1834
13:26: Men and brethren - Paul now exhorts them to embrace the Lord Jesus as the Messiah. He uses, therefore, the most respectful and fraternal language.
Children of the stock of Abraham - Descendants of Abraham; you who regard Abraham as your ancestor. He means here to address particularly the native-born Jews; and this appellation is used because they valued themselves highly on account of their descent from Abraham (see the notes on Mat 3:9); and because the promise of the Messiah had been specially given to him.
And whosoever ... - Proselytes. See the notes on Act 13:16.
Is the word of this salvation sent - This message of salvation. It was sent particularly to the Jewish people. The Saviour was sent to that nation Mat 15:24; and the design was to offer to them first the message of life. See the notes on Act 13:46.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:26: children: Act 13:15, Act 13:17, Act 13:46, Act 3:26; Ch2 20:7; Psa 105:6, Psa 147:19, Psa 147:20; Isa 41:8, Isa 48:1, Isa 51:1, Isa 51:2; Mat 3:9, Mat 10:6; Luk 24:47
and whosoever: Act 13:16, Act 13:43, Act 10:35
to you: Act 16:17, Act 28:28; Isa 46:13; Luk 1:69, Luk 1:77; Rom 1:16; Co2 5:19-21; Eph 1:13; Col 1:5
Geneva 1599
13:26 (10) Men [and] brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.
(10) Christ was promised and sent appropriately to the Jews.
John Gill
13:26 Men and brethren, children of the stock of Abraham,.... This address is made to them in the synagogue, who were Jews by birth, and in a form very grateful and pleasing; he calls them "men", perhaps not only from the common nature of mankind in them, but because they took this name peculiarly to themselves, and denied it to the nations of the world; and which they gather from Ezek 34:31 and he styles them "brethren", because they were his countrymen; and "children of the stock of Abraham", with respect to their lineage and descent, and of which they gloried:
and whosoever among you feareth God; these were the proselytes among them; See Gill on Acts 13:16.
to you is the word of this salvation sent; meaning either the Lord Jesus Christ himself, the essential and eternal "Logos", or word of God, and whom the Syriac and Ethiopic versions here style, "the word of life", as in 1Jn 1:1 who is the author of salvation, and who was in the first place sent unto the Jews; or rather the Gospel, which gives an account of the author of spiritual and eternal salvation, of his person, and of his manner of obtaining it, and of the nature of salvation, and who the persons are to whom it belongs. The Gospel is not a proposal of terms, by complying with which men may be saved, as faith, repentance, and good works, which are not terms of salvation, but either blessings, parts or fruits of it; but it is a declaration of salvation itself, as being a thing done by Christ; it declares him to be the alone able, willing, and all sufficient Saviour, and the salvation he has wrought out to be a great one, complete, spiritual, and everlasting; and that those that believe in him shall be saved with it. It is the word preaching salvation by him, showing, that he has wrought out an everlasting righteousness for the justification of his people; hence it is sometimes called the word of righteousness; and that he has made peace and reconciliation by the blood of his cross, for which reason it is styled the word of reconciliation; and that eternal life is in him, and by him, and therefore it is called the word of life: for the salvation it publishes includes all the blessings of grace, and everlasting glory, and happiness; it is the means of applying the salvation it declares; the Spirit of God comes by it, who, whilst it is preaching, falls upon, and conveys himself into the hearts of men: regeneration is ascribed to the word of truth; faith comes by hearing; and sanctification is promoted and increased by it, as an instrument; and after men believe in it, they are sealed with the Holy Spirit of promise; all which shows what a wonderful blessing the Gospel is: and this was now sent not to the Jews only, though to them in the first place, but to the Gentiles also; the Alexandrian copy, in the two last clauses, instead of "you", reads "us".
Robert Jamieson, A. R. Fausset and David Brown
13:26 children . . . of Abraham, and whosoever among you feareth God--Gentile proselytes.
to you is the word of this salvation sent--both being regarded as one class, as "the Jew first," to whom the Gospel was to be addressed in the first instance.
13:2713:27: Բայց որ բնակեալ են յԵրուսաղէմ, եւ իշխանք նոցա՝ անծանօ՛թ եղեն ՚ի նմանէ. եւ ըստ բարբառոց մարգարէիցն, որ զամենայն շաբաթսն ընթեռնուին՝ դատեալ կատարեցին[2437]. [2437] Ոմանք. Անծանօթք եղեն ՚ի սմանէ... դատել կատարեցին։ ՚Ի լուս՛՛. Ըստ բարբառոյ. համաձայն բազմաց ՚ի բնաբ՛՛։ Ոսկան. Զամենայն շաբաթսն ընթերցեալ լինէին, դատեալ կա՛՛։
27. բայց Երուսաղէմում բնակուողները եւ նրանց իշխանաւորները չճանաչեցին Յիսուսին եւ նրան դատապարտելով՝ կատարեցին մարգարէների խօսքը, որ ամէն շաբաթ ընթերցում էին:
27 Քանզի Երուսաղէմ բնակողները եւ անոնց իշխանները ո՛չ զանիկա ճանչցան, ո՛չ ալ մարգարէներուն ձայները՝ որոնք ամէն շաբաթ օրերը կը կարդացուին, բայց գրուածները կատարեցին՝ զինք դատապարտելով
Բայց որ բնակեալ են յԵրուսաղէմ, եւ իշխանք նոցա անծանօթ եղեն ի նմանէ, եւ [58]ըստ բարբառոյ`` մարգարէիցն, որ զամենայն շաբաթսն ընթեռնուին, դատեալ կատարեցին:

13:27: Բայց որ բնակեալ են յԵրուսաղէմ, եւ իշխանք նոցա՝ անծանօ՛թ եղեն ՚ի նմանէ. եւ ըստ բարբառոց մարգարէիցն, որ զամենայն շաբաթսն ընթեռնուին՝ դատեալ կատարեցին[2437].
[2437] Ոմանք. Անծանօթք եղեն ՚ի սմանէ... դատել կատարեցին։ ՚Ի լուս՛՛. Ըստ բարբառոյ. համաձայն բազմաց ՚ի բնաբ՛՛։ Ոսկան. Զամենայն շաբաթսն ընթերցեալ լինէին, դատեալ կա՛՛։
27. բայց Երուսաղէմում բնակուողները եւ նրանց իշխանաւորները չճանաչեցին Յիսուսին եւ նրան դատապարտելով՝ կատարեցին մարգարէների խօսքը, որ ամէն շաբաթ ընթերցում էին:
27 Քանզի Երուսաղէմ բնակողները եւ անոնց իշխանները ո՛չ զանիկա ճանչցան, ո՛չ ալ մարգարէներուն ձայները՝ որոնք ամէն շաբաթ օրերը կը կարդացուին, բայց գրուածները կատարեցին՝ զինք դատապարտելով
zohrab-1805▾ eastern-1994▾ western am▾
13:2727: Ибо жители Иерусалима и начальники их, не узнав Его и осудив, исполнили слова пророческие, читаемые каждую субботу,
13:27  οἱ γὰρ κατοικοῦντες ἐν ἰερουσαλὴμ καὶ οἱ ἄρχοντες αὐτῶν τοῦτον ἀγνοήσαντες καὶ τὰς φωνὰς τῶν προφητῶν τὰς κατὰ πᾶν σάββατον ἀναγινωσκομένας κρίναντες ἐπλήρωσαν,
13:27. οἱ (The-ones) γὰρ (therefore) κατοικοῦντες ( housing-down-unto ) ἐν (in) Ἰερουσαλὴμ (unto-a-Hierousalem) καὶ (and) οἱ (the-ones) ἄρχοντες (firstings) αὐτῶν (of-them) τοῦτον (to-the-one-this) ἀγνοήσαντες ( having-un-considered-unto ) καὶ (and) τὰς (to-the-ones) φωνὰς (to-sounds) τῶν (of-the-ones) προφητῶν (of-declarers-before) τὰς (to-the-ones) κατὰ (down) πᾶν (to-all) σάββατον (to-a-sabbath) ἀναγινωσκομένας ( to-being-acquainted-up ) κρίναντες ( having-separated ) ἐπλήρωσαν, (they-en-filled,"
13:27. qui enim habitabant Hierusalem et principes eius hunc ignorantes et voces prophetarum quae per omne sabbatum leguntur iudicantes impleveruntFor they that inhabited Jerusalem and the rulers thereof, not knowing him, nor the voices of the prophets which are read every sabbath, judging him, have fulfilled them.
27. For they that dwell in Jerusalem, and their rulers, because they knew him not, nor the voices of the prophets which are read every sabbath, fulfilled by condemning .
13:27. For those who were living in Jerusalem, and its rulers, heeding neither him, nor the voices of the Prophets that are read on every Sabbath, fulfilled these by judging him.
13:27. For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled [them] in condemning [him].
For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled [them] in condemning:

27: Ибо жители Иерусалима и начальники их, не узнав Его и осудив, исполнили слова пророческие, читаемые каждую субботу,
13:27  οἱ γὰρ κατοικοῦντες ἐν ἰερουσαλὴμ καὶ οἱ ἄρχοντες αὐτῶν τοῦτον ἀγνοήσαντες καὶ τὰς φωνὰς τῶν προφητῶν τὰς κατὰ πᾶν σάββατον ἀναγινωσκομένας κρίναντες ἐπλήρωσαν,
13:27. qui enim habitabant Hierusalem et principes eius hunc ignorantes et voces prophetarum quae per omne sabbatum leguntur iudicantes impleverunt
For they that inhabited Jerusalem and the rulers thereof, not knowing him, nor the voices of the prophets which are read every sabbath, judging him, have fulfilled them.
13:27. For those who were living in Jerusalem, and its rulers, heeding neither him, nor the voices of the Prophets that are read on every Sabbath, fulfilled these by judging him.
13:27. For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled [them] in condemning [him].
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
27: "Ибо..." - здесь в значении не причинном, а объяснительном.

"Исполнили слова пророческие..." - сами того не думая и не сознавая исполнили то, что предопределено от вечности Богом и предречено через пророков, т. е. что Христу надлежало пострадать и умереть.

"Читаемые каждую субботу..." Какой тяжкий укор! Какая горькая истина! Каждую субботу эти пророческие слова читаются в синагогах, и читающие и толкующие не сознают, что они явились их страшными исполнителями. Но если в непризнании Мессии несколько могло облегчать их вину неведение, то дальнейшее - убиение Невинного по признании таковым - уже нисколько не извиняет их: "это уже не было делом неведения; ибо, положим, что они не почитали Его за Христа, но почему при том убили Его..." (Злат. )
Adam Clarke: Commentary on the Bible - 1831
13:27: Because they knew him not - A gentle excuse for the persecuting high priests, etc. They did not know that Jesus was the Christ, because they did not know the prophets: and why did they not know the prophets, which were read every Sabbath day? Because they did not desire to know his will; and therefore they knew not the doctrine of God: nor did they know that, in condemning Christ, they fulfilled those very Scriptures which were read every Sabbath day in their synagogues.
Albert Barnes: Notes on the Bible - 1834
13:27: Because they knew him not - The statement in this verse is designed, not to reproach the Jews at Jerusalem, but to introduce the fact that Jesus had died, and had risen again. With great wisdom and tenderness, Paul speaks of the murderers of the Saviour in such a manner as not to exasperate, but, as far as possible, to mitigate their crime. There was sufficient guilt in the murder of the Son of God to fill the nation with alarm, even after all that could be said to mitigate the deed. See Act 2:23, Act 2:36-37. When Paul says, "They knew him not," he means that they did not know him to be the Messiah (see Co1 2:8); they were ignorant of the true meaning of the prophecies of the Old Testament; they regarded him as an impostor. See the notes on Act 3:17.
Nor yet the voices of the prophets - The meaning of the predictions of the Old Testament respecting the Messiah. They expected a prince and a conqueror, but did not expect a Messiah that was poor and despised; that was a man of sorrows and that was to die on a cross.
Which are read every sabbath-day - In the synagogues. Though the Scriptures were read so constantly, yet they were ignorant of their true meaning. They were blinded by pride, and prejudice, and preconceived opinions. People may often in this way read the Bible a good part of their lives and never understand it.
They have fulfilled them ... - By putting him to death they have accomplished what was foretold.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:27: because: Act 3:17; Luk 22:34; Joh 8:28, Joh 15:21, Joh 16:3; Rom 11:8-10, Rom 11:25; Co1 2:8; Co2 3:14, Co2 4:4; Ti1 1:13
nor: Mat 22:29; Luk 24:25-27, Luk 24:44, Luk 24:45
which: Act 13:14, Act 13:15, Act 15:21
they have: Act 26:22, Act 26:23, Act 28:23; Gen 50:20; Mat 26:54-56; Luk 24:20, Luk 24:24; Joh 19:28-30; Joh 19:36, Joh 19:37
Geneva 1599
13:27 (11) For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled [them] in condemning [him].
(11) All things came to pass to Christ, which the Prophets foretold concerning the Messiah: so that by this also it appears that he is the true and only saviour: and yet nonetheless they are not to be excused who did not only not receive him, but also persecuted him most cruelly, even though he was innocent.
John Gill
13:27 For they that dwelt at Jerusalem, and their rulers,.... The inhabitants of that city, and the great sanhedrim which sat there: because they knew him not; that is, either Jesus the Saviour, whom God had raised of the seed of David, and to whom John bore witness; and which must be understood, not of all the inhabitants of Jerusalem, and members of the sanhedrim; for though some were ignorant, yet there were others that knew that Jesus was the Messiah, and notwithstanding rejected him; but the apostle chooses to take no notice of these, because he would not irritate and provoke, but rather of others, that were really ignorant of Christ: or else this may be understood of the Gospel, the word of salvation, that the Jews knew not "that"; and so the Syriac version renders it; and to which agrees the Ethiopic version, which reads thus, "they knew not this word of the prophets", joining the word of salvation, and what follows, together:
nor yet the voices of the prophets: "or the writings of the prophets", as the Syriac version, and some copies read; their prophecies concerning the Messiah, particularly in Ps 22:1 which are read every sabbath day; See Gill on Acts 13:15.
they have fulfilled them; the word, of the prophets:
in condemning him; Jesus Christ, for these prophets testified, in the places referred to, of the sufferings and death of Christ, to which he was condemned by them.
John Wesley
13:27 For they that dwell at Jerusalem, and their rulers - He here anticipates a strong objection, "Why did not they at Jerusalem, and especially their rulers, believe?" They know not him, because they understood not those very prophets whom they read or heard continually. Their very condemning him, innocent as he was, proves that they understood not the prophecies concerning him.
Robert Jamieson, A. R. Fausset and David Brown
13:27 For they that dwell at Jerusalem, and their rulers, because they knew him not, &c.--The apostle here speaks as if the more immediate guilt of Christ's death lay with the rulers and people of the metropolis, to which he fondly hoped that those residing at such a distance as Antioch would not set their seal.
13:2813:28: եւ ո՛չ մի ինչ պատճառ մահու գտեալ՝ խնդրեցին ՚ի Պիղատոսէ սպանանե՛լ զնա[2438]։ [2438] Ոմանք. Պատճառս մահու գտ՛՛։
28. Եւ մահուան արժանի ոչ մի յանցանք չգտնելով՝ Պիղատոսին խնդրեցին սպանել նրան:
28 Եւ մահուան պատճառ մըն ալ չգտած, Պիղատոսէն խնդրեցին, որ անիկա սպաննուի։
եւ ոչ մի ինչ պատճառս մահու գտեալ` խնդրեցին ի Պիղատոսէ սպանանել զնա:

13:28: եւ ո՛չ մի ինչ պատճառ մահու գտեալ՝ խնդրեցին ՚ի Պիղատոսէ սպանանե՛լ զնա[2438]։
[2438] Ոմանք. Պատճառս մահու գտ՛՛։
28. Եւ մահուան արժանի ոչ մի յանցանք չգտնելով՝ Պիղատոսին խնդրեցին սպանել նրան:
28 Եւ մահուան պատճառ մըն ալ չգտած, Պիղատոսէն խնդրեցին, որ անիկա սպաննուի։
zohrab-1805▾ eastern-1994▾ western am▾
13:2828: и, не найдя в Нем никакой вины, достойной смерти, просили Пилата убить Его.
13:28  καὶ μηδεμίαν αἰτίαν θανάτου εὑρόντες ᾐτήσαντο πιλᾶτον ἀναιρεθῆναι αὐτόν·
13:28. καὶ (and) μηδεμίαν (to-lest-moreover-one) αἰτίαν (to-an-appealing-unto) θανάτου (of-a-death) εὑρόντες ( having-had-found ) ᾐτήσαντο ( they-appealed-unto ) Πειλᾶτον (to-a-Peilatos) ἀναιρεθῆναι (to-have-been-lifted-up) αὐτόν: (to-it)
13:28. et nullam causam mortis invenientes in eum petierunt a Pilato ut interficerent eumAnd finding no cause of death in him, they desired of Pilate that they might kill him.
28. And though they found no cause of death , yet asked they of Pilate that he should be slain.
13:28. And although they found no case for death against him, they petitioned Pilate, so that they might put him to death.
13:28. And though they found no cause of death [in him], yet desired they Pilate that he should be slain.
And though they found no cause of death [in him], yet desired they Pilate that he should be slain:

28: и, не найдя в Нем никакой вины, достойной смерти, просили Пилата убить Его.
13:28  καὶ μηδεμίαν αἰτίαν θανάτου εὑρόντες ᾐτήσαντο πιλᾶτον ἀναιρεθῆναι αὐτόν·
13:28. et nullam causam mortis invenientes in eum petierunt a Pilato ut interficerent eum
And finding no cause of death in him, they desired of Pilate that they might kill him.
13:28. And although they found no case for death against him, they petitioned Pilate, so that they might put him to death.
13:28. And though they found no cause of death [in him], yet desired they Pilate that he should be slain.
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
13:28: They found no cause of death in him - No reason why he should be condemned. Though they accused him of several things, yet they could not substantiate the most trifling charge against him; and yet, in opposition to all justice and equity, desired Pilate to put him to death! This points their perfidy in the strongest light.
Albert Barnes: Notes on the Bible - 1834
13:28: And though they found ... - They found no crime which deserved death. This is conclusively shown by the trial itself. After all their efforts; after the treason of Judas; after their employing false witnesses; still no crime was laid to his charge. The Sanhedrin condemned him for blasphemy; and yet they knew that they could not substantiate the charge before Pilate, and they therefore endeavored to procure his condemnation on the ground of sedition. Compare Luk 22:70-71, with Luk 23:1-2.
Yet desired they Pilate ... - Mat 27:1-2; Luk 23:4-5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:28: Act 3:13, Act 3:14; Mat 27:19, Mat 27:22-25; Mar 15:13-15; Luk 23:4, Luk 23:5, Luk 23:14-16, Luk 23:21-25; Joh 18:38, Joh 19:4, Joh 19:12-16
John Gill
13:28 And though they found no cause of death in him,.... That is, no crime that deserved death; they sought for such, but could find none; they suborned false witnesses, who brought charges against him, but could not support them; wherefore Pilate, his judge, several times declared his innocence, and would have discharged him:
yet desired they Pilate that he should be slain; they were urgent and importunate with him, that he would order him to be put to death; the power of life and death being then in the hands of the Romans; the Vulgate Latin and Syriac versions read, "that they might slay him"; and the Arabic version, "that he might slay him"; and the Ethiopic version renders the whole quite contrary to the sense, "and they gave power to Pilate to hang him"; whereas the power of putting him to death was in Pilate, and not in them: and therefore they were pressing upon him, that he would order his execution, notwithstanding his innocence.
Robert Jamieson, A. R. Fausset and David Brown
13:28 found no cause of death--though they sought it (Mt 26:59-60).
13:2913:29: Եւ իբրեւ կատարեցի՛ն զամենայն՝ որ վասն նորա գրեալ էր, իջուցեալ ՚ի փայտէն՝ եդի՛ն ՚ի գերեզմանի։
29. Եւ երբ կատարեցին այն ամէնը, ինչ նրա մասին գրուած էր, խաչափայտից իջեցնելով նրան՝ գերեզման դրեցին:
29 Երբ անոր համար բոլոր գրուած բաները կատարեցին, փայտէն վար իջեցնելով՝ գերեզմանին մէջ դրին։
Եւ իբրեւ կատարեցին զամենայն որ վասն նորա գրեալ էր` իջուցեալ ի փայտէն եդին ի գերեզմանի:

13:29: Եւ իբրեւ կատարեցի՛ն զամենայն՝ որ վասն նորա գրեալ էր, իջուցեալ ՚ի փայտէն՝ եդի՛ն ՚ի գերեզմանի։
29. Եւ երբ կատարեցին այն ամէնը, ինչ նրա մասին գրուած էր, խաչափայտից իջեցնելով նրան՝ գերեզման դրեցին:
29 Երբ անոր համար բոլոր գրուած բաները կատարեցին, փայտէն վար իջեցնելով՝ գերեզմանին մէջ դրին։
zohrab-1805▾ eastern-1994▾ western am▾
13:2929: Когда же исполнили всё написанное о Нем, то, сняв с древа, положили Его во гроб.
13:29  ὡς δὲ ἐτέλεσαν πάντα τὰ περὶ αὐτοῦ γεγραμμένα, καθελόντες ἀπὸ τοῦ ξύλου ἔθηκαν εἰς μνημεῖον.
13:29. ὡς (as) δὲ (moreover) ἐτέλεσαν (they-finished-unto) πάντα ( to-all ) τὰ (to-the-ones) περὶ (about) αὐτοῦ (of-it) γεγραμμένα , ( to-having-had-come-to-be-scribed ," καθελόντες ( having-had-sectioned-down ) ἀπὸ (off) τοῦ (of-the-one) ξύλου (of-a-wood) ἔθηκαν (they-placed) εἰς (into) μνημεῖον. (to-a-rememberlet-of)
13:29. cumque consummassent omnia quae de eo scripta erant deponentes eum de ligno posuerunt in monumentoAnd when they had fulfilled all things that were written of him, taking him down from the tree, they laid him in a sepulchre.
29. And when they had fulfilled all things that were written of him, they took him down from the tree, and laid him in a tomb.
13:29. And when they had fulfilled everything that had been written about him, taking him down from the tree, they placed him in a tomb.
13:29. And when they had fulfilled all that was written of him, they took [him] down from the tree, and laid [him] in a sepulchre.
And when they had fulfilled all that was written of him, they took [him] down from the tree, and laid [him] in a sepulchre:

29: Когда же исполнили всё написанное о Нем, то, сняв с древа, положили Его во гроб.
13:29  ὡς δὲ ἐτέλεσαν πάντα τὰ περὶ αὐτοῦ γεγραμμένα, καθελόντες ἀπὸ τοῦ ξύλου ἔθηκαν εἰς μνημεῖον.
13:29. cumque consummassent omnia quae de eo scripta erant deponentes eum de ligno posuerunt in monumento
And when they had fulfilled all things that were written of him, taking him down from the tree, they laid him in a sepulchre.
13:29. And when they had fulfilled everything that had been written about him, taking him down from the tree, they placed him in a tomb.
13:29. And when they had fulfilled all that was written of him, they took [him] down from the tree, and laid [him] in a sepulchre.
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
29: "Сняв с древа, положили Его во гробе..." Хотя это сделали уже не враги, а друзья Господа (Иосиф с Никодимом), однако апостол усвояет и это распинателям Христовым, как последствие их страшного дела, обобщаемого от начала до конца.
Adam Clarke: Commentary on the Bible - 1831
13:29: They took him down from the tree - The apostle passes rapidly over several circumstances of his death, that he might establish the fact of his resurrection.
Albert Barnes: Notes on the Bible - 1834
13:29: They took him down ... - That is, it was done by the Jews. Not that it was done by those who put him to death, but by Joseph of Arimathea, and by Nicodemus, who were Jews. Paul is speaking of what was done to Jesus by the Jews at Jerusalem; and he does not affirm that the same persons put him to death and laid him in a tomb, but that all this was done by Jews. See Joh 19:38-39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:29: when: Act 13:27, Act 2:23, Act 4:28; Luk 18:31-33, Luk 24:44; Joh 19:28, Joh 19:30, Joh 19:36, Joh 19:37
they took: Mat 27:57-60; Mar 15:45, Mar 15:46; Luk 23:53; Joh 19:38-42; Co1 15:4
John Gill
13:29 And when they had fulfilled all that was written of him,.... When they had vilified and reproached him in the most opprobrious manner; buffeted and scourged him, and pierced his hands and his feet, by nailing him to the cross; when they had crucified him between two thieves, and parted his raiment and cast lots on his vesture; when they had pierced his side, and it was sufficiently evident that his life was taken from the earth; all which were written of him in the Psalms and Prophets:
they took him down from the tree; the cross, on which he was crucified: it may be rendered impersonally, "he was taken down from the tree"; for not the same persons that desired he might be slain, and fulfilled all that was written of him, took him down, but others; though they were some of the rulers, as Joseph of Arimathea, and Nicodemus, yet such as did not consent to his death:
and laid him in a sepulchre; in a new one, in which never man lay; a sepulchre which Joseph had hewed out of a rock for himself, and which was both sealed and guarded.
John Wesley
13:29 They fulfilled all things that were written of him - So far could they go, but no farther.
Robert Jamieson, A. R. Fausset and David Brown
13:29 they took him down . . . and laid him in a sepulchre--Though the burial of Christ was an act of honor and love to Him by the disciples to whom the body was committed, yet since His enemies looked after it and obtained a guard of soldiers to keep watch over it as the remains of their own victim, the apostle regards this as the last manifestation on their part of enmity to the Saviour, that they might see how God laughed all their precautions to scorn by "raising Him from the dead."
13:3013:30: Այլ Աստուած յարո՛յց զնա ՚ի մեռելոց. որ երեւեցա՛ւ աւուրբք բազմօք այնոցիկ,
30. Բայց Աստուած մեռելներից յարութիւն տուեց նրան, որ բազում օրեր երեւաց նրանց,
30 Բայց Աստուած զանիկա յարուցանեց մեռելներէն։ Յիսուս շատ օրեր երեւցաւ անոնց,
Այլ Աստուած յարոյց զնա ի մեռելոց. որ երեւեցաւ աւուրբք բազմօք այնոցիկ:

13:30: Այլ Աստուած յարո՛յց զնա ՚ի մեռելոց. որ երեւեցա՛ւ աւուրբք բազմօք այնոցիկ,
30. Բայց Աստուած մեռելներից յարութիւն տուեց նրան, որ բազում օրեր երեւաց նրանց,
30 Բայց Աստուած զանիկա յարուցանեց մեռելներէն։ Յիսուս շատ օրեր երեւցաւ անոնց,
zohrab-1805▾ eastern-1994▾ western am▾
13:3030: Но Бог воскресил Его из мертвых.
13:30  ὁ δὲ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν·
13:30. ὁ (The-one) δὲ (moreover) θεὸς (a-Deity) ἤγειρεν (it-roused) αὐτὸν (to-it) ἐκ (out) νεκρῶν : ( of-en-deaded )
13:30. Deus vero suscitavit eum a mortuis qui visus est per dies multos hisBut God raised him up from the dead the third day.
30. But God raised him from the dead:
13:30. Yet truly, God raised him up from the dead on the third day.
13:30. But God raised him from the dead:
But God raised him from the dead:

30: Но Бог воскресил Его из мертвых.
13:30  ὁ δὲ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν·
13:30. Deus vero suscitavit eum a mortuis qui visus est per dies multos his
But God raised him up from the dead the third day.
13:30. Yet truly, God raised him up from the dead on the third day.
13:30. But God raised him from the dead:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
30-31: "Но Бог воскресил Его..." (Ср. II:24; III:15: - прим. ). Несомненность этого воскресения доказывается явлениями Его в продолжение многих дней, именно 40, Его ученикам, которые все были Галилеяне (Мф X:4), и которые ныне суть свидетели Его (ср. II:32), т. е. очевидцы всего бывшего с Ним, которые должны быть достовернейшими возвестителями всего этого и остальному народу.

Павел не причисляет, по-видимому, себя к этим свидетелям - очевидцам Господа, являвшегося ученикам по воскресении. Правда, что и он сам видел Господа (IX:3: и дал. ; 1Кор.XV:8), но видел при совершенно особенных обстоятельствах, нежели прочие апостолы.
Adam Clarke: Commentary on the Bible - 1831
13:30: But God raised him from the dead - And thus gave the fullest proof of his innocence. God alone can raise the dead; and he would not work a miracle so very extraordinary, but on some extraordinary occasion.
Albert Barnes: Notes on the Bible - 1834
13:30: But God raised him ... - See the notes on Act 2:23-24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:30: Act 2:24, Act 2:32, Act 3:13, Act 3:15, Act 3:26, Act 4:10, Act 5:30, Act 5:31, Act 10:40, Act 17:31; Mat 28:6; Joh 2:19; Joh 10:17; Heb 13:20
Geneva 1599
13:30 (12) But God raised him from the dead:
(12) We must set the glory of the resurrection against the shame of the cross, and the grave. And the resurrection is equally proved by the witnesses who saw it, and by the testimonies of the Prophets.
John Gill
13:30 But God raised him from the dead. Though his life was taken away by man, and it was a clear case that he was certainly dead, and he was taken down from the cross as such, and buried; yet he could not be held with the cords of death, but God the Father raised him from the dead by his power. The Vulgate Latin version adds, "the third day".
13:3113:31: որ ելեալ էին ընդ նմա ՚ի Գալիլեէ յԵրուսաղէմ. որք եւ արդ իսկ վկա՛յք են նորա առ ժողովուրդն[2439]։ [2439] ՚Ի լուս՛՛. Որ եկեալ էին ընդ նմա. համաձայն ոմանց ՚ի բնաբ՛՛։ Օրինակ մի. Որք եւ աստ իսկ վկայ են։
31. որոնք նրա հետ Գալիլիայից Երուսաղէմ էին բարձրացել եւ որոնք այժմ իսկ ժողովրդի առաջ նրա վկաներն են:
31 Որ իրեն հետ Գալիլիայէն Երուսաղէմ ելեր էին, որոնք հիմա անոր վկաներն են ժողովուրդին առջեւ։
որ ելեալ էին ընդ նմա ի Գալիլէէ յԵրուսաղէմ. որք եւ արդ իսկ վկայք են նորա առ ժողովուրդն:

13:31: որ ելեալ էին ընդ նմա ՚ի Գալիլեէ յԵրուսաղէմ. որք եւ արդ իսկ վկա՛յք են նորա առ ժողովուրդն[2439]։
[2439] ՚Ի լուս՛՛. Որ եկեալ էին ընդ նմա. համաձայն ոմանց ՚ի բնաբ՛՛։ Օրինակ մի. Որք եւ աստ իսկ վկայ են։
31. որոնք նրա հետ Գալիլիայից Երուսաղէմ էին բարձրացել եւ որոնք այժմ իսկ ժողովրդի առաջ նրա վկաներն են:
31 Որ իրեն հետ Գալիլիայէն Երուսաղէմ ելեր էին, որոնք հիմա անոր վկաներն են ժողովուրդին առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
13:3131: Он в продолжение многих дней являлся тем, которые вышли с Ним из Галилеи в Иерусалим и которые ныне суть свидетели Его перед народом.
13:31  ὃς ὤφθη ἐπὶ ἡμέρας πλείους τοῖς συναναβᾶσιν αὐτῶ ἀπὸ τῆς γαλιλαίας εἰς ἰερουσαλήμ, οἵτινες [νῦν] εἰσιν μάρτυρες αὐτοῦ πρὸς τὸν λαόν.
13:31. ὃς (which) ὤφθη (it-was-beheld) ἐπὶ (upon) ἡμέρας (to-days) πλείους ( to-beyond ) τοῖς (unto-the-ones) συναναβᾶσιν ( unto-having-had-stepped-up-together ) αὐτῷ (unto-it) ἀπὸ (off) τῆς (of-the-one) Γαλιλαίας (of-a-Galilaia) εἰς (into) Ἰερουσαλήμ, (to-a-Hierousalem,"οἵτινες (which-ones) [νῦν] (now) εἰσὶ (they-be) μάρτυρες (witnesses) αὐτοῦ (of-it) πρὸς (toward) τὸν (to-the-one) λαόν. (to-a-people)
13:31. qui simul ascenderant cum eo de Galilaea in Hierusalem qui usque nunc sunt testes eius ad plebemWho was seen for many days by them who came up with him from Galilee to Jerusalem, who to this present are his witnesses to the people.
31. and he was seen for many days of them that came up with him from Galilee to Jerusalem, who are now his witnesses unto the people.
13:31. And he was seen for many days by those who went up with him from Galilee to Jerusalem, who even now are his witnesses to the people.
13:31. And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.
And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people:

31: Он в продолжение многих дней являлся тем, которые вышли с Ним из Галилеи в Иерусалим и которые ныне суть свидетели Его перед народом.
13:31  ὃς ὤφθη ἐπὶ ἡμέρας πλείους τοῖς συναναβᾶσιν αὐτῶ ἀπὸ τῆς γαλιλαίας εἰς ἰερουσαλήμ, οἵτινες [νῦν] εἰσιν μάρτυρες αὐτοῦ πρὸς τὸν λαόν.
13:31. qui simul ascenderant cum eo de Galilaea in Hierusalem qui usque nunc sunt testes eius ad plebem
Who was seen for many days by them who came up with him from Galilee to Jerusalem, who to this present are his witnesses to the people.
13:31. And he was seen for many days by those who went up with him from Galilee to Jerusalem, who even now are his witnesses to the people.
13:31. And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
13:31: He was seen many days, etc. - The thing was done but a very short time since; and many of the witnesses are still alive, and ready to attest the fact of this resurrection in the most unequivocal manner.
Albert Barnes: Notes on the Bible - 1834
13:31: And he was seen - See the notes at the end of Matthew.
Many days - Forty days, Act 1:3.
Of them which came up - By the apostles particularly. He was seen by others; but they are especially mentioned as having been chosen for this object, to bear witness to him, and as having been particularly qualified for it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:31: he was: Act 1:3, Act 1:11, Act 10:41; Mat 28:16; Mar 16:12-14; Luk 24:36-42; Joh 20:19-29; Joh 21:1-14; Co1 15:5-7
who: Act 1:8, Act 1:22, Act 2:32, Act 3:15, Act 5:32, Act 10:39; Luk 24:48; Joh 15:27; Heb 2:3, Heb 2:4
John Gill
13:31 And he was seen many days,.... Forty days, at certain times,
of them which came up with him from Galilee; which though true of several women who followed him from Galilee, and to whom he appeared after his resurrection, as Mary Magdalene, Mary the mother of James and Joses, and Salome the mother of Zebedee's children, and others; yet is chiefly to be understood of the apostles of Christ, who were Galilaeans, and came with Christ from that country to Jerusalem, when he came thither to suffer and die:
who are his witnesses unto the people; not only of his resurrection, though of that chiefly, but of all that he did and suffered in Galilee and Judea.
John Wesley
13:31 He was seen many days by them who came up with him from Galilee to Jerusalem - This last journey both presupposes all the rest, and was the most important of all.
Robert Jamieson, A. R. Fausset and David Brown
13:31 he was seen many days of them which came up with him from Galilee to Jerusalem, &c.--that is, by those who, having gone out and in with Him in closest intimacy during all His public ministry, which lay chiefly in Galilee, and having accompanied Him on His last journey to Jerusalem, could not possibly be mistaken as to the identity of the risen One, and were therefore unexceptionable and sufficient witnesses.
13:3213:32: Եւ մեք ձեզ աւետարանեմք զխոստումնն որ առ հարսն եղեալ էր[2440]։ [2440] Ոմանք. Զխոստումն որ առ։
32. Եւ մենք ձեզ աւետարանում ենք այն խոստումը, որ արուած էր մեր հայրերին,
32 Մենք ալ ձեզի կը քարոզենք այն խոստումը, որ հայրերուն ըրած էր,
Եւ մեք ձեզ աւետարանեմք զխոստումն որ առ հարսն եղեալ էր:

13:32: Եւ մեք ձեզ աւետարանեմք զխոստումնն որ առ հարսն եղեալ էր[2440]։
[2440] Ոմանք. Զխոստումն որ առ։
32. Եւ մենք ձեզ աւետարանում ենք այն խոստումը, որ արուած էր մեր հայրերին,
32 Մենք ալ ձեզի կը քարոզենք այն խոստումը, որ հայրերուն ըրած էր,
zohrab-1805▾ eastern-1994▾ western am▾
13:3232: И мы благовествуем вам, что обетование, данное отцам, Бог исполнил нам, детям их, воскресив Иисуса,
13:32  καὶ ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν γενομένην,
13:32. καὶ (And) ἡμεῖς (we) ὑμᾶς (to-ye) εὐαγγελιζόμεθα ( we-goodly-message-to ) τὴν (to-the-one) πρὸς (toward) τοὺς (to-the-ones) πατέρας (to-fathers) ἐπαγγελίαν (to-a-messaging-upon-unto) γενομένην ( to-having-had-became ,"
13:32. et nos vobis adnuntiamus ea quae ad patres nostros repromissio facta estAnd we declare unto you that the promise which was made to our fathers,
32. And we bring you good tidings of the promise made unto the fathers,
13:32. And we are announcing to you that the Promise, which was made to our fathers,
13:32. And we declare unto you glad tidings, how that the promise which was made unto the fathers,
And we declare unto you glad tidings, how that the promise which was made unto the fathers:

32: И мы благовествуем вам, что обетование, данное отцам, Бог исполнил нам, детям их, воскресив Иисуса,
13:32  καὶ ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν γενομένην,
13:32. et nos vobis adnuntiamus ea quae ad patres nostros repromissio facta est
And we declare unto you that the promise which was made to our fathers,
13:32. And we are announcing to you that the Promise, which was made to our fathers,
13:32. And we declare unto you glad tidings, how that the promise which was made unto the fathers,
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
32-33: Доказательства истинности воскресения Христова показаниями непосредственных свидетелей-очевидцев Павел считает недостаточными для обыкновенных людей, но зато он не считает их единственными и указывает сильнейшую поддержу их в самом Свящ. Писании. Воскресение Иисуса представлялось необходимейшим условием исполнения обетовании о Нем Божиих, из которых одно гласило: "Сын Мой еси Ты. Аз днесь родих Тя" (Пс II:7). Это учение о Богосыновстве Мессии как бы логически требовало Его воскресения, утверждаясь и само на нем, как неопровержимое заключение из Своих посылок.
Adam Clarke: Commentary on the Bible - 1831
13:32: We declare unto you glad tidings - We proclaim that Gospel to you which is the fulfillment of the promise made unto the fathers.
Albert Barnes: Notes on the Bible - 1834
13:32: And we - We who are here present. Paul and Barnabas.
Declare unto you glad tidings - We preach the gospel the good news. To a Jew, nothing could be more grateful intelligence than that the Messiah had come; to a sinner convinced of his sins nothing can be more cheering than to hear of a Saviour.
The promise ... - The promise here refers to all that had been spoken in the Old Testament respecting the advent, sufferings, death, and resurrection of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:32: we: Act 13:38; Isa 40:9, Isa 41:27, Isa 52:7, Isa 61:1; Luk 1:19, Luk 2:10; Rom 10:15
how: Act 3:19, Act 26:6; Gen 3:15, Gen 12:3, Gen 22:18, Gen 26:4, Gen 49:10; Deu 18:15; Isa 7:14; Isa 9:6, Isa 9:7, Isa 11:1; Jer 23:5; Eze 34:23; Dan 9:24-26; Mic 5:2; Hag 2:7; Zac 6:12, Zac 9:9, Zac 13:1, Zac 13:7; Mal 3:1, Mal 4:2; Luk 1:54, Luk 1:55, Luk 1:68-73; Rom 4:13; Gal 3:16-18
John Gill
13:32 And we declare unto you glad tidings,.... The whole of the Gospel, concerning the incarnation, obedience, sufferings, death, and resurrection of Christ, and the benefits arising from thence, as peace, pardon, righteousness, life, and salvation; all which are good news and glad tidings to sensible sinners; and which are declared and published by the ministers of the Gospel, according to the commission given them, as here by Paul and Barnabas:
how that the promise which was made unto the fathers; not barely and solely that which respects the resurrection of Christ, but the mission of him, the exhibition of him in human nature, his incarnation, his work and business he was to do, namely, to obtain salvation for his people; it chiefly regards the promise of his coming into the world to do the will of God, which promise was made to Abraham, Isaac, Jacob, and Judah, Gen 22:18.
13:3313:33: Զի զնո՛յն Աստուած կատարեաց առ մեզ որդիս նոցա՝ յարուցեալ զՅիսուս. որպէս եւ ՚ի Սաղմոսին գրեալ է՝ յերկրորդում. Որդի իմ ես դու՝ ես այսօ՛ր ծնայ զքեզ[2441]։ [2441] Օրինակ մի. Որդի նոցա յարու՛՛։ Ոմանք. Եւ ես այսօր։
33. եւ Աստուած նոյնը կատարեց մեզ՝ նրանց որդիների համար՝ յարութիւն տալով Յիսուսին, ինչպէս գրուած է երկրորդ սաղմոսում. «Դու իմ Որդին ես, եւ ես այսօր ծնեցի քեզ»:
33 Որ Աստուած կատարեց մեզի, որ անոնց զաւակներն ենք, Յիսուսը յարուցանելով, ինչպէս երկրորդ սաղմոսին մէջ ալ գրուած է. ‘Դուն իմ Որդիս ես, ես այսօր քեզ ծնայ’։
Զի զնոյն Աստուած կատարեաց առ մեզ որդիս նոցա` յարուցեալ զՅիսուս, որպէս եւ ի Սաղմոսին գրեալ է յերկրորդում. Որդի իմ ես դու, եւ ես այսօր ծնայ զքեզ:

13:33: Զի զնո՛յն Աստուած կատարեաց առ մեզ որդիս նոցա՝ յարուցեալ զՅիսուս. որպէս եւ ՚ի Սաղմոսին գրեալ է՝ յերկրորդում. Որդի իմ ես դու՝ ես այսօ՛ր ծնայ զքեզ[2441]։
[2441] Օրինակ մի. Որդի նոցա յարու՛՛։ Ոմանք. Եւ ես այսօր։
33. եւ Աստուած նոյնը կատարեց մեզ՝ նրանց որդիների համար՝ յարութիւն տալով Յիսուսին, ինչպէս գրուած է երկրորդ սաղմոսում. «Դու իմ Որդին ես, եւ ես այսօր ծնեցի քեզ»:
33 Որ Աստուած կատարեց մեզի, որ անոնց զաւակներն ենք, Յիսուսը յարուցանելով, ինչպէս երկրորդ սաղմոսին մէջ ալ գրուած է. ‘Դուն իմ Որդիս ես, ես այսօր քեզ ծնայ’։
zohrab-1805▾ eastern-1994▾ western am▾
13:3333: как и во втором псалме написано: Ты Сын Мой: Я ныне родил Тебя.
13:33  ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν τοῖς τέκνοις [αὐτῶν] ἡμῖν ἀναστήσας ἰησοῦν, ὡς καὶ ἐν τῶ ψαλμῶ γέγραπται τῶ δευτέρῳ, υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε.
13:33. ὅτι (to-which-a-one) ταύτην (to-the-one-this) ὁ (the-one) θεὸς (a-Deity) ἐκπεπλήρωκεν (it-had-come-to-en-fill-out) τοῖς (unto-the-ones) τέκνοις (unto-producees) ἡμῶν (of-us) ἀναστήσας (having-stood-up) Ἰησοῦν, (to-an-Iesous,"ὡς (as) καὶ (and) ἐν (in) τῷ (unto-the-one) ψαλμῶ (unto-a-Psalm) γέγραπται (it-had-come-to-be-scribed) τῷ (unto-the-one) δευτέρῳ (unto-second," Υἱός ( A-Son ) μου ( of-me ) εἶ ( thou-be ," σύ , ( thou ," ἐγὼ ( I ) σήμερον ( this-day ) γεγέννηκά ( I-had-come-to-generate-unto ) σε . ( to-thee )
13:33. quoniam hanc Deus adimplevit filiis nostris resuscitans Iesum sicut et in psalmo secundo scriptum est Filius meus es tu ego hodie genui teThis same God hath fulfilled to our children, raising up Jesus, as in the second psalm also is written: Thou art my Son: this day have I begotten thee.
33. how that God hath fulfilled the same unto our children, in that he raised up Jesus; as also it is written in the second psalm, Thou art my Son, this day have I begotten thee.
13:33. has been fulfilled by God for our children by raising up Jesus, just as it has been written in the second Psalm also: ‘You are my Son. This day I have begotten you.’
13:33. God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.
God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee:

33: как и во втором псалме написано: Ты Сын Мой: Я ныне родил Тебя.
13:33  ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν τοῖς τέκνοις [αὐτῶν] ἡμῖν ἀναστήσας ἰησοῦν, ὡς καὶ ἐν τῶ ψαλμῶ γέγραπται τῶ δευτέρῳ, υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε.
13:33. quoniam hanc Deus adimplevit filiis nostris resuscitans Iesum sicut et in psalmo secundo scriptum est Filius meus es tu ego hodie genui te
This same God hath fulfilled to our children, raising up Jesus, as in the second psalm also is written: Thou art my Son: this day have I begotten thee.
13:33. has been fulfilled by God for our children by raising up Jesus, just as it has been written in the second Psalm also: ‘You are my Son. This day I have begotten you.’
13:33. God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
13:33: Written in the second Psalm - Instead of τῳ ψαλμῳ τῳ δευτερῳ the second Psalm, πρωτῳ ψαλμῳ, the first Psalm, is the reading of D, and its Itala version, and several of the primitive fathers. Griesbach has received it into the text; but not, in my opinion, on sufficient evidence. The reason of these various readings is sufficiently evident to those who are acquainted with Hebrew MSS. In many of these, two Psalms are often written as one; and the first and second Psalms are written as one in seven of Kennicott's and De Rossi's MSS. Those who possessed such MSS. would say, as it is written in the First Psalm; those who referred to MSS. where the two Psalms were separate, would say, in the Second Psalm, as they would find the quotation in question in the first verse of the second Psalm. There is, therefore, neither contradiction nor difficulty here; and it is no matter which reading we prefer, as it depends on the simple circumstance, whether we consider these two Psalms as parts of one and the same, or whether we consider them as two distinct Psalms.
Thou art my Son, this day have I begotten thee - It has been disputed whether this text should be understood of the incarnation or of the resurrection of our Lord. If understood of his incarnation, it can mean no more than this, that the human nature of our blessed Lord was begotten by the energy of the Holy Spirit in the womb of the blessed virgin; for as to his Divine nature, which is allotted to be God, it could neither be created nor begotten. See some reasons offered for this on Luk 1:35 (note); and, if those be deemed insufficient, a thousand more may be added. But in the above reasons it is demonstrated that the doctrine of the eternal Sonship of Christ is absolutely irreconcilable to reason, and contradictory to itself. Eternity is that which has had no beginning, nor stands in any reference to time: Son supposes time, generation, and father; and time also antecedent to such generation: therefore the rational conjunction of these two terms, Son and eternity, is absolutely impossible, as they imply essentially different and opposite ideas.
If the passage in question be understood of the resurrection of Christ, it points out that the human nature, which was produced by the power of God in the womb of the virgin, and which was the Son of God, could see no corruption; and therefore, though it died for sin, must be raised from the dead before it saw corruption. Thus God owned that human nature to be peculiarly his own; and therefore Jesus Christ was declared to be the Son of God with power, by the resurrection from the dead, Rom 1:4.
Albert Barnes: Notes on the Bible - 1834
13:33: God hath fulfilled - God has completed or carried into effect by the resurrection of Jesus. He does not say that every part of the promise had reference to his resurrection; but his being raised up completed or perfected the fulfillment of the promises which had been made respecting him.
In the second psalm - Act 13:7.
Thou art my Son - This psalm has been usually understood as referring to the Messiah. See the notes on Act 4:25.
This day have I begotten thee - It is evident that Paul uses the expression here as implying that the Lord Jesus is called the Son of God because he raised him up from the dead, and that he means to imply that it was for this reason that he is so called. This interpretation of an inspired apostle fixes the meaning of this passage in the psalm, and proves that it is not there used with reference to the doctrine of eternal generation, or to his incarnation, but that he is called his Son because he was raised from the dead. And this interpretation accords with the scope of the psalm. In Act 13:1-3 the psalmist records the combination of the rulers of the earth against the Messiah, and their efforts to cast off his reign. This was done, and the Messiah was rejected. All this pertains, not to his pRev_ious existence, but to the Messiah on the earth. In Act 13:4-5, the psalmist shows that their efforts would not be successful; that God would laugh at their designs; that is, that their plans should not succeed.
In Act 13:6-7, he shows that the Messiah would be established as a king; that this was the fixed decree, and that he had been begotten for this. All this is represented as subsequent to the raging of the pagan, and to the counsel of the kings against him, and must, therefore, refer, not to his eternal generation or his incarnation, but to something succeeding his death; that is, to his resurrection, and his establishment as King at the right hand of God. This interpretation by the apostle Paul proves, therefore, that this passage is not to be used to establish the doctrine of the eternal generation of Christ. Christ is called the Son of God for various reasons. In Luk 1:35, because he was begotten by the Holy Spirit. In this place, on account of his resurrection. In Rom 1:4 it is also said that he was declared to be the Son of God by the resurrection from the dead. See the notes on that place. The resurrection from the dead is represented as in some sense the beginning of life, and it is with reference to this that the terms "Son," and "begotten from the dead," are used, as the birth of a child is the beginning of life. Thus, Christ is said, Col 1:18, to be "the first-born from the dead"; and thus, in Rev 1:5; he is called "the firsthegotten of the dead"; and with reference to this renewal or beginning of life he is called a Son. In whatever other senses he is called a Son in the New Testament, yet it is here proved:
(1) That he is called a Son from his resurrection; and,
(2) That this is the sense in which the expression in the psalm is to be used.
This day - The words "this day" would naturally, in the connection in which they are found, refer to the time when the "decree" was made. The purpose was formed before Christ came into the world; it was executed or carried into effect by the resurrection from the dead. See the notes on Psa 2:7.
Have I begotten thee - This evidently cannot be understood in a literal sense. It literally refers to the relation of an earthly father to his children; but in no such sense can it be applied to the relation of God the Father to the Son. It must, therefore, be figurative. The word sometimes figuratively means "to produce, to cause to exist in any way"; Ti2 2:23, "Unlearned questions avoid, knowing that they do gender (beget) strifes." It refers also to the labors of the apostles in securing the conversion of sinners to the gospel: Co1 4:15, "In Christ Jesus I have begotten you through the gospel"; Plm 1:10, Whom (Onesimus) I have begotten in my bonds. It is applied to Christians: Joh 1:13, "Which were born (begotten), not of blood, etc., but of God"; Joh 3:3, Except a man be born (begotten) again," etc. In all these places it is used in a figurative sense to denote "the commencement of spiritual life by the power of God; so raising up stoners from the death of sin, or so producing spiritual life that they should sustain to him the relation of sons." Thus, he raised up Christ from the dead, and imparted life to his body; and hence, he is said figuratively to have begotten him from the dead, and thus sustains toward the risen Saviour the relation of father. Compare Col 1:18; Rev 1:5; Heb 1:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:33: Thou art: Psa 2:7; Heb 1:5, Heb 1:6, Heb 5:5
Geneva 1599
13:33 God hath fulfilled the same unto us their children, in that he (o) hath raised up Jesus again; (13) as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.
(o) For then he appeared plainly and manifestly as the only Son of God, when he left behind his weakness and came out of the grave, having conquered death.
(13) If Christ had remained dead, he would not have been the true Son of God, neither would the covenant which was made with David have been certain.
John Gill
13:33 God hath fulfilled the same unto us their children,.... The natural descendants of them, as Paul and Barnabas, and the Jews in the synagogue, were:
in that he hath raised up Jesus again; which may not be understood of his resurrection from the dead, since the promise made, and now fulfilled, has not a single respect to that; but of his being raised up, and sent forth into the world, to be a Saviour and Redeemer, and to sit upon the throne of David, as in Acts 2:30 of which raising of him up to regal dignity, mention is made in Ps 2:1, Ps 6:1 which is produced as a testimony of it; and the rather this seems to be the sense, since the article of the resurrection of the dead is spoken of in the next verse, as distinct from this; and other passages of Scripture are produced, as speaking of it; though admitting that Christ's resurrection from the dead is here intended, as the Alexandrian copy reads, what follows is very applicable to it, without any detriment to the doctrine of Christ's eternal generation and sonship, as will be hereafter made to appear:
as it is written in the second psalm: Beza's most ancient copy, and other very ancient copies, read, "in the first psalm"; for the first and second psalms seem to have been reckoned by the ancient Jews but one psalm, or one section; for so they say (d).
""blessed is the man", &c. and "why do the Heathen rage", &c. , are one "parasha", or section: and they further observe (e), that "every section that was dear to David, he began it with "blessed", and ended it with "blessed"; he began with "blessed", as it is written, Ps 1:1 "blessed is the man", &c. and he ended it with "blessed", as it is written, Ps 2:12 "blessed are all they that put their "trust in him":'' though it is elsewhere said (f), "blessed is the man", &c. Ps 1:1 "and why do the heathen rage", &c. Ps 2:1 are two sections; and "to the chief musician on Muth Labben", Ps 9:1) and "why standest thou afar off", &c. (Ps 10:1-18) are two sections.''
And Kimchi calls (g) this psalm, as the generality of copies here do, saying,
"this psalm is , "the second psalm."''
And that this psalm belongs to the Messiah, is evident from the mention made of him in Ps 2:2 from the mad counsel, and vain attempts of the kings of the earth against him, Ps 2:1. God's decree and resolution to make and declare him King of Zion, notwithstanding all their efforts upon him, Ps 2:4 from his asking and having the Gentiles, and uttermost parts of the earth for his inheritance, which is true of no other, Ps 2:8 and especially from that reverence, worship, and adoration, which are to be given to him, and that trust and confidence to be placed in him, Ps 2:10 which can by no means agree with David, nor with any mere creature whatever; and as for Ps 2:7 which is here cited, what is said in that is inapplicable even to angels, Heb 1:5 and much more to David, or any mere man. The whole psalm was, by the ancient Jews, interpreted of the Messiah, as is confessed by some of their later doctors. R. David Kimchi says (h),
"there are that interpret it of Gog and Magog, and the Messiah, he is the King Messiah; and so the Rabbins of blessed memory interpret it.''
And Jarchi confesses the same, and is somewhat more open in giving his reason for interpreting it otherwise.
"Our Rabbins (says he) expound this affair concerning the King Messiah; but according to its literal sense, and for an answer to the heretics (or Christians), it is right to explain it concerning David himself.''
he clause, "and for an answer to the heretics", is left out in later editions, but was in the more ancient ones; it being so open and barefaced, that the Jews did not choose to let it stand. Aben Ezra is in a doubt whether to interpret the psalm of David, or of the Messiah; though he thinks the former is best; and particularly this seventh verse is, by several of their ancient writers, applied to the Messiah; in one of their writings, esteemed very ancient, are these words (i);
"from thence shall come forth, in that day, the Messiah of David; and this is the mystery of, "I will declare the decree, the Lord said unto me, thou art my Son", &c.''
And this is the sense of R. Ame (k), a famous ancient doctor of theirs: upon mention of those words in Jer 31:22 "the Lord hath created a new thing", &c.
"says R. Hone, in the name of R. Ame, this is the King Messiah, as it is said, Ps 2:7 "this day have I begotten thee".''
And in like manner in the Talmud (l), it is understood of the Messiah, where are these expressions;
"the Rabbins teach, that Messiah, the son of David, who shall be revealed in haste in our days, the holy blessed God said unto him, ask anything of me, and I will give it thee, as it is said, Ps 2:7 "I will declare the decree, &c. this day have I begotten thee".''
And that this was the sense of the Jews in the times of the apostle, need not be doubted, since the apostle cites these words before a Jewish assembly, in one of their synagogues, and applies them to the Messiah, without any hesitation, or any further reasoning upon it, as being a thing generally agreed on, and out of doubt; wherefore the Jew (m) has no reason to charge the apostle with an error in citing a passage in this psalm, and applying it to Christ, since their ancient doctors have allowed, that it belongs to him, and even the very passage which the apostle produces; which passage Maimonides (n) himself applies to the Messiah. This objector would have it, that David spoke the whole psalm by the Holy Spirit concerning himself, and that he calls himself the Lord's anointed; and that being anointed by the will of the Lord, what was against his kingdom, was against the Lord himself; and that he is called the Son of God, because he attended to the worship of God; and that the begetting of him refers to the time of his unction by Samuel; and that it can by no means agree with Jesus of Nazareth, who never ruled in any place, but others ruled over him, when they condemned him to death as the meanest of the people; and who himself says, that he came not to be ministered unto, Mt 20:28 especially he thinks those words, "ask of me, and I will give the Heathen", &c. greatly militate against the application of the psalm to Jesus; for if he is God, what need has he to ask of another? But since the Jewish doctors themselves have applied this psalm to the Messiah, the apostle ought not to be blamed for making such an application; and there are many things which cannot be applied to David himself; for whatever may be said of his anointing, begetting, and sonship, the uttermost parts of the earth were never given for his possession; and much less can he be the son the kings of the earth are called upon to kiss and worship, or he be the object of trust and confidence; and though Jesus in the days of his humiliation was not ministered unto, but ministered to others, and ruled not over others, but submitted to the death of the cross; he has since been made and declared Lord of all, and his kingdom has taken place in the nations of the world, and ere long all the kingdoms of it will become his; and though he is God, it is no ways inconsistent with him, as man and Mediator, to ask anything of his Father, and especially what has been agreed between them shall be given: the words cited by the apostle are, "thou art my Son, this day have I begotten thee"; in Beza's ancient copy, the verse following these words is added, "ask of me", &c. The words are to be understood of the eternal filiation of Christ, and are produced, to set forth the greatness and dignity of his person; whom God had raised and sent forth in human nature, to be the Saviour and Redeemer of his people: though should they be applied to the resurrection of Christ from the dead, it will no ways prejudice the doctrine of Christ's proper and natural sonship, as being the only begotten of the Father; since the resurrection of Christ is not the cause of his sonship, or the reason why he is called the Son of God, but a manifestation of it; Christ was the Son of God, before his resurrection from the dead; he was declared to be so by a voice from heaven, was believed on by his disciples as such, and confessed by others, both men and devils: besides, if his resurrection was the cause of his sonship, he must beget himself, which is absurd, for he was himself concerned in his resurrection from the dead; more over, his sonship would not be proper, but figurative and metaphorical, whereas he is God's own, or proper son; besides, on this account he could not be called God's only begotten Son, because there are others that have been, and millions that will be raised from the dead besides him: but the reason why these words are applied to the resurrection of Christ, allowing them to be so, is not because he was then begotten as the Son of God, but because he was then manifested to be the eternally begotten Son of God; things are said to be, when they are only manifested to be; so Christ is said to be that day begotten, because he was "declared to be the Son of God with power, by the resurrection from the dead", Rom 1:4 Hence these words are applicable to any time or thing wherein Christ is manifested to be the only begotten Son of God, and accordingly are applied to different times and things; see Heb 1:3.
(d) T. Bab. Beracot, fol. 9. 2. (e) Ib. fol. 10. 1. (f) Piske Tosephot in T. Bab. Megilla, art. 34. (g) In Psal. ii. 1. (h) In Psal. ii. 12. Vid. T. Bab. Avoda Zara, fol. 3. 2. (i) Zohar in Numb. fol. 82. 2. (k) In Abarbinel. Mashmia Jeshua, fol. 37. 2. (l) T. Bab. Succa, fol. 52. 1. (m) R. Isaac, Chizzuk Emuna, par. 2. c. 68. p. 454, &c. (n) In Misn. Sanhedrin, c. 11. sect. 1.
John Wesley
13:33 Thou art my Son, this day have I begotten thee - It is true, he was the Son of God from eternity. The meaning therefore is, I have this day declared thee to be my Son. As St. Paul elsewhere, declared to be the Son of God with power, by the resurrection from the dead, Rom 1:4. And it is with peculiar propriety and beauty that God is said to have begotten him, on the day when he raised him from the dead, as he seemed then to be born out of the earth anew. Ps 2:7.
Robert Jamieson, A. R. Fausset and David Brown
13:33 God hath fulfilled the same--"hath completely fulfilled."
in that he hath raised up Jesus again--literally, "raised up"; but the meaning is (notwithstanding the contrary opinion of many excellent interpreters) "from the dead"; as the context plainly shows.
as it is written in the second psalm--in many manuscripts "the first Psalm"; what we call the first being regarded by the ancient Jews as only an introduction to the Psalter, which was considered to begin with the second.
this day have I begotten thee--As the apostle in Rom 1:4 regards the resurrection of Christ merely as the manifestation of a prior Sonship, which he afterwards (Acts 8:32) represents as essential, it is plain that this is his meaning here. (Such declarative meaning of the verb "to be" is familiar to every reader of the Bible). See Jn 15:8, "So shall ye be," that is, be seen to be "My disciples." It is against the whole sense of the New Testament to ascribe the origin of Christ's Sonship to His resurrection.
13:3413:34: Եւ զի յարոյց զնա ՚ի մեռելոց, եւ ո՛չ եւս դառնալոց է յապականութիւն. ա՛յսպէս ասէ, թէ տա՛ց քեզ զսրբութիւնսն Դաւթի զհաւատարիմս[2442]։ [2442] Ոմանք. Որպէս ասէ, եթէ տաց, ձեզ զսր՛՛... զհաւատարիմսն։
34. Եւ որ նրան յարութիւն տուեց մեռելներից ու այլեւս ապականութեան չի դառնալու, այդ մասին այսպէս է ասում. «Ձեզ պիտի տամ Դաւթին խոստացուած վստահելի սրբութիւնները»:
34 Եւ որ զանիկա մեռելներէն յարուցանեց, անգամ մըն ալ ապականութիւն պիտի չտեսնէ։ Այսպէս կ’ըսէ. ‘Ձեզի պիտի տամ Դաւիթին հաւատարիմ սուրբ խոստումները’։
Եւ զի յարոյց զնա ի մեռելոց, եւ ոչ եւս դառնալոց է յապականութիւն, այսպէս ասէ թէ` Տաց ձեզ զսրբութիւնսն Դաւթի զհաւատարիմս:

13:34: Եւ զի յարոյց զնա ՚ի մեռելոց, եւ ո՛չ եւս դառնալոց է յապականութիւն. ա՛յսպէս ասէ, թէ տա՛ց քեզ զսրբութիւնսն Դաւթի զհաւատարիմս[2442]։
[2442] Ոմանք. Որպէս ասէ, եթէ տաց, ձեզ զսր՛՛... զհաւատարիմսն։
34. Եւ որ նրան յարութիւն տուեց մեռելներից ու այլեւս ապականութեան չի դառնալու, այդ մասին այսպէս է ասում. «Ձեզ պիտի տամ Դաւթին խոստացուած վստահելի սրբութիւնները»:
34 Եւ որ զանիկա մեռելներէն յարուցանեց, անգամ մըն ալ ապականութիւն պիտի չտեսնէ։ Այսպէս կ’ըսէ. ‘Ձեզի պիտի տամ Դաւիթին հաւատարիմ սուրբ խոստումները’։
zohrab-1805▾ eastern-1994▾ western am▾
13:3434: А что воскресил Его из мертвых, так что Он уже не обратится в тление, [о сем] сказал так: Я дам вам милости, [обещанные] Давиду, верно.
13:34  ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθοράν, οὕτως εἴρηκεν ὅτι δώσω ὑμῖν τὰ ὅσια δαυὶδ τὰ πιστά.
13:34. ὅτι (To-which-a-one) δὲ (moreover) ἀνέστησεν (it-stood-up) αὐτὸν (to-it) ἐκ (out) νεκρῶν ( of-en-deaded ) μηκέτι (lest-if-to-a-one) μέλλοντα (to-impending) ὑποστρέφειν (to-beturn-under) εἰς (into) διαφθοράν, (to-a-degradation-through,"οὕτως (unto-the-one-this) εἴρηκεν (it-had-come-to-utter-unto) ὅτι (to-which-a-one," Δώσω ( I-shall-give ) ὑμῖν ( unto-ye ) τὰ ( to-the-ones ) ὅσια ( to-pure ) Δαυεὶδ ( of-a-Daueid ) τὰ ( to-the-ones ) πιστά . ( to-trusted )
13:34. quod autem suscitaverit eum a mortuis amplius iam non reversurum in corruptionem ita dixit quia dabo vobis sancta David fideliaAnd to shew that he raised him up from the dead, not to return now any more to corruption, he said thus: I will give you the holy things of David, faithful.
34. And as concerning that he raised him up from the dead, now no more to return to corruption, he hath spoken on this wise, I will give you the holy and sure of David.
13:34. Now, since he raised him from the dead, so as to no longer return to corruption, he has said this: ‘I will give to you the holy things of David, the faithful one.’
13:34. And as concerning that he raised him up from the dead, [now] no more to return to corruption, he said on this wise, I will give you the sure mercies of David.
And as concerning that he raised him up from the dead, [now] no more to return to corruption, he said on this wise, I will give you the sure mercies of David:

34: А что воскресил Его из мертвых, так что Он уже не обратится в тление, [о сем] сказал так: Я дам вам милости, [обещанные] Давиду, верно.
13:34  ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθοράν, οὕτως εἴρηκεν ὅτι δώσω ὑμῖν τὰ ὅσια δαυὶδ τὰ πιστά.
13:34. quod autem suscitaverit eum a mortuis amplius iam non reversurum in corruptionem ita dixit quia dabo vobis sancta David fidelia
And to shew that he raised him up from the dead, not to return now any more to corruption, he said thus: I will give you the holy things of David, faithful.
13:34. Now, since he raised him from the dead, so as to no longer return to corruption, he has said this: ‘I will give to you the holy things of David, the faithful one.’
13:34. And as concerning that he raised him up from the dead, [now] no more to return to corruption, he said on this wise, I will give you the sure mercies of David.
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
34-37: Другое доказательство достоверности исполнения обетовании Божиих на Иисусе, в Его воскресении, апостол указывает в словах Божиих, изреченных устами пророков Исаии (LV:3) и псалмопевца Давида. Первый от Лица Божия обещает непреложное исполнение обетований, данных Давиду, которые таковы, что исполнение их несовместимо с возможностью для Мессии обратиться в тление. Совершенно ясно об этом повествует и Давид в Пс XV:10: (см. прим. к II:25-32),

"Давид, в свое время послужив изволению Божию, почил..." Греческий текст, кажется, (и за ним славянский) имеет несколько другую мысль: Dabid men gar Idia genea uphrethsaV th Qeou boulh, ekoimhqh... - "Давид по своему роду послужив Божиим советом успе...", то есть: Давид, послужив своему роду, Божиею волею почил. Послужив своему роду (или народу) - царским своим служением и всею своею жизнью, так много давшею не только для его народа, но и для поколений всех времен и народов в своей псалтыри.

"Почил...", т. е. умер - благоговейно верующее обозначение смерти, которая есть как бы сон до будущего воскресения мертвых.

"Приложился к отцам своим..." - древнейшее еврейское выражение, указывающее на судьбу умерших по смерти (Быт XV:15; XXV:8; Суд II:10); душа умершего отходит в шеол и там присоединяется к прежде умершим предкам.

"Увидел тление" - телесное, в противоположность чему Христос "не увидел тления" - потому, что Он воскрес, и должен был жить вечно, чтобы исполнились все обетования Божии отцам (32: ст. ).
Adam Clarke: Commentary on the Bible - 1831
13:34: No more to return to corruption - To the grave, to death, the place and state of corruption; for so we should understand the word διαφθοραν in the text.
The sure mercies of David - Τα ὁσια Δαβιδ τα πιϚα. These words are quoted literatim from the Septuagint version of Isa 55:3; where the Hebrew is חסדי דוד הנאמנים chasdey David ha-neemanim, of which the Greek is a faithful translation; and which sure mercies of David St. Paul considers as being fulfilled in the resurrection of Christ. From this application of the words, it is evident that the apostle considered the word David as signifying the Messiah; and then the sure or faithful mercies, being such as relate to the new covenant, and the various blessings promised in it, are evidently those which are sealed and confirmed to mankind by the resurrection of Christ; and it is in this way that the apostle applies them. Had there not been the fullest proof of the resurrection of Christ, not one of the promises of the new covenant could have been considered as sure or faithful. If he did not rise from the dead, then, as said the apostle, your faith and our preaching are vain, Co1 15:14.
The following observations of Bp. Pearce are judicious: "For the sense of these words, we must have recourse to what God said to David in Sa2 7:11, Sa2 7:12, etc., explained by what is said in Psa 89:3, Psa 89:4, Psa 89:28, Psa 89:29, Psa 89:36, where frequent mention is made of a covenant established by God with David, and sworn to by God, that David's seed should endure for ever, and his throne as the days of heaven, and as the sun, to all generations. This covenant and this oath are the sure and sacred things of which Isaiah, Isa 55:3, speaks; and Luke in this place. And Paul understood them as relating to the kingdom of Jesus, (the Son of David), which was to be an everlasting kingdom; and if an everlasting one, then it was necessary that Jesus should have been (as he was) raised from the dead; and, to support this argument, Paul, in the next verse, strengthens it with another, drawn from Psa 16:10."
Albert Barnes: Notes on the Bible - 1834
13:34: And as concerning - In further proof of this. To show that he actually did it, he proceeds to quote another passage of Scripture.
No more to return to corruption - The word "corruption" is usually employed to denote "putrefaction, or the mouldering away of a body in the grave; its returning to its native dust." But it is certain (Act 13:35. See the notes on Act 2:27) that the body of Christ never in this sense saw corruption. The word is therefore used to denote "death, or the grave, the cause and place of corruption." The word is thus used in the Septuagint. It means here simply that he should not die again.
He said on this wise - He said thus ὅυτως houtō s.
I will give you - This quotation is made from Isa 55:3. It is quoted from the Septuagint, with a change of but one word, not affecting the sense. In Isaiah the passage does not refer particularly to the resurrection of the Messiah, nor is it the design of Paul to affirm that it does. His object in this verse is not to prove that he would rise from the dead, but that, being risen, he would not again die. That the passage in Isaiah refers to the Messiah there can be no doubt, Act 13:1, Act 13:4. The passage here quoted is an address to the people, an assurance to them that the promise made to David would be performed, a solemn declaration that he would make an everlasting covenant with them through the Messiah, the promised descendant of David.
The sure mercies of David - The word "mercies" here refers to the promise made to David; the mercy or favor shown to him by promising to him a successor that should not fail to sit on his throne, Sa2 7:16; Psa 89:4-5; Psa 132:11-12. These mercies and promises are called "sure," as being true or unfailing; they would certainly be accomplished. Compare Co2 1:20. The word "David" here does not refer, as many have supposed, to the Messiah, but to the King of Israel. God made to David a promise, a certain pledge; he bestowed on him this special mercy, in promising that he should have a successor who should sit foRev_er on his throne. This promise was understood by the Jews, and is often referred to in the New Testament, as relating to the Messiah. Paul here says that that promise is fulfilled. The only question is how it refers to the subject on which he was discoursing. The point was not mainly to prove his resurrection, but to show particularly that he would never die again, or that he would foRev_er live and reign. And the argument is, that as God had promised that David should have a successor who should sit foRev_er on his throne, and as this prediction now terminated in the Messiah, the Lord Jesus, it followed that, as that promise was sure and certain, he would never die again. He must live if the promise was fulfilled. And though he had been put to death, yet under that general promise there was a certainty that he would live again. It was impossible, the meaning is, that the Messiah, the promised successor of David, the perpetual occupier of his throne, should remain under the power of death. Under this assurance the church now reposes its hopes. Zion's King now lives, ever able to vindicate and save his people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:34: now: Rom 6:9
I will: Isa 55:3
the sure: Sa2 7:14-16, Sa2 23:5; Psa 89:2-4, Psa 19-37; Jer 33:15-17, Jer 33:26; Eze 34:23, Eze 34:24; Eze 37:24, Eze 37:25; Hos 3:5; Amo 9:11; Zac 12:8
mercies: "Gr. τα οσια [Strong's G3743], holy, or just, things; which word the LXX, both in the place of Isa 55:3, and in many others, use for that which is in the Heb. mercies.
Geneva 1599
13:34 And as concerning that he raised him up from the dead, [now] no more to return to corruption, he said on this wise, I will give you the (p) sure mercies of David.
(p) The Greeks call those things "holy things" which the Hebrews call "gracious bounties": and they are called David's bounties in the passive voice, because God bestowed them upon David. Moreover, they are termed "sure", after the manner of speech which the Hebrews use, who terms those things "sure" which are steady and certain, and such things which never alter or change.
John Gill
13:34 And as concerning that he raised him up from the dead,.... This, as it is differently expressed from the raising him up, spoken of in the preceding verse, so seems to be a distinct article from it, and is supported by other passages of Scripture: the apostle having shown that God had fulfilled his promise to the fathers, concerning the raising up, or sending the Messiah into the world, who is no other than the eternal Son of God, proceeds to prove his resurrection from the dead, as man, which was in such sort, as
now no more to return to corruption; so as not to die any more, and be laid in the grave, and there corrupted; as was the case of those who were raised from the dead by the prophets, under the Old Testament, or by Christ himself, before his death and resurrection; for these were raised to a mortal life, and died again, and were buried, and saw corruption; but Christ was raised up from the dead, never to die more, but to live forever, having in his hands the keys of hell and death, and being the triumphant conqueror over death and the grave; in proof of which some passages are produced out of the Old Testament, as follow: "he said on this wise"; that is, God said so, or after this manner, Is 55:3 "I will give you the sure mercies of David"; that is, of the Messiah; by which are meant the blessings of the sure and well ordered covenant of grace, which the Messiah by his sufferings and death was to ratify and secure for all his people: now had he only died, and not been raised from the dead, these blessings had not been ratified and made sure unto them; therefore, when God promises his people, that he will give them the sure mercies of David, or the Messiah, he promises that the Messiah shall not only die to procure mercies and blessings for them, but that he shall rise again from the dead, to make them sure unto them; so that these words are pertinently produced in proof of Christ's resurrection. David is a name frequently given to the Messiah, as in Jer 30:9 David being an eminent type of Christ, and the Messiah being a son of his; and who must be meant here; and which is owned by several Jewish commentators (o) of the best note; and which appears from his being called a witness to the people, a leader and a commander of them, in the next verse: the blessings of the covenant are fitly called "mercies", because they spring from the grace and mercy of God, and wonderfully display it, and are in mercy to his people; and these are the mercies of David, or of Christ, because the covenant being made with him, these blessings were put into his hands for them, and come through his blood to them; and hence they are said to be "sure" ones; they are in safe hands; Christ, who is intrusted with them, faithfully distributes them: but then, as by his death he has made way for the communication of them, consistent with the justice of God; so he must rise again, and live for ever, to distribute them, or see that there is an application of them made to the persons for whom they are designed: besides, it is one of the sure mercies promised to David, to the Messiah himself, that though he died, and was laid in the grave, he should not continue there, but rise again, as the next testimony most clearly shows.
(o) Aben Ezra & Kimchi in Isa. lv. 3. Abarbinel. Mashmia Jeshua, fol. 26. 1.
John Wesley
13:34 No more to return to corruption - That is, to die no more. I will give you the sure mercies of David - The blessings promised to David in Christ. These are sure, certain, firm, solid, to every true believer in him. And hence the resurrection of Christ necessarily follows; for without this, those blessings could not be given. Is 55:3.
Robert Jamieson, A. R. Fausset and David Brown
13:34 now no more to return to corruption--that is, to the grave where death reigns; and compare Rom 6:9, "Christ being raised from the dead dieth no more, death hath no more dominion over him."
I will give you the sure mercies of David-- (Is 55:3). The word rendered "mercies" is peculiar, denoting the sanctity of them, as comprehending the whole riches of the new covenant; while the other word, "sure," points to the certainty with which they would, through David's Seed, be at length all substantiated. See on Jn 1:14. But how do these words prove the resurrection of Christ? "They presuppose it; for since an eternal kingdom was promised to David, the Ruler of this kingdom could not remain under the power of death. But to strengthen the indefinite prediction by one more definite, the apostle adduces Ps 16:10, of which Peter had given the same explanation (see on Acts 2:27; Acts 2:30-31), both apostles denying the possibility of its proper reference to David" [OLSHAUSEN].
13:3513:35: Քանզի եւ ՚ի միւսումն ասէ. Ո՛չ տացես Սրբոյ քում տեսանել զապականութիւն[2443]։ [2443] Յօրինակին պակասէր. Քում տեսանել զապա՛՛։
35. Ուստի եւ մի ուրիշ տեղ էլ ասում է. «Քո Սրբին ապականութիւն տեսնել չես տայ»:
35 Եւ ուրիշ սաղմոսի մը մէջ ալ կ’ըսէ. ‘Քու Սուրբիդ ապականութիւն տեսնել պիտի չտաս’։
Քանզի եւ ի միւսումն ասէ. Ոչ տացես Սրբոյ քում տեսանել զապականութիւն:

13:35: Քանզի եւ ՚ի միւսումն ասէ. Ո՛չ տացես Սրբոյ քում տեսանել զապականութիւն[2443]։
[2443] Յօրինակին պակասէր. Քում տեսանել զապա՛՛։
35. Ուստի եւ մի ուրիշ տեղ էլ ասում է. «Քո Սրբին ապականութիւն տեսնել չես տայ»:
35 Եւ ուրիշ սաղմոսի մը մէջ ալ կ’ըսէ. ‘Քու Սուրբիդ ապականութիւն տեսնել պիտի չտաս’։
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13:3535: Посему и в другом [месте] говорит: не дашь Святому Твоему увидеть тление.
13:35  διότι καὶ ἐν ἑτέρῳ λέγει, οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν.
13:35. διότι (Through-to-which-a-one) καὶ (and) ἐν (in) ἑτέρῳ (unto-different) λέγει (it-fortheth," Οὐ ( Not ) δώσεις ( thou-shall-give ) τὸν ( to-the-one ) ὅσιόν ( to-pure ) σου ( of-thee ) ἰδεῖν ( to-have-had-seen ) διαφθοράν : ( to-a-degradation-though )
13:35. ideoque et alias dicit non dabis Sanctum tuum videre corruptionemAnd therefore, in another place also, he saith: Thou shalt not suffer thy holy one to see corruption.
35. Because he saith also in another , Thou wilt not give thy Holy One to see corruption.
13:35. And also then, in another place, he says: ‘You will not allow your Holy One to see corruption.’
13:35. Wherefore he saith also in another [psalm], Thou shalt not suffer thine Holy One to see corruption.
Wherefore he saith also in another [psalm], Thou shalt not suffer thine Holy One to see corruption:

35: Посему и в другом [месте] говорит: не дашь Святому Твоему увидеть тление.
13:35  διότι καὶ ἐν ἑτέρῳ λέγει, οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν.
13:35. ideoque et alias dicit non dabis Sanctum tuum videre corruptionem
And therefore, in another place also, he saith: Thou shalt not suffer thy holy one to see corruption.
13:35. And also then, in another place, he says: ‘You will not allow your Holy One to see corruption.’
13:35. Wherefore he saith also in another [psalm], Thou shalt not suffer thine Holy One to see corruption.
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Albert Barnes: Notes on the Bible - 1834
13:35: Wherefore - Διὸ Dio. To the same intent or end. In proof of the same thing - that he must rise and live foRev_er.
He saith - God says by David, or David spake the promises made by God.
In another psalm - Psa 16:10.
Thou wilt not suffer ... - See this explained in the notes on Act 2:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:35: in: Act 2:27-31; Psa 16:10
to see: Act 13:36, Act 13:37; Psa 49:9, Psa 89:48; Luk 2:26; Joh 3:36, Joh 8:51; Heb 11:5
Geneva 1599
13:35 (14) Wherefore he saith also in another [psalm], Thou shalt not suffer thine Holy One to see corruption.
(14) The Lord was in the grace in such a way that he experienced no corruption.
John Gill
13:35 Wherefore he saith also in another psalm,.... Ps 16:10 or "in another place", as the Syriac version supplies; or "in another section", as the Arabic version; or "elsewhere", as Beza's most ancient copy, the Vulgate Latin and Ethiopic versions, read:
thou shalt not suffer thine Holy One to see corruption; which cannot be understood of David: the term "Holy One", is not so applicable to him, who was a man subject to infirmities; at least not in such sense as to Christ, who was holy in his nature, and without sin in his life and conversation; besides, David was laid in his grave, and saw corruption, as the apostle afterwards proves: the former part of this passage is not cited, "thou wilt not leave my soul in hell"; which was not absolutely necessary to be mentioned, it being clearly implied in what is produced; for if he should not be suffered to see corruption, then he could not be left in the grave: moreover, the apostle cites that which he intended to reason upon, as he afterwards does, and by it makes it manifestly appear that the words do not belong to David, but the Messiah, and are a clear and pertinent proof of his resurrection from the dead. The Jew (p) objects to the apostle's version of these words, rendering by "corruption", whereas he says it signifies a "pit"; but it ought to be observed, that the word in its first proper, and literal sense, signifies "corruption"; and a pit or grave is only called by this name, because dead bodies, or carcasses, are therein corrupted; and instances may be given, wherein the word cannot be understood in another sense than in that of corruption, as in Lev 22:25. See Gill on Acts 2:27.
(p) R. Isaac, Chizzuk Emuna, par. 2. c. 69. p. 456.
John Wesley
13:35 He saith - David in the name of the Messiah. Ps 16:10.
13:3613:36: Այլ Դաւիթ յազգի անդ իւրում պաշտեաց, եւ ՚ի կամս Աստուծոյ ննջեաց՝ եւ յաւելա՛ւ առ հարս իւր, եւ ետե՛ս զապականութիւն։
36. Սակայն Դաւիթը իր սերնդի ժամանակ ծառայեց եւ Աստծու կամքով վախճանուեց ու աւելացաւ իր հայրերի վրայ, եւ նրա մարմինը ապականութիւն տեսաւ:
36 Վասն զի Դաւիթ իր դարուն մէջ Աստուծոյ կամքին ծառայելով՝ մեռաւ ու իր հայրերուն քով դրուեցաւ եւ ապականութիւն տեսաւ։
Այլ Դաւիթ յազգի անդ իւրում պաշտեաց եւ ի կամս Աստուծոյ ննջեաց, եւ յաւելաւ առ հարս իւր եւ ետես զապականութիւն:

13:36: Այլ Դաւիթ յազգի անդ իւրում պաշտեաց, եւ ՚ի կամս Աստուծոյ ննջեաց՝ եւ յաւելա՛ւ առ հարս իւր, եւ ետե՛ս զապականութիւն։
36. Սակայն Դաւիթը իր սերնդի ժամանակ ծառայեց եւ Աստծու կամքով վախճանուեց ու աւելացաւ իր հայրերի վրայ, եւ նրա մարմինը ապականութիւն տեսաւ:
36 Վասն զի Դաւիթ իր դարուն մէջ Աստուծոյ կամքին ծառայելով՝ մեռաւ ու իր հայրերուն քով դրուեցաւ եւ ապականութիւն տեսաւ։
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13:3636: Давид, в свое время послужив изволению Божию, почил и приложился к отцам своим, и увидел тление;
13:36  δαυὶδ μὲν γὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν,
13:36. Δαυεὶδ ( a-Daueid ) μὲν (indeed) γὰρ (therefore) ἰδίᾳ (unto-private-belonged) γενεᾷ (unto-a-generation) ὑπηρετήσας (having-rowed-under-unto) τῇ (unto-the-one) τοῦ (of-the-one) θεοῦ (of-a-Deity) βουλῇ (unto-a-purposing) ἐκοιμήθη (it-was-reposed-unto) καὶ (and) προσετέθη (it-was-placed-toward) πρὸς ( toward ) τοὺς ( to-the-ones ) πατέρας ( to-fathers ) αὐτοῦ ( of-it ) καὶ (and) εἶδεν (it-had-seen) διαφθοράν, (to-a-degradation-through,"
13:36. David enim sua generatione cum administrasset voluntati Dei dormivit et adpositus est ad patres suos et vidit corruptionemFor David, when he had served in his generation, according to the will of God, slept: and was laid unto his fathers and saw corruption.
36. For David, after he had in his own generation served the counsel of God, fell on sleep, and was laid unto his fathers, and saw corruption:
13:36. For David, when he had ministered to his generation in accordance with the will of God, fell asleep, and he was placed next to his fathers, and he saw corruption.
13:36. For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption:
For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption:

36: Давид, в свое время послужив изволению Божию, почил и приложился к отцам своим, и увидел тление;
13:36  δαυὶδ μὲν γὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν,
13:36. David enim sua generatione cum administrasset voluntati Dei dormivit et adpositus est ad patres suos et vidit corruptionem
For David, when he had served in his generation, according to the will of God, slept: and was laid unto his fathers and saw corruption.
13:36. For David, when he had ministered to his generation in accordance with the will of God, fell asleep, and he was placed next to his fathers, and he saw corruption.
13:36. For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption:
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Adam Clarke: Commentary on the Bible - 1831
13:36: David - fell on sleep - and saw corruption - David died, was buried, and never rose again; therefore, David cannot be the person spoken of here: the words are true of some other person; and they can be applied to Jesus Christ only; and in him they are most exactly fulfilled. See the notes on Act 2:29, Act 2:30, etc.
Albert Barnes: Notes on the Bible - 1834
13:36: For David ... - This verse is designed to show that the passage in Psa 16:1-11; could not refer to David, and must therefore relate to some other person. In Act 13:37 it is affirmed that this could refer to no one, in fact, but to the Lord Jesus.
After he had served his own generation - See the margin. Syriac, "David in his own generation having served the will of God, and slept," etc. Arabic, "David served in his own age, and saw God." The margin probably most correctly expresses the sense of the passage. To serve a generation, or an age, is an unusual and almost unintelligible expression.
Fell on sleep - Greek: "slept," that is, "died." This is the usual word to denote "the death of saints." It is used of David in Kg1 2:10. See notes on Mat 27:52.
And was laid unto ... - And was buried with his fathers, etc., Kg1 2:10.
And saw corruption - Remained in the grave, and returned to his native dust. See this point argued more at length by Peter in Act 2:29-31, and explained in the notes on that place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:36: served: etc. or, in his own age served the will of God, Act 13:22; Ch1 11:2, Ch1 13:2-4, Ch1 15:12-16, Ch1 15:25-29, Ch1 18:14, Ch1 22:1-29:30; Psa 78:71, Psa 78:72
fell: Act 7:60; Sa2 7:12; Kg1 2:10; Co1 15:6, Co1 15:18; Th1 4:13
and was: Act 2:29; Ch1 17:11; Ch2 9:31, Ch2 12:16, Ch2 21:1, Ch2 26:23
and saw: Gen 3:19; Job 17:14, Job 19:26, Job 19:27, Job 21:26; Psa 49:9, Psa 49:14; Joh 11:39; Co1 15:42-44, Co1 15:53, Co1 15:54
John Gill
13:36 Or the men of that age and generation in which he lived, the subjects of his kingdom; by governing them with wholesome laws, protecting them in their rights and properties, defending them against their enemies, and regulating and promoting the worship of God among them:
by the will of God; this clause may be read in connection with the preceding words, as it is in the Syriac version thus, "after he had in his own age served the will of God"; acted according to it, fulfilled it, and did what the Lord declared to him, or he knew to be the will of God; or with the following words, as in the Vulgate Latin version, "by the will of God fell on sleep", or died; and then the sense is, that after he had done the work of his generation, which was appointed and cut out for him, he died by the decree and counsel of God, which has set bounds to man's life, and has fixed the time of his death; no man dies before, or lives longer than the time it is the will of God he should. David lived according to the will of God's command, and he died by the will of his decree. Death is expressed by falling asleep; a way of speaking very common with the eastern nations, and which represents it in an easy and familiar manner: it is not an annihilation of men; the dead are only fallen asleep, and will wake again in the resurrection; till which time the grave is their restingplace, and out of which the saints will rise fresh and cheerful; and yet, as a time of sleep is a time of inactivity, so no work is done in the grave; and therefore whatever we find to do, should be done in life. It is a long sleep; David has been many hundred years, even thousands, in it; and there will be no awaking out of it till Christ comes again: but this is to be understood of the body only, which only is capable of sleeping the sleep of death, and not of the soul, which dies not with the body, nor continues with it in the grave in a state of insensibility and inactivity, but immediately returns to God; and being happy, is employed in the vision of God, and Christ, in the fellowship of saints and angels, and in the work of praise and thanksgiving: thus, though David is fallen asleep in his body, he is present in spirit with the Lord; and that sweet psalmist of Israel is singing the songs of God in a much better manner than when here on earth. Blessed are they that sleep in Jesus, for they not only sleep quietly and safely, but shall surely rise again, for God will bring them with him; Christ is the first fruits of them, and they shall awake in his likeness. It is further said of David, "and was laid unto his fathers", or was buried; his sepulchre is said to be in Mount Zion (q), where the kings of the house of David were buried; and his sepulchre Peter says in Acts 2:29 remained till his time.
And saw corruption; his body putrefied in the grave, became the repast of worms, and was reduced to rottenness and dust; and therefore the words could not be spoken of him cited from Ps 16:10.
(q) Cippi Hebr. p. 24.
John Wesley
13:36 David, having served the will of God in his generation, fell asleep - So his service extended not itself beyond the bounds of the common age of man: but the service of the Messiah to all generations, as his kingdom to all ages. Served the will of God - Why art thou here thou who art yet in the world? Is it not that thou also mayest serve the will of God? Art thou serving it now? Doing all his will? And was added to his fathers - Not only in body. This expression refers to the soul also, and supposes the immortality of it.
Robert Jamieson, A. R. Fausset and David Brown
13:36 For David, after he had served his own generation by the will of God--rather, "served," in his own generation, the will (or "counsel") of God; yielding himself an instrument for the accomplishment of God's high designs, and in this respect being emphatically "the man after God's own heart." This done, he "fell asleep, and was gathered to his fathers, and saw corruption." David, therefore (argues the apostle), could not be the subject of his own prediction, which had its proper fulfilment only in the resurrection of the uncorrupted body of the Son of God, emphatically God's "Holy One."
13:3713:37: Բայց զոր Աստուած յարոյց, ո՛չ ետես զապականութիւն[2444]։ [2444] Ոմանք. Աստուածն յարոյց. կամ՝ Աստուած յարոյցն։
37. Բայց Յիսուս, որին Աստուած յարութիւն տուեց, ապականութիւն չտեսաւ:
37 Բայց ան, որ Աստուած յարուցանեց՝ ապականութիւն չտեսաւ։
Բայց զոր Աստուած յարոյց` ոչ ետես զապականութիւն:

13:37: Բայց զոր Աստուած յարոյց, ո՛չ ետես զապականութիւն[2444]։
[2444] Ոմանք. Աստուածն յարոյց. կամ՝ Աստուած յարոյցն։
37. Բայց Յիսուս, որին Աստուած յարութիւն տուեց, ապականութիւն չտեսաւ:
37 Բայց ան, որ Աստուած յարուցանեց՝ ապականութիւն չտեսաւ։
zohrab-1805▾ eastern-1994▾ western am▾
13:3737: а Тот, Которого Бог воскресил, не увидел тления.
13:37  ὃν δὲ ὁ θεὸς ἤγειρεν οὐκ εἶδεν διαφθοράν.
13:37. ὃν (to-which) δὲ (moreover) ὁ (the-one) θεὸς (a-Deity) ἤγειρεν (it-roused) οὐκ (not) εἶδεν (it-had-seen) διαφθοράν. (to-a-degradation-through)
13:37. quem vero Deus suscitavit non vidit corruptionemBut he whom God hath raised from the dead saw no corruption.
37. but he whom God raised up saw no corruption.
13:37. Yet truly, he whom God has raised from the dead has not seen corruption.
13:37. But he, whom God raised again, saw no corruption.
But he, whom God raised again, saw no corruption:

37: а Тот, Которого Бог воскресил, не увидел тления.
13:37  ὃν δὲ ὁ θεὸς ἤγειρεν οὐκ εἶδεν διαφθοράν.
13:37. quem vero Deus suscitavit non vidit corruptionem
But he whom God hath raised from the dead saw no corruption.
13:37. Yet truly, he whom God has raised from the dead has not seen corruption.
13:37. But he, whom God raised again, saw no corruption.
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Albert Barnes: Notes on the Bible - 1834
13:37: But he, whom God raised again - The Lord Jesus.
Saw no corruption - Was raised without undergoing the usual change that succeeds death. As David had returned to corruption, and the Lord Jesus had not, it followed that this passage in Psa 16:1-11 referred to the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:37: Act 13:30, Act 2:24
John Gill
13:37 But he whom God raised again,.... The Vulgate Latin version adds, "from the dead"; meaning the Lord Jesus Christ, who was raised from the dead by God the Father: and
saw no corruption; he did not lie so long in the grave as to corrupt and putrefy, but was raised from the dead the third day; wherefore the passage, before cited, is very applicable to him, and is a clear proof that the Messiah was to rise from the dead, as Jesus did.
13:3813:38: Յայտնի՛ լիցի ձեզ ա՛րք եղբարք, զի սովա՛ւ ձեզ թողութիւն մեղաց աւետարանի. եւ յամենայնէ յորմէ ո՛չ կարացէք օրինօքն Մովսիսի արդարանալ,
38. Եղբայրնե՛ր, թող ձեզ յայտնի լինի, որ նրանով է ձեզ համար մեղքերի թողութիւն աւետարանւում.
38 Ուրեմն յայտնի ըլլայ ձեզի, մարդի՛կ եղբայրներ, որ Յիսուսի միջոցով ձեզի մեղքերու թողութիւն կը քարոզուի։
Յայտնի լիցի ձեզ, արք եղբարք, զի սովաւ ձեզ թողութիւն մեղաց աւետարանի:

13:38: Յայտնի՛ լիցի ձեզ ա՛րք եղբարք, զի սովա՛ւ ձեզ թողութիւն մեղաց աւետարանի. եւ յամենայնէ յորմէ ո՛չ կարացէք օրինօքն Մովսիսի արդարանալ,
38. Եղբայրնե՛ր, թող ձեզ յայտնի լինի, որ նրանով է ձեզ համար մեղքերի թողութիւն աւետարանւում.
38 Ուրեմն յայտնի ըլլայ ձեզի, մարդի՛կ եղբայրներ, որ Յիսուսի միջոցով ձեզի մեղքերու թողութիւն կը քարոզուի։
zohrab-1805▾ eastern-1994▾ western am▾
13:3838: Итак, да будет известно вам, мужи братия, что ради Него возвещается вам прощение грехов;
13:38  γνωστὸν οὗν ἔστω ὑμῖν, ἄνδρες ἀδελφοί, ὅτι διὰ τούτου ὑμῖν ἄφεσις ἁμαρτιῶν καταγγέλλεται [, καὶ] ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε ἐν νόμῳ μωϊσέως δικαιωθῆναι
13:38. Γνωστὸν (Acquaintable) οὖν (accordingly) ἔστω (it-should-be) ὑμῖν, (unto-ye,"ἄνδρες (Men) ἀδελφοί , ( Brethrened ,"ὅτι (to-which-a-one) διὰ (through) τούτου (of-the-one-this) ὑμῖν (unto-ye) ἄφεσις (a-sending-off) ἁμαρτιῶν (of-un-adjustings-along-unto) καταγγέλλεται, (it-be-messaged-down,"
13:38. notum igitur sit vobis viri fratres quia per hunc vobis remissio peccatorum adnuntiatur ab omnibus quibus non potuistis in lege Mosi iustificariBe it known therefore to you, men, brethren, that through him forgiveness of sins is preached to you: and from all the things from which you could not be justified by the law of Moses.
38. Be it known unto you therefore, brethren, that through this man is proclaimed unto you remission of sins:
13:38. Therefore, let it be known to you, noble brothers, that through him is announced to you remission from sins and from everything by which you were not able to be justified in the law of Moses.
13:38. Be it known unto you therefore, men [and] brethren, that through this man is preached unto you the forgiveness of sins:
Be it known unto you therefore, men [and] brethren, that through this man is preached unto you the forgiveness of sins:

38: Итак, да будет известно вам, мужи братия, что ради Него возвещается вам прощение грехов;
13:38  γνωστὸν οὗν ἔστω ὑμῖν, ἄνδρες ἀδελφοί, ὅτι διὰ τούτου ὑμῖν ἄφεσις ἁμαρτιῶν καταγγέλλεται [, καὶ] ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε ἐν νόμῳ μωϊσέως δικαιωθῆναι
13:38. notum igitur sit vobis viri fratres quia per hunc vobis remissio peccatorum adnuntiatur ab omnibus quibus non potuistis in lege Mosi iustificari
Be it known therefore to you, men, brethren, that through him forgiveness of sins is preached to you: and from all the things from which you could not be justified by the law of Moses.
13:38. Therefore, let it be known to you, noble brothers, that through him is announced to you remission from sins and from everything by which you were not able to be justified in the law of Moses.
13:38. Be it known unto you therefore, men [and] brethren, that through this man is preached unto you the forgiveness of sins:
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Adam Clarke: Commentary on the Bible - 1831
13:38: Be it known unto you, therefore - This is the legitimate conclusion: seeing the word of God is true, and he has promised an endless succession to the seed of David; seeing David and all his family have failed in reference to the political kingdom, a spiritual kingdom and a spiritual succession must be intended, that the sure covenant and all its blessings may be continued. Again: seeing the person by whom this is to be done is to see no corruption; - seeing David has died, and has seen (fallen under the power of) corruption; - seeing Jesus the Christ has wrought all the miracles which the prophets said he should work; - seeing he has suffered all the indignities which your prophets said he must suffer; - seeing after his death he has most incontestably risen again from the dead, and has not fallen under the power of corruption, - then he must be the very person in whom all the predictions are fulfilled, and the person through whom all the blessings of the covenant must come.
Through this man is preached unto you the forgiveness of sins - See the notes on Act 5:30, Act 5:31. Remission of sins, the removal of the power, guilt, and pollution of sin comes alone through this man, whom ye crucified, and who is risen from the dead.
Albert Barnes: Notes on the Bible - 1834
13:38: Be it known ... - Paul, having proved his resurrection, and shown that he was the Messiah, now states the benefits that were to be derived from his death.
Through this man - See the notes on Luk 24:47.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:38: it: Act 2:14, Act 4:10, Act 28:28; Eze 36:32; Dan 3:18
that: Act 2:38, Act 5:31, Act 10:43; Psa 32:1, Psa 130:4, Psa 130:7; Jer 31:34; Dan 9:24; Mic 7:18-20; Zac 13:1; Luk 24:47; Joh 1:29; Co2 5:18-21; Eph 1:7, Eph 4:32; Col 1:14; Heb 8:6, Heb 8:12, Heb 8:13, Heb 9:9-14, Heb 9:22, Heb 10:4-18; Jo1 2:1, Jo1 2:2, Jo1 2:12
Geneva 1599
13:38 (15) Be it known unto you therefore, men [and] brethren, that through this man is preached unto you the forgiveness of sins:
(15) Christ was sent to give them free remission of sins who were condemned by the Law.
John Gill
13:38 Be it known unto you, therefore, men and brethren,.... The apostle having discoursed concerning the incarnation of Christ, his death and resurrection, proceeds to take notice of some particular benefits and blessings of grace arising from thence, which are published and made known to the sons of men in the everlasting Gospel, as were now to the Jews by Paul and Barnabas; such as forgiveness of sins through the blood of Christ, and justification by his righteousness; the former of them is mentioned in this verse, the latter in the next:
that through this man is preached unto you the forgiveness of sins; forgiveness of sins, which is sometimes expressed by a non-imputation of them, a non-remembrance of them, a covering and putting them away, and a blotting them out, is an act of free grace and mercy, and yet is through the blood of Christ; through that believers have it; Christ is exalted as a Prince and a Saviour to give it, having by his blood procured it; and this is a principal doctrine of the Gospel, which is published in his name, and which the light of nature and law of Moses know nothing of, and cannot ascertain; the prophets bear testimony to this truth, that everyone that believes in Christ shall receive the remission of sins, of all his sins. That there is a God is known by the light of nature, and that sin is an offence unto him; but by it is not known in what way offended Deity is appeased; nor does it, nor can it assure any that God will forgive sin on any account whatever; not on account of mercy in him, nor on account of good works, or of repentance in them; God, as the God of nature, does not forgive sin, but as the God of grace: and though the law of Moses declares what is good, and gives knowledge of evil, yet admits not of repentance as a satisfaction for sin committed; nor does it represent God as merciful, but as just, and so accuses, condemns, and kills: the doctrine of forgiveness is a pure doctrine of the Gospel; and when it is preached aright, it is preached through Christ, not through the works of the law, not through repentance, nor through faith, nor through the absolute mercy of God, but through Christ, through the blood of Christ, which was shed to obtain it in a way consistent with the justice of God; and through his hands it is given. When Christ is called a "man", it must not be thought that he is a mere man; he is God as well as man; had he been a mere man, forgiveness of sin could not have been by his blood, or through his name, or for his sake; it is because he is God, truly and properly God, that there is a virtue in his blood to take away sin, and cleanse from it; see 1Jn 1:7 Besides, the word "man" is not in the original text, it is only "through this is preached to you"; that is, through this glorious and divine person, who, though he died as man, and was buried, yet saw no corruption, and is now raised from the dead, and is at the right hand of God. Some copies read , because of this, or for this reason; seeing he is raised from the dead, therefore the doctrine of the remission of sins is preached; for if he had died, and had not risen again, there could have been no pardon by his blood, nor justification by his righteousness; see Rom 4:25.
Robert Jamieson, A. R. Fausset and David Brown
13:38 the forgiveness of sins--the first necessity of the sinner, and so the first experienced blessing of the Gospel.
13:3913:39: սովաւ ամենայն որ հաւատայ՝ արդարանայ[2445]։ [2445] Ոմանք. ՚Ի սա ամենայն որ հաւա՛՛։
39. եւ այն ամենից, որոնցից չկարողացաք Մովսէսի օրէնքով արդարանալ, նրանով կ’արդարանայ, ով հաւատում է:
39 Այն ամէ՛ն բաներէն՝ որոնցմէ Մովսէսին օրէնքովը չկրցաք արդարանալ, բայց ամէն ով որ Յիսուսին հաւատայ, պիտի արդարանայ։
եւ յամենայնէ յորմէ ոչ կարացէք օրինօքն Մովսիսի արդարանալ` սովաւ ամենայն որ հաւատայ արդարանայ:

13:39: սովաւ ամենայն որ հաւատայ՝ արդարանայ[2445]։
[2445] Ոմանք. ՚Ի սա ամենայն որ հաւա՛՛։
39. եւ այն ամենից, որոնցից չկարողացաք Մովսէսի օրէնքով արդարանալ, նրանով կ’արդարանայ, ով հաւատում է:
39 Այն ամէ՛ն բաներէն՝ որոնցմէ Մովսէսին օրէնքովը չկրցաք արդարանալ, բայց ամէն ով որ Յիսուսին հաւատայ, պիտի արդարանայ։
zohrab-1805▾ eastern-1994▾ western am▾
13:3939: и во всем, в чем вы не могли оправдаться законом Моисеевым, оправдывается Им всякий верующий.
13:39  ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται.
13:39. καὶ (and) ἀπὸ (off) πάντων ( of-all ) ὧν ( of-which ) οὐκ (not) ἠδυνήθητε (ye-were-able) ἐν (in) νόμῳ (unto-a-parcelee) Μωυσέως (of-a-Mouseus) δικαιωθῆναι (to-have-been-en-course-belonged,"ἐν (in) τούτῳ (unto-the-one-this) πᾶς (all) ὁ (the-one) πιστεύων (trusting-of) δικαιοῦται. (it-be-en-course-belonged)
13:39. in hoc omnis qui credit iustificaturIn him every one that believeth is justified.
39. and by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses.
13:39. In him, all who believe are justified.
13:39. And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.
And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses:

39: и во всем, в чем вы не могли оправдаться законом Моисеевым, оправдывается Им всякий верующий.
13:39  ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται.
13:39. in hoc omnis qui credit iustificatur
In him every one that believeth is justified.
13:39. In him, all who believe are justified.
13:39. And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39: "Оправдаться..." - dikaiwqhnai - "оправдитися..." - сделаться праведными пред Богом. Об этом оправдании и очищении грехов верою Христовою и о недостаточности для сего закона Моисеева подробнее говорит апостол в своих посланиях к Римлянам и Галатам.

"Во всем, в чем вы не могли оправдаться законом Моисеевым..." Это все имеет здесь безисключительный смысл, ибо - по учению апостола - закон Моисеев ни в чем не мог оправдывать человека пред Богом. Таковым оправданием его является исключительно лишь вера во Христа, соединенная с делами любви христианской (Рим III:20: и д. 28; Гал III:10: и д. ).
Adam Clarke: Commentary on the Bible - 1831
13:39: And by him - On his account, and through him, all that believe in his Divine mission, and the end for which he has been manifested, namely, to put away sin by the sacrifice of himself, are justified from all things, from the guilt of all transgressions committed against God; from which ye could not be justified by the law of Moses; because it is impossible that the blood of bulls and goats, and the ashes of a heifer sprinkling the unclean, or any other rite or service of this kind, could take away sin from the soul, cancel its guilt in the conscience, or make an atonement to the Divine justice; but this is the sacrifice which God has required; this is every way suited to the end for which it has been instituted; and this is the sacrifice alone which God can accept. Your law says, "Do this, and ye shall live;" and, "Cursed is every one that continueth not in all things that are written in the book of the law to do them." Ye have not done these things required; ye have not continued in any good thing; ye have not only not done all things commanded, but ye have done none, none as they ought to be done; and therefore ye are under the curse. The Gospel says, Believe on the Lord Jesus; credit his Divine mission; consider his death an atonement for sin; believe in his resurrection, as a proof that the atonement is made, believe that he suffered, died, and rose again for your justification; and that for his sake God, though he be infinitely just, can be the justifier of all who believe in him. By the law of Moses there is neither justification nor salvation: in Jesus Christ there are both, and all the sure mercies of David. Therefore, believe on the Lord Jesus Christ, and ye shall be justified from all things, from which ye could not be justified by the law of Moses.
Albert Barnes: Notes on the Bible - 1834
13:39: And by him - By means of him; by his sufferings and death.
All that believe - See the notes on Mar 16:16.
Are justified - Are regarded and treated as if they were righteous. They are pardoned, and admitted to the favor of God, and treated as if they had not offended. See this point explained in the notes on Rom 1:17; Rom 3:24-25; Rom 4:1-8.
From all things - From the guilt of all offences.
From which ye could not ... - The Law of Moses commanded what was to be done. It appointed sacrifices and offerings as typical of a greater sacrifice. But those sacrifices could not take away sin. See the notes on Heb 9:7-14; Heb 10:1-4, Heb 10:11. The design of the Law was not to Rev_eal a way of pardon. That was reserved to be the unique purpose of the gospel.
The law of Moses - The commands and institutions which he, under the direction of God, established.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:39: by: Isa 53:11; Hab 2:4; Luk 18:14; Joh 5:24; Rom 3:24-30, Rom 4:5-8, Rom 4:24, Rom 5:1, Rom 5:9; Rom 8:1, Rom 8:3, Rom 8:30-34, Rom 10:10; Co1 6:11; Gal 2:16, Gal 3:8
from which: Job 9:20, Job 25:4; Psa 143:2; Jer 31:32; Luk 10:25, Luk 10:28; Joh 1:17; Rom 3:19; Rom 4:15, Rom 5:20, Rom 7:9-11, Rom 8:3, Rom 9:31, Rom 10:4; Gal 2:16, Gal 2:19, Gal 3:10-12, Gal 3:21-25, Gal 5:3; Phi 3:6-9; Heb 7:19, Heb 9:9, Heb 9:10, Heb 10:4, Heb 10:11
Geneva 1599
13:39 And by him all that believe are justified from (q) all things, from which ye could not be justified by the law of Moses.
(q) Whereas the ceremonies of the Law could not absolve you from your sins, this man absolves you, if you lay hold of him by faith.
John Gill
13:39 And by him all that believe are justified from all things,.... Christ, as God, is not only the justifier of his people, who pronounces them righteous in the sight of God; but his righteousness imputed to them is the matter of their justification, or that by which they are justified; and not the works of the law, or obedience to the Gospel, or internal holiness, either in whole or in part, or the grace of faith, but the object of it, Christ, and his righteousness: and justification by this is complete and perfect; it is from all sin, original and actual, secret and open, greater or lesser sins; sins of presumption and ignorance, of omission or commission; from all things the law can charge with, as breaches of it; from all things which the justice of God can demand satisfaction for; and from all things that Satan, or a man's own conscience, can justly accuse him of. And those that believe in Christ with the heart unto righteousness, are openly and manifestly justified in their own consciences, and can claim their interest in it, and have the comfort of it, as well as they were before secretly justified in the mind of God, and in their head and representative Jesus Christ. And from all sin these are justified of God, as Beza's ancient copy reads, "for it is God that justifies", Rom 8:33 against whom men have sinned, and whose law they have violated, and whose justice they have affronted, by reason of which they are liable to condemnation; but God justifies them, by imputing the righteousness of his Son to them, in which he views them as without fault, unblamable and irreprovable; and though all men are not justified, yet many are; even all the seed of Israel, all the elect of God, everyone that believes in Christ, as all do who are ordained to eternal life; Christ's righteousness is imputed and applied to all these, and therefore they shall never enter into condemnation, but shall be acquitted and discharged from all things,
from which, it is added,
ye could not be justified by the law of Moses; that is, by the works of the law, or by obedience to it, because such obedience is imperfect; and therefore the law cannot justify, discharge, and acquit upon it, but instead thereof, must curse and condemn; as it does everyone, that does not do all things commanded in the law, and in the manner that requires; besides, if righteousness was hereby, the grace of God in justification would be frustrated, the death of Christ would be rendered null and void, and boasting would not be excluded; all which are contrary to the scheme of the Gospel. It may be observed, that pardon of sin and justification are two distinct blessings, or the apostle must be guilty of a great tautology; since having spoken of forgiveness of sin in the preceding verse, he speaks of justification in this, as another blessing enjoyed by and through Christ, and published in the Gospel, styled therefore the word and ministration of righteousness. And indeed they are distinct; in pardon the man is considered as a sinner, in justification as a righteous man; pardon takes away his sin, justification gives him a righteousness; pardon frees from punishment, but justification besides that gives him a title to eternal life; to pardon, the blood of Christ is sufficient; but to justification are required the holiness of Christ's nature, the perfect obedience of his life, as well as his suffering of death; moreover, justification passed on Christ as the head and representative of his people, but not pardon; he may be said to be justified, but not pardoned: these two blessings make a considerable figure in the ministry of the word.
John Wesley
13:39 Every one that believeth is justified from all things - Has the actual forgiveness of all his sins, at the very time of his believing; from which ye could not be justified - Not only ye cannot now; but ye never could. For it afforded no expiation for presumptuous sins. By the law of Moses - The whole Mosaic institution! The division of the law into moral and ceremonial was not so common among the Jews, as it is among us. Nor does the apostle here consider it at all: but Moses and Christ are opposed to each other.
Robert Jamieson, A. R. Fausset and David Brown
13:39 by him all that believe are justified from all things--The sense requires that a pause in the sentence be made here: "By him the believer is absolved from all charges of the law." What follows,
from which ye could not be justified by the law of Moses--is not an exceptional but an explanatory clause. The meaning is not, "Though the law justifies from many things, it cannot justify from all things, but Christ makes up all deficiencies"; but the meaning is, "By Christ the believer is justified from all things, whereas the law justifies from nothing." (Note.--The deeper sense of justification, the positive side of it, is reserved for the Epistles, addressed to the justified themselves: and whereas it is the resurrection of Christ here, and throughout the Acts chiefly, which is dwelt on, because the first thing in order to bring peace to the guilty through Christ was to establish His Messiahship by His resurrection, in the Epistles to believers His death as the way of reconciliation is fully unfolded).
13:4013:40: Զգո՛յշ կացէք, գուցէ՛ եկեսցէ ՚ի վերայ ձեր որ ասացեալն է ՚ի մարգարէս[2446]. [2446] Ոմանք. ՚Ի վերայ ձեր ասացեալն ՚ի մարգարէէն։
40. Զգո՛յշ կացէք, գուցէ ձեր գլխին գայ այն, ինչ ասուած է մարգարէների գրուածքներում.
40 Արդ՝ զգուշացէ՛ք, որ չըլլայ թէ ձեր վրայ գայ այն որ մարգարէներուն մէջ ըսուած է.
Զգոյշ կացէք, գուցէ եկեսցէ ի վերայ ձեր որ ասացեալն է ի մարգարէս:

13:40: Զգո՛յշ կացէք, գուցէ՛ եկեսցէ ՚ի վերայ ձեր որ ասացեալն է ՚ի մարգարէս[2446].
[2446] Ոմանք. ՚Ի վերայ ձեր ասացեալն ՚ի մարգարէէն։
40. Զգո՛յշ կացէք, գուցէ ձեր գլխին գայ այն, ինչ ասուած է մարգարէների գրուածքներում.
40 Արդ՝ զգուշացէ՛ք, որ չըլլայ թէ ձեր վրայ գայ այն որ մարգարէներուն մէջ ըսուած է.
zohrab-1805▾ eastern-1994▾ western am▾
13:4040: Берегитесь же, чтобы не пришло на вас сказанное у пророков:
13:40  βλέπετε οὗν μὴ ἐπέλθῃ τὸ εἰρημένον ἐν τοῖς προφήταις,
13:40. βλέπετε (Ye-should-view) οὖν: (accordingly) μὴ (lest) ἐπέλθῃ (it-might-have-had-came-upon,"τὸ (the-one) εἰρημένον (having-had-come-to-be-uttered) ἐν (in) τοῖς (unto-the-ones) προφήταις (unto-declarers-before,"
13:40. videte ergo ne superveniat quod dictum est in prophetisBeware, therefore, lest that come upon you which is spoken in the prophets:
40. Beware therefore, lest that come upon , which is spoken in the prophets;
13:40. Therefore, be careful, lest what was said by the Prophets may overwhelm you:
13:40. Beware therefore, lest that come upon you, which is spoken of in the prophets;
Beware therefore, lest that come upon you, which is spoken of in the prophets:

40: Берегитесь же, чтобы не пришло на вас сказанное у пророков:
13:40  βλέπετε οὗν μὴ ἐπέλθῃ τὸ εἰρημένον ἐν τοῖς προφήταις,
13:40. videte ergo ne superveniat quod dictum est in prophetis
Beware, therefore, lest that come upon you which is spoken in the prophets:
13:40. Therefore, be careful, lest what was said by the Prophets may overwhelm you:
13:40. Beware therefore, lest that come upon you, which is spoken of in the prophets;
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
40: "Сказанное у пророков..." Ср. Авв I:5: по перев. LXX.
Adam Clarke: Commentary on the Bible - 1831
13:40: Beware - lest that come upon you, etc. - If you reject these benefits, now freely offered to you in this preaching of Christ crucified, you may expect such judgment from the hand of God as your forefathers experienced, when, for their rebellion and their contempt of his benefits, their city was taken, their temple destroyed, and themselves either slain by the sword, or carried into captivity. It is evident that St. Paul refers to Hab 1:5-10; and in those verses the desolation by the Chaldeans is foretold. Never was there a prophecy more correctly and pointedly applied. These Jews did continue to slight the benefits offered to them by the Lord; and they persevered in their rebellion: what was the consequence? The Romans came, took their city, burnt their temple, slew upwards of a million of them, and either carried or sold the rest into captivity. How exactly was the prophecy in both cases fulfilled!
Albert Barnes: Notes on the Bible - 1834
13:40: Beware, therefore - Avoid what is threatened. It will come on some; and Paul exhorted his hearers to beware lest it should come on them. It was the more important to caution them against this danger, as the Jews held that they were safe.
Lest that come - That calamity; that threatened punishment.
In the prophets - In that part of the Scriptures called "the Prophets." The Jews divided the Old Testament into three parts, of which "the Book of the Prophets" was one. See the notes on Luk 24:44. The place where this is recorded is Hab 1:5. It is not taken from the Hebrew, but substantially from the Septuagint. The original design of the threatening was to announce the destruction that would come upon the nation by the Chaldeans. The original threatening was fulfilled. But it was as applicable to the Jews in the time of Paul as in the time of Habakkuk. The principle of the passage is, that if they held in contempt the doings of God, they would perish. The work which God was to do by means of the Chaldeans was so fearful, so unusual, and so remarkable, that they would not believe it in time to avoid the calamity. In the same way, the manner in which God gave the Messiah was so little in accordance with their expectation, that they might see it, yet disbelieve it; that they might have the fullest proof, and yet despise it; that they might wonder, and be amazed and astonished, and yet refuse to believe it, and be destroyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:40: Beware: Mal 3:2, Mal 4:1; Mat 3:9-12; Heb 2:3, Heb 3:12, Heb 12:25
which: Isa 29:14; Hab 1:5
Geneva 1599
13:40 (16) Beware therefore, lest that come upon you, which is spoken of in the prophets;
(16) The benefits of God turn to the utter undoing of those that condemn them.
John Gill
13:40 Beware therefore,.... Of rejecting the Gospel, and those excellent truths of it; since forgiveness of sin and a justifying righteousness are said to be had in no other way, but in and through Christ; take heed therefore,
lest that come upon you, which is spoken of in the Prophets: some think that the apostle refers to two places in the Prophets, which he puts together, and therefore uses the plural number; the one in Is 28:14 from whence the character of the persons is taken, "ye despisers", or scornful men, who are addressed; and the other in Hab 1:5 where is to be found what is said to them; but rather the latter place is what is only referred to, and is said to be, "in the Prophets", that is, in one of the prophets; See Gill on Jn 6:45 or in the book of the Prophets, the lesser prophets, which were together in one book, among which Habakkuk stands; the Ethiopic version reads in the singular number, "lest should come upon you the word of the prophet, saying", as follows.
John Wesley
13:40 Beware - A weighty and seasonable admonition. No reproof is as yet added to it.
Robert Jamieson, A. R. Fausset and David Brown
13:40 Beware, therefore, &c.--By this awful warning of the Old Testament the apostle would fain "shut them up unto the faith."
13:4113:41: Տեսէ՛ք արհամարհոտք՝ եւ զարմացարո՛ւք, եւ եղծարո՛ւք. զի գործ մի գործե՛մ ես յաւուրս ձեր. գործ՝ որում ո՛չ հաւատայցէք՝ եթէ ոք պատմեսցէ ձեզ[2447]։ [2447] Ոմանք. Թէ ոք պատ՛՛։
41. «Տեսէ՛ք, արհամարհողնե՛ր, եւ զարմացէ՛ք ու չքուեցէ՛ք. որովհետեւ ես ձեր օրերում մի գործ եմ կատարելու, այնպիսի մի գործ, որին չպիտի հաւատաք, եթէ մէկը ձեզ պատմի այն»»:
41 ‘Նայեցէ՛ք, արհամարհողներ եւ զարմացէ՛ք ու ոչնչացէ՛ք. վասն զի գործ մը պիտի ընեմ ձեր օրերուն մէջ, այնպիսի գործ մը՝ որ եթէ մէկը ձեզի պատմէ, պիտի չհաւատաք’»։
Տեսէք, արհամարհոտք, եւ զարմացարուք եւ եղծարուք, զի գործ մի գործեմ ես յաւուրս ձեր, գործ` որում ոչ հաւատայցէք, եթէ ոք պատմեսցէ ձեզ:

13:41: Տեսէ՛ք արհամարհոտք՝ եւ զարմացարո՛ւք, եւ եղծարո՛ւք. զի գործ մի գործե՛մ ես յաւուրս ձեր. գործ՝ որում ո՛չ հաւատայցէք՝ եթէ ոք պատմեսցէ ձեզ[2447]։
[2447] Ոմանք. Թէ ոք պատ՛՛։
41. «Տեսէ՛ք, արհամարհողնե՛ր, եւ զարմացէ՛ք ու չքուեցէ՛ք. որովհետեւ ես ձեր օրերում մի գործ եմ կատարելու, այնպիսի մի գործ, որին չպիտի հաւատաք, եթէ մէկը ձեզ պատմի այն»»:
41 ‘Նայեցէ՛ք, արհամարհողներ եւ զարմացէ՛ք ու ոչնչացէ՛ք. վասն զի գործ մը պիտի ընեմ ձեր օրերուն մէջ, այնպիսի գործ մը՝ որ եթէ մէկը ձեզի պատմէ, պիտի չհաւատաք’»։
zohrab-1805▾ eastern-1994▾ western am▾
13:4141: смотрите, презрители, подивитесь и исчезните; ибо Я делаю дело во дни ваши, дело, которому не поверили бы вы, если бы кто рассказывал вам.
13:41  ἴδετε, οἱ καταφρονηταί, καὶ θαυμάσατε καὶ ἀφανίσθητε, ὅτι ἔργον ἐργάζομαι ἐγὼ ἐν ταῖς ἡμέραις ὑμῶν, ἔργον ὃ οὐ μὴ πιστεύσητε ἐάν τις ἐκδιηγῆται ὑμῖν.
13:41. Ἴδετε , ( Ye-should-have-had-seen ," οἱ ( the-ones ) καταφρονηταί , ( centerers-down ," καὶ ( and ) θαυμάσατε ( ye-should-have-marvelled-to ) καὶ ( and ) ἀφανίσθητε , ( ye-should-have-been-un-manifested-to ," ὅτι ( to-which-a-one ) ἔργον ( to-a-work ) ἐργάζομαι ( I-work-to ," ἐγὼ ( I ," ἐν ( in ) ταῖς ( unto-the-ones ) ἡμέραις ( unto-days ) ὑμῶν , ( of-ye ," ἔργον ( to-a-work ) ὃ ( to-which ) οὐ ( not ) μὴ ( lest ) πιστεύσητε ( ye-might-have-trusted-of ) ἐάν ( if-ever ) τις ( a-one ) ἐκδιηγῆται ( it-might-lead-through-out-unto ) ὑμῖν . ( unto-ye )
13:41. videte contemptores et admiramini et disperdimini quia opus operor ego in diebus vestris opus quod non credetis si quis enarraverit vobisBehold, ye despisers, and wonder and perish: for I work a work in your days, a work which you will not believe, if any man shall tell it you.
41. Behold, ye despisers, and wonder, and perish; For I work a work in your days, A work which ye shall in no wise believe, if one declare it unto you.
13:41. ‘You despisers! Look, and wonder, and be scattered! For I am working a deed in your days, a deed which you would not believe, even if someone were to explain it to you.’ ”
13:41. Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.
Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you:

41: смотрите, презрители, подивитесь и исчезните; ибо Я делаю дело во дни ваши, дело, которому не поверили бы вы, если бы кто рассказывал вам.
13:41  ἴδετε, οἱ καταφρονηταί, καὶ θαυμάσατε καὶ ἀφανίσθητε, ὅτι ἔργον ἐργάζομαι ἐγὼ ἐν ταῖς ἡμέραις ὑμῶν, ἔργον ὃ οὐ μὴ πιστεύσητε ἐάν τις ἐκδιηγῆται ὑμῖν.
13:41. videte contemptores et admiramini et disperdimini quia opus operor ego in diebus vestris opus quod non credetis si quis enarraverit vobis
Behold, ye despisers, and wonder and perish: for I work a work in your days, a work which you will not believe, if any man shall tell it you.
13:41. ‘You despisers! Look, and wonder, and be scattered! For I am working a deed in your days, a deed which you would not believe, even if someone were to explain it to you.’ ”
13:41. Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.
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
41: "Презрители..." -т. е. голоса Божия, предостережений Божиих, а отсюда - и самого Бога.

"Подивитесь и исчезните..." Пророк говорит здесь от Лица Божия о предстоявшем нашествии на еврейскую землю халдеев в наказание за неверие и разврат народа еврейского. Это нашествие являлось столь неожиданным и сопровождалось столь удивительными переворотами для евреев, что они как бы исчезли от удивления, смирились до ничтожества, до небытия, до полного поражения всех своих ожиданий и представлений возможного.

Таким же грозным судом и наказанием Божиим за неверие и презрение голоса Божия угрожает апостол и теперь.
Adam Clarke: Commentary on the Bible - 1831
13:41: Behold, ye despisers - There is a remarkable difference here between the Hebrew text in Habakkuk, and that in the Septuagint, which is a little abridged here by St. Paul. I shall exhibit the three texts. Heb: -
ראו בגוים והביטו והתמהו תמהו כי פעל פעל בימיכם לא תאמינו כי יספר
Reu bagoyim vehabitu vehitammehu; temehu; ki poal poel bimeycem, lo teaminu hi yesupar.
Behold, ye among the heathen, (nations), and regard, and be astonished; be astonished, for I am working a work in your days, which; when it shall be told, ye will not credit.
See Houbigant.
Sept.
Ιδετε οἱ καταφρονηται, και επιβλεψατε, και θαυμασατε θαυμασια, και αφανισθητε· διοτι εργον εγω εργαζομαι εν ταις ἡμεραις ὑμων, ὁ ου μη πιϚευσητε, εαν τις εκδιηγηται ὑμιν.
See, ye despisers, and look attentively, and be astonished, (or hide yourselves), for I work a work in your days, which, if any one will tell to you, ye will not believe.
St. Luke.
Ιδετε οἱ καταφρονηται, [και επιβλεψατε], και θαυμασατε, [θαυμασια], και αφανισθητε· ὁτι εργον εγω εργαζομαι εν ταις ἡμεραις ὑμων, εργον ᾡ ου μη πιϚευσητε, εαν τις εκδιηγηται ὑμιν.
Behold, ye despisers, and wonder, and be astonished, (or hide yourselves), for I work a work in your days, which, if any one will tell unto you, ye will not believe.
I have taken Luke's quotation from the best MSS., and I have quoted the Septuagint according to the Codex Alexandrinus; and the quotations are exactly the same, not only in words, but almost in letters, with the exception of επιβλεψατε and θαυμασια which the evangelist omits, and which I have included in crotchets in the text of St. Luke, merely that the place of the omission may be the better seen. It may now be necessary to inquire how St. Luke and the Septuagint should substitute ye despisers, for ye among the heathen, in the Hebrew text?
Without troubling myself or my readers with laborious criticisms on these words, with which many learned men have loaded the text, I will simply state my opinion, that the prophet, instead of בגוים bagoyim, among the heathen, wrote ב#1490;דים bogadim, despisers, or transgressors: a word which differs only in a single letter, ד daleth, for ו vau; the latter of which might easily be mistaken by a transcriber for the other, especially if the horizontal stroke of the ד daleth happened to be a little faint towards the left; as, in that case, it would wear the appearance of a ו vau; and this is not unfrequently the case, not only in MSS., but even in printed books. It seems as evident as it can well be that this gives the word which the Septuagint found in the copy from which they translated: their evidence, and that of the apostle, joined to the consideration that the interchange of the two letters mentioned above might have been easily made, is quite sufficient to legitimate the reading for which I contend. Houbigant and several others are of the same mind.
The word αφανισθητε, which we translate perish, signifies more properly disappear, or hide yourselves; as people, astonished and alarmed at some coming evil, betake themselves to flight, and hide themselves in order to avoid it.
Albert Barnes: Notes on the Bible - 1834
13:41: Behold, ye despisers - Hebrew, "Behold, ye among the pagan." The change from this expression to "ye despisers" was made by the Septuagint translators by a very slight alteration in the Hebrew word - probably from a variation in the copy which they used. It arose from reading בּוגדים bowgadiym instead of בגּוים bagowyim. The Syriac, the Arabic, as well as the Septuagint, follow this reading.
And wonder - Hebrew, "And regard, and wonder marvelously."
And perish - Thin is not in the Hebrew, but is in the Septuagint and the Arabic. The word means literally "to be removed from the sight; to disappear; and then to corrupt, defile, destroy," Mat 6:16, Mat 6:19. The word, however, may mean "to be suffused with shame; to be overwhelmed and confounded" (Schleusner); and it may perhaps have this meaning here, corresponding to the Hebrew. The word used here is not what is commonly employed to denote "eternal perdition," though Paul seems to use it with reference to their destruction for rejecting the gospel.
For I work a work - I do a thing. The thing to which the prophet Habakkuk referred was, that God would bring upon them the Chaldeans, that would destroy the temple and nation. In like manner Paul says that God in that time might bring upon the nation similar calamities. By rejecting the Messiah and his gospel, and by persevering in wickedness, they would bring upon themselves the destruction of the temple, the city, and the nation. It was this threatened destruction doubtless to which the apostle referred.
Which ye shall in no wise believe - Which you will not believe. So remarkable, so unusual, so surpassing anything which had occurred. The original reference in Habakkuk is to the destruction of the temple by the Chaldeans; a thing which the Jews would not suppose could happen. The temple was so splendid; it had been so manifestly built by the direction of God; it had been so long under his protection, that they would suppose that it could not be given into the hands of their enemies to be demolished; and even though it were predicted by a prophet of God, still they would not believe it. The same feelings the Jews would have respecting the temple and city in the time of Paul. Though it was foretold by the Messiah, yet they were so confident that it was protected by God, that they would not believe that it could possibly be destroyed. The same infatuation seems to have possessed them during the siege of the city by the Romans.
Though a man ... - Though it be plainly predicted. We may learn:
(1) That people may be greatly amazed and impressed by the doings or works of God, and yet be destroyed.
(2) there may be a prejudice so obstinate that even a divine Revelation will not remove it.
(3) the fancied security of sinners will not save them.
(4) there are people who will not believe in the possibility of their being lost, though it be declared by prophets, by apostles, by the Saviour, and by God. They will still remain in fancied security, and suffer nothing to alarm or rouse them. But,
(5) As the fancied security of the Jew furnished no safety against the Babylonians or the Romans, so it is true that the indifference and unconcern of sinners will not furnish any security against the dreadful wrath of God. Yet there are multitudes who live amidst the displays of God's power and mercy in the redemption of sinners, and who witness the effects of his goodness and truth in Rev_ivals of religion, who live to despise it all; who are amazed and confounded by it; and who perish.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:41: ye despisers: Pro 1:24-32, Pro 5:12; Isa 5:24, Isa 28:14-22; Luk 16:14, Luk 23:35; Heb 10:28-30
for: Act 13:47, Act 3:23, Act 6:14, Act 22:21; Isa 65:15; Dan 9:26, Dan 9:27; Mat 8:10, Mat 8:11, Mat 21:41-44; Mat 22:7-10, Mat 23:34-38; Luk 19:42-44, Luk 21:20-26; Rom 11:7-14; Eph 3:3-8; Col 1:26, Col 1:27; Th1 2:16; Pe1 4:17
John Gill
13:41 Behold, ye despisers,.... In Hab 1:5 from whence these words are taken: we render it with others, "behold ye among the Heathen"; as if the word was compounded of "in", and "nations" or "Heathens"; and so reads the Chaldee paraphrase, "look among the people"; but the Septuagint version renders it, "behold, ye despisers"; which the apostle is thought to follow; wherefore some have imagined a different reading, and that the Septuagint, instead of reads the singular of which is used in Hab 2:5 and there rendered a "despiser" in the same version: but it should be observed, that the Septuagint is not the only version that so renders the word; for the Syriac version renders it, "behold, ye impudent"; and the Arabic version, "behold, ye negligent"; and Dr. Pocock (r) has shown that this word comes from the root which though not to be found in the Bible, yet in the Arabic language, among other things, signifies to behave proudly, or insolently, and so is very properly rendered "despisers", without supposing any different reading or corruption in the text: and as in Habakkuk the proud and haughty Jews are there spoke to, who neglected and despised the law; this is accommodated by the apostle to the Jews in his time, who were very much disposed to despise the Gospel, as they generally did. It follows, "and wonder, and perish"; or disappear, or change countenance, through shame for their sins, and amazement at the judgments of God upon them:
for I work a work in your days, which you shall in no wise believe though a man declare it unto you; which, in Habakkuk, refers to the destruction of the city and temple of Jerusalem by the Chaldeans; and here it is suggested, by the citation and application of it, that in a short time a like work would be done in their days; the city and temple of Jerusalem would be destroyed by the Romans, which when told to the Jews in foreign parts, as here in Pisidia, would not be believed by them, though it should be told them by men of probity and credit.
(r) Not. Misc. in Porta Mosis, c. 3. p. 31, 32. &c.
John Wesley
13:41 I work a work which ye will in nowise believe - This was originally spoken to those, who would not believe that God would ever deliver them from the power of the Chaldeans. But it is applicable to any who will not believe the promises, or the works of God. Hab 1:5.
Robert Jamieson, A. R. Fausset and David Brown
13:41 ye will not believe though a man declare it unto you--that is, even on unexceptionable testimony. The words, from Hab 1:5, were originally a merciful but fruitless warning against the approaching destruction of Jerusalem by the Chaldeans and the Babylonish captivity. As such nothing could more fitly describe the more awful calamity impending over the generation which the apostle addressed.
13:4213:42: Եւ իբրեւ ելին անտի, աղաչէին ՚ի միւսում շաբաթու խօսե՛լ նոցա զնոյն բան[2448]։ [2448] Ոմանք. Շաբաթուն խօսել նոցա զնոյն բանս։
42. Եւ երբ Բառնաբասն ու Պօղոսը այնտեղից ելան, աղաչում էին, որ միւս շաբաթ էլ նոյն բաներն ասեն իրենց:
42 Երբ անկէ դուրս ելան, կ’աղաչէին* որ հետեւեալ շաբաթ ալ նոյն խօսքերը իրենց խօսին։
Եւ իբրեւ ելին անտի, աղաչէին ի միւսում շաբաթու խօսել նոցա զնոյն բանս:

13:42: Եւ իբրեւ ելին անտի, աղաչէին ՚ի միւսում շաբաթու խօսե՛լ նոցա զնոյն բան[2448]։
[2448] Ոմանք. Շաբաթուն խօսել նոցա զնոյն բանս։
42. Եւ երբ Բառնաբասն ու Պօղոսը այնտեղից ելան, աղաչում էին, որ միւս շաբաթ էլ նոյն բաներն ասեն իրենց:
42 Երբ անկէ դուրս ելան, կ’աղաչէին* որ հետեւեալ շաբաթ ալ նոյն խօսքերը իրենց խօսին։
zohrab-1805▾ eastern-1994▾ western am▾
13:4242: При выходе их из Иудейской синагоги язычники просили их говорить о том же в следующую субботу.
13:42  ἐξιόντων δὲ αὐτῶν παρεκάλουν εἰς τὸ μεταξὺ σάββατον λαληθῆναι αὐτοῖς τὰ ῥήματα ταῦτα.
13:42. Ἐξιόντων ( Of-going-out ) δὲ (moreover) αὐτῶν (of-them) παρεκάλουν (they-were-calling-beside-unto) εἰς (into) τὸ (to-the-one) μεταξὺ (with-together) σάββατον (to-a-sabbath) λαληθῆναι (to-have-been-spoken-unto) αὐτοῖς (unto-them) τὰ (to-the-ones) ῥήματα (to-utterings-to) ταῦτα. (to-the-ones-these)
13:42. exeuntibus autem illis rogabant ut sequenti sabbato loquerentur sibi verba haecAnd as they went out, they desired them that on the next sabbath they would speak unto them these words.
42. And as they went out, they besought that these words might be spoken to them the next sabbath.
13:42. Then, as they were departing, they asked them if, on the following Sabbath, they might speak these words to them.
13:42. And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.
And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath:

42: При выходе их из Иудейской синагоги язычники просили их говорить о том же в следующую субботу.
13:42  ἐξιόντων δὲ αὐτῶν παρεκάλουν εἰς τὸ μεταξὺ σάββατον λαληθῆναι αὐτοῖς τὰ ῥήματα ταῦτα.
13:42. exeuntibus autem illis rogabant ut sequenti sabbato loquerentur sibi verba haec
And as they went out, they desired them that on the next sabbath they would speak unto them these words.
13:42. Then, as they were departing, they asked them if, on the following Sabbath, they might speak these words to them.
13:42. And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul at Antioch in Pisidia.
42 And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath. 43 Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God. 44 And the next sabbath day came almost the whole city together to hear the word of God. 45 But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. 46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. 47 For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. 48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed. 49 And the word of the Lord was published throughout all the region. 50 But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts. 51 But they shook off the dust of their feet against them, and came unto Iconium. 52 And the disciples were filled with joy, and with the Holy Ghost.

The design of this story being to vindicate the apostles, especially Paul (as he doth himself at large, Rom. xi.), from the reflections of the Jews upon him for preaching the gospel to the Gentiles, it is here observed that he proceeded therein with all the caution imaginable, and upon due consideration, of which we have here an instance.

I. There were some of the Jews that were so incensed against the preaching of the gospel, not to the Gentiles, but to themselves, that they would not bear to hear it, but went out of the synagogue while Paul was preaching (v. 42), in contempt of him and his doctrine, and to the disturbance of the congregation. It is probable they whispered among themselves, exciting one another to it, and did it by consent. Now this bespoke, 1. An open infidelity, as plain a profession of unbelief as coming to hear the gospel is of faith. They thus publicly avowed their contempt of Christ and of his doctrine and law, were not ashamed, neither could they blush; and they thus endeavoured to beget prejudices in the minds of others against the gospel; they went out to draw others to follow their pernicious ways. 2. An obstinate infidelity. They went out of the synagogue, not only to show that they did not believe the gospel, but because they were resolved they would not, and therefore got out of the hearing of those things that had a tendency to convince them. They stopped their ears like the deaf adder. Justly therefore was the gospel taken from them, when they first took themselves from it, and turned themselves out of the church before they were turned out of it. For it is certainly true that God never leaves any till they first leave him.

II. The Gentiles were as willing to hear the gospel as those rude and ill-conditioned Jews were to get out of the hearing of it: They besought that these words, or words to this effect, might be preached to them the next sabbath; in the week between, so some take it; on the second and fifth days of the week, which in some synagogues were their lecture days. But it appears (v. 44) that it was the next sabbath day that they came together. They begged, 1. That the same offer might be made to them that was made to the Jews. Paul in this sermon had brought the word of salvation to the Jews and proselytes, but had taken no notice of the Gentiles; and therefore they begged that forgiveness of sins through Christ might be preached to them, as it was to the Jews. The Jews' leavings, nay, loathings, were their longings. This justifies Paul in his preaching to them, that he was invited to it, as Peter was sent for to Cornelius. Who could refuse to break the bread of life to those who begged so hard for it, and to give that to the poor at the door which the children at the table threw under their feet? 2. That the same instructions might be given to them. They had heard the doctrine of Christ, but did not understand it at the first hearing, nor could they remember all that they had heard, and therefore they begged it might be preached to them again. Note, It is good to have the word of Christ repeated to us. What we have heard we should desire to hear again, that it may take deep root in us, and the nail that is driven may be clenched and be as a nail in a sure place. To hear the same things should not be grievous, because it is safe, Phil. iii. 1. It aggravates the bad disposition of the Jews that the Gentiles desired to hear that often which they were not willing to hear once; and commends the good disposition of the Gentiles that they did not follow the bad example which the Jews set them.

III. There were some, nay, there were many, both of Jews and proselytes, that were wrought upon by the preaching of the gospel. Those who aggravated the matter of the Jews' rejection by the preaching of the gospel, cried out, as is usual in such cases, "They have cast away, and cast off, all the people of God." "Nay," says Paul, "it is not so; for abundance of the Jews have embraced Christ, and are taken in;" himself for one, Rom. xi. 1, 5. So it was here: Many of the Jews and religious proselytes followed Paul and Barnabas, and received further instructions and encouragement from them. 1. They submitted to the grace of God, and were admitted to the benefit and comfort of it, which is implied in their being exhorted to continue in it. They followed Paul and Barnabas; they became their disciples, or rather the disciples of Christ, whose agents they were. Those that join themselves to Christ will join themselves to his ministers, and follow them. And Paul and Barnabas, though they were sent to the Gentiles, yet bade those of the Jews welcome that were willing to come under their instructions, such hearty well-wishers were they to all the Jews and their friends, if they pleased. 2. They were exhorted and encouraged to persevere herein: Paul and Barnabas, speaking to them with all the freedom and friendship imaginable, persuaded them to continue in the grace of God, to hold fast that which they had received, to continue in their belief of the gospel of grace, their dependence upon the Spirit of grace, and their attendance upon the means of grace. And the grace of God shall not be wanting to those who thus continue in it.

IV. There was a cheerful attendance upon the preaching of the gospel the next sabbath day (v. 44): Almost the whole city (the generality of whom were Gentiles) came together to hear the word of God. 1. It is probable that Paul and Barnabas were not idle in the week-days, but took all opportunities in the week between (as some think the Gentiles desired) to bring them acquainted with Christ, and to raise their expectations from him. They did a great deal of service to the gospel in private discourse and conversation, as well as in their public sermons. Wisdom cried in the chief places of concourse, and the opening of the gates, as well as in the synagogues, Prov. i. 20, 21. 2. This brought a vast concourse of people to the synagogue on the sabbath day. Some came out of curiosity, the thing being new; others longing to see what the Jews would do upon the second tender of the gospel to them; and many who had heard something of the word of God came to hear more, and to hear it, not as the word of men but as the word of God, by which we must be ruled and judged. Now this justified Paul in preaching to the Gentiles, that he met with the most encouraging auditors among them. There the fields were white to the harvest, and therefore why should he not there put in his sickle?

V. The Jews were enraged at this; and not only would not receive the gospel themselves, but were filled with indignation at those that crowded after it (v. 45): When the Jews saw the multitudes, and considered what an encouragement it was to Paul to go on in his work when he saw the people thus flying like doves to their windows, and what probability there was that among these multitudes some would be, without doubt, wrought upon, and probably the greater part, to embrace Christ--this filled them with envy. 1. They grudged the interest the apostles had in the people, were vexed to see the synagogue so full when they were going to preach. This was the same spirit that worked in the Pharisees towards Christ; they were cut to the heart when they saw the whole world go after him. When the kingdom of heaven was opened they not only would not go in themselves, but were angry with those that did. 2. They opposed the doctrine the apostles preached: They spoke against those things that were spoken by Paul, cavilled at them, started objections against them, finding some fault or other with every thing he said, contradicting and blaspheming; antelegon antilegontes--contradicting, they contradicted. They did it with the utmost spite and rage imaginable: they persisted in their contradiction, and nothing would silence them, they contradicted for contradiction-sake, and denied that which was most evident; and, when they could find no colour of objection, they broke out into ill language against Christ and his gospel, blaspheming him and it. From the language of the carnal man that receives not the things of the Spirit of God, and therefore contradicts them, they proceed to the language of incarnate devils, and blaspheme them. Commonly those who begin with contradicting end with blaspheming.

VI. The apostles hereupon solemnly and openly declare themselves discharged from their obligations to the Jews, and at liberty to bring the word of salvation to the Gentiles, even by the tacit consent of the Jews themselves. Never let the Jew lay the fault of the carrying of the kingdom of God to the Gentiles upon the apostles, for that complaint of theirs is for ever silenced by their own act and deed, for what they did here is for ever a bar to it. "Tender and refusal (we say) are good payment in law." The Jews had the tender of the gospel, and did refuse it, and therefore ought not to say any thing against the Gentiles having it. In declaring this, it is said (v. 46), Paul and Barnabas waxed bold, more bold than they had been while they were shy of looking favourably upon the Gentiles, for fear of giving offence to the Jews, and laying a stumbling-block in their way. Note, There is a time for the preachers of the gospel to show as much of the boldness of the lion as of the wisdom of the serpent and the harmlessness of the dove. When the adversaries of Christ's cause begin to be daring, it is not for its advocates to be timid. While there is any hope of working upon those that oppose themselves they must be instructed with meekness (2 Tim. ii. 25); but, when that method has long been tried in vain, we must wax bold, and tell them what will be the issue of their opposition. The impudence of the enemies of the gospel, instead of frightening, should rather embolden its friends; for they are sure that they have a good cause, and they know in whom they have trusted to bear them out. Now Paul and Barnabas, having made the Jews a fair offer of gospel grace, here give them fair notice of their bringing it to the Gentiles, if by any means (as Paul says Rom. xi. 14) they might provoke them to emulation. 1. They own that the Jews were entitled to the first offer: "It was necessary that the word of God should first have been spoken to you, to whom the promise was made, to you of the lost sheep of the house of Israel, to whom Christ reckoned himself first sent." And his charge to the preachers of his gospel to begin at Jerusalem (Luke xxiv. 47) was a tacit direction to all that went into other countries to begin with the Jews, to whom pertained the giving of the law, and therefore the preaching of the gospel. Let the children first be served, Mark vii. 27. 2. They charge them with the refusal of it: "You put it from you; you will not accept of it; nay, you will not so much as bear the offer of it, but take it as an affront to you." If men put the gospel from them, God justly takes it from them; why should manna be given to those that loathe it and call it light bread, or the privileges of the gospel forced on those that put them away, and say, We have no part in David? Herein they judge themselves unworthy of everlasting life. In one sense we must all judge ourselves unworthy of everlasting life, for there is nothing in us, nor done by us, by which we can pretend to merit it, and we must be made sensible of this; but here the meaning is, "You discover, or make it to appear, that you are not meet for eternal life; you throw away all your claims and give up your pretensions to it; since you will not take it from his hands, into whose hand the Father has given it, krinete, you do, in effect, pass this judgment upon yourselves, and out of your own mouth you shall be judged; you will not have it by Christ, by whom alone it is to be had, and so shall your doom be, you shall not have it at all." 3. Upon this they ground their preaching the gospel to the uncircumcised: "Since you will not accept eternal life as it is offered, our way is plain, Lo, we turn to the Gentiles. If one will not, another will. If those that were first invited to the wedding-feast will not come, we must invite out of the highways and hedges those that will, for the wedding must be furnished with guests. If he that is next of kin will not do the kinsman's part, he must not complain that another will," Ruth iv. 4. 4. They justify themselves in this by a divine warrant (v. 47): "For so hath the Lord commanded us; the Lord Jesus gave us directions to witness to him in Jerusalem and Judea first, and after that to the utmost part of the earth, to preach the gospel to every creature, to disciple all nations." This is according to what was foretold in the Old-Testament. When the Messiah, in the prospect of the Jews' infidelity, was ready to say, I have laboured in vain, he was told, to his satisfaction, that though Israel were not gathered, yet he should be glorious, that his blood should not be shed in vain, nor his purchase made in vain, nor his doctrine preached in vain, nor his Spirit sent in vain--"For I have set thee, not only raised thee up, but established thee, to be a light of the Gentiles, not only a shining light for a time, but a standing light, set thee for a light, that thou shouldst be for salvation unto the ends of the earth." Note, (1.) Christ is not only the Saviour, but the salvation, is himself our righteousness, and life, and strength. (2.) Wherever Christ is designed to be salvation, he is set up to be a light; he enlightens the understanding, and so saves the soul. (3.) He is, and is to be, light and salvation to the Gentiles, to the ends of the earth. Those of every nation shall be welcome to him, some of every nation have heard of him (Rom. x. 18), and all nations shall at length become his kingdom. This prophecy has had its accomplishment in part in the setting up of the kingdom of Christ in this island of ours, which lies, as it were, in the ends of the earth, a corner of the world, and shall be accomplished more and more when the time comes for the bringing in of the fulness of the Gentiles.

VII. The Gentiles cheerfully embraced that which the Jews scornfully rejected, v. 48, 49. Never was land lost for want of heirs; through the fall of the Jews, salvation is come to the Gentiles: the casting off of them was the reconciling of the world, and the diminishing of them the riches of the Gentiles; so the apostle shows at large, Rom. xi. 11, 12, 15. The Jews, the natural branches, were broken off, and the Gentiles, that were branches of the wild olive, were thereupon grafted in, v. 17, 19. Now here we are told how the Gentiles welcomed this happy turn in their favour.

1. They took the comfort of it: When they heard this they were glad. It was good news to them that they might have admission into covenant and communion with God by a clearer, nearer, and better way than submitting to the ceremonial law, and being proselyted to the Jewish religion--that the partition-wall was taken down and they were as welcome to the benefits of the Messiah's kingdom as the Jews themselves, and might share in their promise, without coming under their yoke. This was indeed glad tidings of great joy to all people. Note, Our being put into a possibility of salvation, and a capacity for it, ought to be the matter of our rejoicing; when the Gentiles did but hear that the offers of grace should be made them, the word of grace preached to them, and the means of grace afforded them, they were glad. "Now there is some hope for us." Many grieve under doubts whether they have an interest in Christ or no, when they should be rejoicing that they have an interest in him; the golden sceptre is held out to them, and they are invited to come and touch the top of it.

2. They gave God the praise of it: They glorified the word of the Lord; that is, Christ (so some), the essential Word; they entertained a profound veneration for him, and expressed the high thoughts they had of him. Or, rather, the gospel; the more they knew of it, the more they admired it. Oh! what a light, what a power, what a treasure, does this gospel bring along with it! How excellent are its truths, its precepts, its promises! How far transcending all other institutions! How plainly divine and heavenly is its origin! Thus they glorified the word of the Lord, and it is this which he has himself magnified above all his name (Ps. cxxxviii. 2), and will magnify and make honourable, Isa. xlii. 21. They glorified the word of the Lord, (1.) Because now the knowledge of it was diffused and not confined to the Jews only. Note, It is the glory of the word of the Lord that the further it spreads the brighter it shines, which shows it to be not like the light of the candle, but like that of the sun when he goes forth in his strength. (2.) Because now the knowledge of it was brought to them. Note, Those speak best of the honour of the word of the Lord that speak experimentally, that have themselves been subdued by its power, and comforted by its sweetness.

3. Many of them became, not only professors of the Christian faith, but sincerely obedient to the faith: As many as were ordained to eternal life believed. God by his Spirit wrought true faith in those for whom he had in his councils from everlasting designed a happiness to everlasting. (1.) Those believed to whom God gave grace to believe, whom by a secret and mighty operation he brought into subjection to the gospel of Christ, and made willing in the day of his power. Those came to Christ whom the Father drew, and to whom the Spirit made the gospel call effectual. It is called the faith of the operation of God (Col. ii. 12), and is said to be wrought by the same power that raised up Christ, Eph. i. 19, 20. (2.) God gave this grace to believe to all those among them who were ordained to eternal life (for whom he had predestinated, them he also called, Rom. viii. 30); or, as many as were disposed to eternal life, as many as had a concern about their eternal state, and aimed to make sure of eternal life, believed in Christ, in whom God hath treasured up that life (1 John v. 11), and who is the only way to it; and it was the grace of God that wrought it in them. Thus all those captives, and those only, took the benefit of Cyrus's proclamation, whose spirit God had raised up to build the house of the Lord which is in Jerusalem, Ezra i. 5. Those will be brought to believe in Christ that by his grace are well disposed to eternal life, and make this their aim.

4. When they believed they did what they could to spread the knowledge of Christ and his gospel among their neighbours (v. 49): And the word of the Lord was published throughout all the region. When it was received with so much satisfaction in the chief city, it soon spread into all parts of the country. Those new converts were themselves ready to communicate to others that which they were so full of themselves. The Lord gave the word, and then great was the company of those that published it, Ps. lxviii. 11. Those that have become acquainted with Christ themselves will do what they can to bring others acquainted with him. Those in great and rich cities that have received the gospel should not think to engross it, as if, like learning and philosophy, it were only to be the entertainment of the more polite and elevated part of mankind, but should do what they can to get it published in the country among the ordinary sort of people, the poor and unlearned, who have souls to be saved as well as they.

VIII. Paul and Barnabas, having sown the seeds of a Christian church there, quitted the place, and went to do the like else-where. We read not any thing of their working miracles here, to confirm their doctrine, and to convince people of the truth of it; for, though God then did ordinarily make use of that method of conviction, yet he could, when he pleased, do his work without it; and begetting faith by the immediate influence of his Spirit was itself the greatest miracle to those in whom it was wrought. Yet, it is probable that they did work miracles, for we find they did in the next place they came to, ch. xiv. 3. Now here we are told,

1. How the unbelieving Jews expelled the apostles out of that country. They first turned their back upon them, and then lifted up the heel against them (v. 50): They raised persecution against Paul and Barnabas, excited the mob to persecute them in their way by insulting their persons as they went along the streets; excited the magistrates to persecute them in their way, by imprisoning and punishing them. When they could not resist the wisdom and spirit wherewith they spoke, they had recourse to these brutish methods, the last refuge of an obstinate infidelity. Satan and his agents are most exasperated against the preachers of the gospel when they see them go on successfully, and therefore then will be sure to raise persecution against them. Thus it has been the common lot of the best men in the world to suffer ill for doing well, to be persecuted instead of being preferred for the good services they have done to mankind. Observe, (1.) What method the Jews took to give them trouble: They stirred up the devout and honourable women against them. They could not make any considerable interest themselves, but they applied to some ladies of quality in the city, that were well affected to the Jewish religion, and were proselytes of the gate, therefore called devout women. These, according to the genius of their sex, were zealous in their way, and bigoted; and it was easy, by false stories and misrepresentations, to incense them against the gospel of Christ, as if it had been destructive of all religion, of which really it is perfective. It is good to see honourable women devout, and well affected to religious worship: The less they have to do in the world, the more they should do for their souls, and the more time they should spend in communion with God; but it is sad when, under colour of devotion to God, they conceive an enmity to Christ, as those here mentioned. What! women persecutors! Can they forget the tenderness and compassion of their sex? What! honourable women! Can they thus stain their honour, and disgrace themselves, and do so mean a thing? But, which is strangest of all, devout women! Will they kill Christ's servants, and think therein they do God service? Let those therefore that have zeal see that it be according to knowledge. By these devout and honourable women they stirred up likewise the chief men of the city, the magistrates and the rulers, who had power in their hands and set them against the apostles, and they had so little consideration as to suffer themselves to be made the tools of this ill-natured party, who would neither go into the kingdom of heaven themselves nor suffer those who were entering to go in. (2.) How far they carried it, so far that they expelled them out of their coasts; they banished them, ordered them to be carried, as we say, from constable to constable, till they were forced out of their jurisdiction; so that it was not by fear, but downright violence, that they were driven out. This was one method which the overruling providence of God took to keep the first planters of the church from staying too long at a place; as Matt. x. 23, When they persecute you in one city flee to another, that thus you may the sooner go over the cities of Israel. This was likewise a method God took to make those that were well disposed the more warmly affected towards the apostles; for it is natural to us to pity those that are persecuted, to think the better of those that suffer when we know they suffer unjustly, and to be the more ready to help them. The expelling of the apostles out of their coasts made people inquisitive what evil they had done, and perhaps raised them more friends than conniving at them in their coasts would have done.

2. How the apostles abandoned and rejected the unbelieving Jews (v. 51): They shook off the dust of their feet against them. When they went out of the city they used this ceremony in the sight of those that sat in the gate; or, when they went out of the borders of their country, in the sight of those that were sent to see the country rid of them. Hereby, (1.) They declared that they would have no more to do with them, would take nothing that was theirs; for they sought not theirs, but them. Dust they are, and let them keep their dust to themselves, it shall not cleave to them. (2.) They expressed their detestation of their infidelity, and that, though they were Jews by birth, yet, having rejected the gospel of Christ, they were in their eyes no better than heathen and profane. As Jews and Gentiles, if they believe, are equally acceptable to God and good men; so, if they do not, they are equally abominable. (3.) Thus they set them at defiance, and expressed their contempt of them and their malice, which they looked upon as impotent. It was as much as to say, "Do your worst, we do not fear you; we know whom we serve and whom we have trusted." (4.) Thus they left a testimony behind them that they had had a fair offer made them of the grace of the gospel, which shall be proved against them in the day of judgment. This dust will prove that the preachers of the gospel had been among them, but were expelled by them. Thus Christ had ordered them to do, and for this reason, Matt. x. 14; Luke ix. 5. When they left them, they came to Iconium, not so much for safety, as for work.

3. What frame they left the new converts in at Antioch (v. 52): The disciples, when they saw with what courage and cheerfulness Paul and Barnabas not only bore the indignities that were done them, but went on with their work notwithstanding, they were in like manner inspirited. (1.) They were very cheerful. One would have expected that when Paul and Barnabas were expelled out of their coasts, and perhaps forbidden to return upon pain of death, the disciples would have been full of grief and full of fear, looking for no other than that, if the planters of Christianity go, the plantation would soon come to nothing; or that it would be their turn next to be banished the country, and to them it would be more grievous, for it was their own. But no; they were filled with joy in Christ, had such a satisfactory assurance of Christ's carrying on and perfecting his own work in them and among them, and that either he would screen them from trouble or bear them up under it, that all their fears were swallowed up in their believing joys. (2.) They were courageous, wonderfully animated with a holy resolution to cleave to Christ, whatever difficulties they met with. This seems especially to be meant by their being filled with the Holy Ghost, for the same expression is used of Peter's boldness (ch. iv. 8), and Stephen's (ch. vii. 55), and Paul's, ch. xiii. 9. The more we relish the comforts and encouragements we meet with in the power of godliness, and the fuller our hearts are of them, the better prepared we are to face the difficulties we meet with in the profession of godliness.
Adam Clarke: Commentary on the Bible - 1831
13:42: When the Jews were gone out - That part of them in whom the words of the prophet were fulfilled, viz. those who, though they had the clearest relation of so interesting a history, would not believe it: they shut their eyes against the light, and hardened their hearts against the truth. There were other Jews in the assembly that did believe, and were saved.
The Gentiles besought - There is some doubt whether the original, παρεκαλουν τα εθνη, should be translated the Gentiles besought; or they besought the Gentiles: for the words will bear either, but the latter sense more naturally. When the Jews retired, determining not to credit what was spoken, the apostle, seeing the Gentiles of a better mind, requested them to come and hear those words, or doctrines, the next Sabbath. But, the next, το μεταξυ, as Hesychius defines it, μετ' ολιγον, ανα μεσον, shortly, or betwixt, may mean the after part of the same Sabbath, or the course of the ensuing week, between the two Sabbaths; for Mondays and Thursdays, or the second and fifth days of the week, were times in which those who feared God usually met together in the synagogue; for it is a maxim with the rabbins, that no three days should elapse without reading of the law.
On this verse there is a great number of various readings: instead of, when the Jews were going out of the synagogue, ABCDE, several others of great repute, with all the Syriac, the Coptic, Ethiopic, Armenian, Vulgate, and Itala, read, As they were going out, they entreated that these words should be preached unto them in the course of the week, or the next Sabbath. So that, according to this well accredited reading, the words, εκ της συναγωγης των Ιουδαιων, are left out in the first clause, αυτων being put in their place; and τα εθνη, the Gentiles, is wholly omitted in the second clause. The most eminent critics approve of this reading; indeed it stands on such authority as to render it almost indubitable. Of the αυτων, them, which is substituted for the first clause, Professor White says, lectio indubie genuina: this reading is undoubtedly genuine; and of the τα εθνη εις, he says, certissime delenda: they should certainly be expunged. We are therefore to understand the words thus: that, "as they were going out on the breaking up of the assembly, some of them desired that they might have these doctrines preached to them on the ensuing week or Sabbath." And thus all the ambiguity of the verse vanishes.
Albert Barnes: Notes on the Bible - 1834
13:42: And when the Jews ... - There is a great variety in the mss. on this verse, and in the ancient versions. Griesbach and Knapp read it, "And when they were gone out, they besought them that these words might be spoken, etc." The Syriac reads it, "When they departed from them, they sought from them that these words might be spoken to them on another Sabbath." The Arabic, "Some of the synagogue of the Jews asked of them that they would exhort the Gentiles with them, etc." If these readings be correct, then the meaning is, that some of the Jews exhorted the apostles to proclaim these truths at some other time, particularly to the Gentiles. The mss. greatly vary in regard to the passage, and it is, perhaps, impossible to determine the true reading. If the present reading in the English translation is to be regarded as genuine of which, however, there is very little evidence the meaning is, that a part of the Jews, perhaps a majority of them, rejected the message, and went out, though many of them followed Paul and Barnabas, Act 13:43.
The Gentiles besought - This expression is missing in the Vulgate, Coptic, Arabic, and Syriac versions, and in a great many mss. (Mill). It is omitted by Griesbach, Knapp, and others, and is probably spurious. Among other reasons which may be suggested why it is not genuine, this is one, that it is not probable that the Gentiles were in the habit of attending the synagogue. Those who attended there were called "proselytes." The expression, if genuine, might mean either that the Gentiles besought, or that they besought the Gentiles. The latter would be the more probable meaning.
The next sabbath - The margin has probably the correct rendering of the passage. The meaning of the verse is, that a wish was expressed that these doctrines might be repeated to them in the intermediate time before the next Sabbath.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:42: the Gentiles: Act 10:33, Act 28:28; Eze 3:6; Mat 11:21, Mat 19:30
the next sabbath: Gr. in the week between, or, in the sabbath between, Act 13:44
Geneva 1599
13:42 (17) And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.
(17) The Gentiles go before the Jews into the kingdom of heaven.
John Gill
13:42 And when the Jews were gone out of the synagogue,.... The time of worship there being over; or being offended at the apostle's discourse concerning Jesus: the words will bear to be rendered, "when they were gone out of the synagogue of the Jews"; and the sense be, when Paul and Barnabas were come out from thence, Paul having finished his discourse: the word "Jews", and the phrase, "out of the synagogue", are left out in Beza's ancient copy, and in the Alexandrian copy, and in the Vulgate Latin, and Syriac versions; and so may be interpreted either of the Jews, or of Paul and Barnabas; the Ethiopic version leaves out the whole clause: "the Gentiles besought that these words might be spoken unto them the next sabbath"; that is, the proselytes from among the Gentiles, who attended on the synagogue of the Jews, and who stayed behind when the Jews were gone out, being exceedingly delighted with the apostle's doctrine, most earnestly entreated that the same subject might be insisted upon the next sabbath: or, as Dr. Lightfoot observes, the words may be rendered, "they besought the Gentiles"; that is, the apostles, when they saw the Jews go out, being offended, addressed the Gentiles, and entreated them to come the next sabbath day, and patiently hear these doctrines: though in the above copies and versions there is no mention made of the Gentiles, any more than of the Jews; so that this may be understood either of the rulers of the synagogue, who first invited them to speak a word of exhortation to the people, or of the whole body, Jews and proselytes, who, when they were departing, entreated they might hear them again the next sabbath; about which "next sabbath", there is some difficulty; the words may be rendered, "between the sabbath", and so may regard what we call weekdays, or working days; and which the Jews call , "the intermediate days", or the days between one sabbath and another (s); and on some one of these days it was desired that the apostles would give them another discourse on the same subject; and it may be particularly, that either Monday or Thursday, the second or fifth day of the week, might be pitched upon; since on these days the Jews met together in the synagogue, and read the law, according to the order of Ezra, that they might not be three days without the law (t); and these were the days on which they fasted, Lk 18:12. Others choose to render the words, "on the sabbath day after"; and so the Syriac version renders it, "on the other sabbath"; and the Ethiopic version, "the sabbath following"; and so the Vulgate Latin, with which ours, and others agree; and to this reading and sense, Acts 13:44 greatly inclines; though they might meet together on one of the days between, when being so delighted with what they heard, and of which they so much talked, that the next sabbath almost the whole city came together to hear: but what pleases me best, and which, I think, has never been observed by any, is, that there was one sabbath in the year which was called ; which may be rendered by , "the sabbath between", or the intermediate sabbath; and this sabbath was on one of the ten days before the day of atonement; and was so called, because it was between the first of Tisri, which answers to part of our September, and was the beginning of the year, and the tenth of the same month, which was the day of atonement; and was a sabbath very much taken notice of by the Jews (u): and now this might be the sabbath following, and so all agrees; and a reason may be given for the different phrases in this verse, and Acts 13:44 and if so, this also points out the time of the year that Paul and Barnabas were at Antioch in Pisidia, and when that remarkable period began, that the apostles turned from the Jews, and preached to the Gentiles.
(s) T. Hieros. Gittin, fol. 49. 1. & Bab. Ceritot, fol. 16. 1, 2. & 17. 1. (t) T. Hieros. Megilla, fol. 75. 1. & Bab. Bava Kama, fol. 32. 1. (u) Tzeror Hammor, fol. 85. 4. & 86. 1, 2.
John Wesley
13:42 When the Jews were going out - Probably many of them, not bearing to hear him, went out before he had done. The Sabbath between - So the Jews call to this day the Sabbath between the first day of the month Tisri (on which the civil year begins) and the tenth of the same month, which is the solemn day of expiation.
Robert Jamieson, A. R. Fausset and David Brown
13:42 And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath--rather (according to what is beyond doubt the true reading), "Now, as they were going out [of the synagogue], they besought"--that is, not the Gentiles, whose case comes in afterwards, but the mixed congregation of Jews and proselytes, to whom the discourse had been addressed, entreated to have another hearing of such truths; those of them, that is, who had been impressed. "And after the breaking up of the synagogue, many of" both classes, Jews and religious; proselytes, followed Paul and Barnabas (observe, from this time forward, the inverted order of these names; except Acts 14:14; Acts 13:7; Acts 12:25; see on Acts 14:14; Acts 13:7; Acts 12:25). These names evidently been won to the Gospel by what they had heard, and felt a clinging to their spiritual benefactors.
13:4313:43: Եւ իբրեւ արձակեցաւ ժողովուրդն, զհե՛տ երթային բազումք ՚ի Հրէից անտի, եւ ՚ի պաշտօնէիցն եկամտի՛ց զՊաւղոսի եւ զԲառնաբայ, որք խօսէին ընդ նոսա, եւ հաւանեցուցանէի՛ն զնոսա կալ մնա՛լ ՚ի շնորհսն Աստուծոյ[2449]։ դա [2449] Ոմանք. Իբրեւ արձա՛՛... Պաւղոսի եւ Բառնաբայ։
43. Եւ երբ ժողովուրդը ցրուեց, հրեաներից եւ հրէութան դարձած աստուածապաշտներից շատերը գնում էին Պօղոսի եւ Բառնաբասի յետեւից, որոնք խօսում էին նրանց հետ ու համոզում նրանց, որ շարունակեն մնալ Աստծու շնորհի մէջ:
43 Երբ ժողովուրդը արձակուեցաւ, Հրեաներէն ու նորահաւատ բարեպաշտներէն շատեր Պօղոսին ու Բառնաբասին ետեւէն կ’երթային. որոնք կը խօսէին անոնց հետ ու կը յորդորէին զանոնք, որ միշտ Աստուծոյ շնորհքին մէջ հաստատ կենան։
Եւ իբրեւ արձակեցաւ ժողովուրդն, զհետ երթային բազումք ի Հրէից անտի եւ ի պաշտօնէիցն եկամտից զՊաւղոսի եւ զԲառնաբայ. որք խօսէին ընդ նոսա, եւ հաւանեցուցանէին զնոսա կալ մնալ ի շնորհսն Աստուծոյ:

13:43: Եւ իբրեւ արձակեցաւ ժողովուրդն, զհե՛տ երթային բազումք ՚ի Հրէից անտի, եւ ՚ի պաշտօնէիցն եկամտի՛ց զՊաւղոսի եւ զԲառնաբայ, որք խօսէին ընդ նոսա, եւ հաւանեցուցանէի՛ն զնոսա կալ մնա՛լ ՚ի շնորհսն Աստուծոյ[2449]։ դա
[2449] Ոմանք. Իբրեւ արձա՛՛... Պաւղոսի եւ Բառնաբայ։
43. Եւ երբ ժողովուրդը ցրուեց, հրեաներից եւ հրէութան դարձած աստուածապաշտներից շատերը գնում էին Պօղոսի եւ Բառնաբասի յետեւից, որոնք խօսում էին նրանց հետ ու համոզում նրանց, որ շարունակեն մնալ Աստծու շնորհի մէջ:
43 Երբ ժողովուրդը արձակուեցաւ, Հրեաներէն ու նորահաւատ բարեպաշտներէն շատեր Պօղոսին ու Բառնաբասին ետեւէն կ’երթային. որոնք կը խօսէին անոնց հետ ու կը յորդորէին զանոնք, որ միշտ Աստուծոյ շնորհքին մէջ հաստատ կենան։
zohrab-1805▾ eastern-1994▾ western am▾
13:4343: Когда же собрание было распущено, то многие Иудеи и чтители [Бога], обращенные из язычников, последовали за Павлом и Варнавою, которые, беседуя с ними, убеждали их пребывать в благодати Божией.
13:43  λυθείσης δὲ τῆς συναγωγῆς ἠκολούθησαν πολλοὶ τῶν ἰουδαίων καὶ τῶν σεβομένων προσηλύτων τῶ παύλῳ καὶ τῶ βαρναβᾷ, οἵτινες προσλαλοῦντες αὐτοῖς ἔπειθον αὐτοὺς προσμένειν τῇ χάριτι τοῦ θεοῦ.
13:43. λυθείσης (Of-having-been-loosed) δὲ (moreover) τῆς (of-the-one) συναγωγῆς (of-a-leading-together) ἠκολούθησαν (they-pathed-along-unto," πολλοὶ ( much ) τῶν (of-the-ones) Ἰουδαίων ( of-Iouda-belonged ) καὶ (and) τῶν (of-the-ones) σεβομένων ( of-revering ) προσηλύτων ( of-comeable-toward ,"τῷ (unto-the-one) Παύλῳ (unto-a-Paulos) καὶ (and) τῷ (unto-the-one) Βαρνάβᾳ, (unto-a-Barnabas,"οἵτινες (which-ones) προσλαλοῦντες ( speaking-toward-unto ) αὐτοῖς (unto-them) ἔπειθον (they-were-conducing) αὐτοὺς (to-them) προσμένειν (to-stay-toward) τῇ (unto-the-one) χάριτι (unto-a-granting) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
13:43. cumque dimissa esset synagoga secuti sunt multi Iudaeorum et colentium advenarum Paulum et Barnaban qui loquentes suadebant eis ut permanerent in gratia DeiAnd when the synagogue was broken up, many of the Jews and of the strangers who served God followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.
43. Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas: who, speaking to them, urged them to continue in the grace of God.
13:43. And when the synagogue had been dismissed, many among the Jews and the new worshipers were following Paul and Barnabas. And they, speaking to them, persuaded them to continue in the grace of God.
13:43. Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.
Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God:

43: Когда же собрание было распущено, то многие Иудеи и чтители [Бога], обращенные из язычников, последовали за Павлом и Варнавою, которые, беседуя с ними, убеждали их пребывать в благодати Божией.
13:43  λυθείσης δὲ τῆς συναγωγῆς ἠκολούθησαν πολλοὶ τῶν ἰουδαίων καὶ τῶν σεβομένων προσηλύτων τῶ παύλῳ καὶ τῶ βαρναβᾷ, οἵτινες προσλαλοῦντες αὐτοῖς ἔπειθον αὐτοὺς προσμένειν τῇ χάριτι τοῦ θεοῦ.
13:43. cumque dimissa esset synagoga secuti sunt multi Iudaeorum et colentium advenarum Paulum et Barnaban qui loquentes suadebant eis ut permanerent in gratia Dei
And when the synagogue was broken up, many of the Jews and of the strangers who served God followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.
13:43. And when the synagogue had been dismissed, many among the Jews and the new worshipers were following Paul and Barnabas. And they, speaking to them, persuaded them to continue in the grace of God.
13:43. Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.
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
43: "Пребывать в благодати Божией...", т. е. в этом, обнаружившемся в них, сердечном расположении к вере во Христа, проповеданного Павлом, - расположении, которое должно было в дальнейшем привести их и к проповеданному спасению. Это расположение здесь было первым дыханием или прикосновением спасающей благодати Божией.
Adam Clarke: Commentary on the Bible - 1831
13:43: Many of the Jews - Direct descendants from some of the twelve tribes; and religious proselytes, heathens who had been converted to Judaism, and, having submitted to circumcision, had become proselytes of the covenant: though some think that the expression means proselytes of the gate - persons who believed in one God, like the Jews, but who had not received circumcision.
Persuaded them to continue in the grace of God - That is, that they should continue to credit the Gospel; to receive the spirit and influence of it; to bring forth the fruits of that spirit; and thus continue under the favor and approbation of God.
Albert Barnes: Notes on the Bible - 1834
13:43: When the congregation - Greek: when the synagogue was dissolved.
Broken up - Dismissed. It does not mean that it was broken up by violence or disorder. It was dismissed in the usual way.
Many of the Jews - Probably the majority of them rejected the message. See Act 13:45. Still a deep impression was made on many of them.
And religious proselytes - See Act 13:16. Compare the notes on Mat 23:15. Greek: proselytes worshipping.
Persuaded them to continue ... - It would appear from this that they professedly received the truth and embraced the Lord Jesus. This success was remarkable, and shows the power of the gospel when it is preached faithfully to people.
In the grace of God - In his favor - in the faith, and prayer, and obedience which would be connected with his favor. The "gospel" is called the grace (favor) of God and they were exhorted to persevere in their attachment to it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:43: and religious: Act 2:10, Act 6:5
followed: Act 17:34, Act 19:9
persuaded: Act 11:23, Act 14:22, Act 19:8, Act 28:23; Joh 8:31, Joh 8:32, Joh 15:5-10; Co2 5:11, Co2 6:1; Gal 5:1; Phi 3:16, Phi 4:1; Col 1:23, Col 1:28; Th1 3:3-5; Heb 6:11, Heb 6:12, Heb 12:15; Pe2 3:14, Pe2 3:17, Pe2 3:18; Jo1 2:28; Jo2 1:9
the grace: Act 14:3; Rom 3:24, Rom 5:2, Rom 5:21, Rom 11:6; Gal 5:4; Eph 2:8; Tit 2:11; Heb 13:9; Pe1 5:12
Geneva 1599
13:43 Now when the congregation was broken up, many of the Jews and (r) religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.
(r) Who had forsaken their heathen religion, and embraced the religion set forth by Moses.
John Gill
13:43 Now when the congregation was broken up,.... Or "the synagogue"; not the place, but the people that met in it; when they were "dismissed", as the Vulgate Latin and Arabic versions render it; either in a disorderly manner, through the offence the Jews took at Paul's preaching; or if in an orderly way, this was done by "the interpreter"; so it is said (w), that
"R. Hotzpith the interpreter dismissed the people.''
Many of the Jews and religious proselytes followed Paul and Barnabas; who were converted by this sermon, and believed in Christ, and cordially embraced the doctrines of the Gospel, that had been preached. Piscator thinks that the word "religious" does not belong to the text, but some way or other crept into it, since it supposes some proselytes not to be religious; whereas, though all religious persons were not proselytes, at least proselytes of righteousness, yet all proselytes were religious persons; but it is retained in all copies and versions:
who speaking to them, persuaded them to continue in the grace of God; meaning, not that the Jews and proselytes spoke to Paul and Barnabas, and entreated and persuaded them to persevere in preaching the doctrine of the grace of God, notwithstanding the offence some might take at it, and the ill usage they might meet with on account of it; but that Paul and Barnabas took notice of them, and by their following them, and by the conversation they had with them, found that the word had reached their hearts, and that they had embraced the doctrine of the Gospel; wherefore they spoke a word of exhortation to them, beseeching them to continue in it, it springing from the grace of God, and being a declaration of it; and particularly in those special doctrines of grace, which had been insisted on, namely, remission of sins, and free justification by the blood of Christ; for it is more likely, and was more necessary, that these should be exhorted by the apostles, and not the apostles by them.
(w) T. Hieros. Taaniot, fol. 67. 4.
John Wesley
13:43 Who speaking to them - More familiarly, persuaded them to continue - For trials were at hand, in the grace of God - That is, to adhere to the Gospel or Christian faith.
Robert Jamieson, A. R. Fausset and David Brown
13:43 who, speaking to them--following up the discourse in the synagogue by some further words of encouragement.
persuaded them to continue in the grace of God--which they had experienced through the Gospel. (Compare Acts 11:23).
13:4413:44: Եւ ՚ի գալ միւսոյ շաբաթուն, գրեթէ ամենայն քաղաքն ժողովեցաւ լսել զբանն Աստուծոյ։
44. Եւ երբ յաջորդ շաբաթ օրը եկաւ, գրեթէ ամբողջ քաղաքը հաւաքուեց Աստծու խօսքը լսելու:
44 Հետեւեալ շաբաթ օրը գրեթէ բոլոր քաղաքը հաւաքուեցաւ Աստուծոյ խօսքը լսելու։
Եւ ի գալ միւսոյ շաբաթուն, գրեթէ ամենայն քաղաքն ժողովեցաւ լսել զբանն Աստուծոյ:

13:44: Եւ ՚ի գալ միւսոյ շաբաթուն, գրեթէ ամենայն քաղաքն ժողովեցաւ լսել զբանն Աստուծոյ։
44. Եւ երբ յաջորդ շաբաթ օրը եկաւ, գրեթէ ամբողջ քաղաքը հաւաքուեց Աստծու խօսքը լսելու:
44 Հետեւեալ շաբաթ օրը գրեթէ բոլոր քաղաքը հաւաքուեցաւ Աստուծոյ խօսքը լսելու։
zohrab-1805▾ eastern-1994▾ western am▾
13:4444: В следующую субботу почти весь город собрался слушать слово Божие.
13:44  τῶ δὲ ἐρχομένῳ σαββάτῳ σχεδὸν πᾶσα ἡ πόλις συνήχθη ἀκοῦσαι τὸν λόγον τοῦ κυρίου.
13:44. Τῷ (Unto-the-one) δὲ (moreover) ἐρχομένῳ ( unto-coming ) σαββάτῳ (unto-a-sabbath) σχεδὸν (to-holdened) πᾶσα (all) ἡ (the-one) πόλις (a-city) συνήχθη (it-was-led-together) ἀκοῦσαι (to-have-heard) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
13:44. sequenti vero sabbato paene universa civitas convenit audire verbum DominiBut the next sabbath day, the whole city almost came together, to hear the word of God.
44. And the next sabbath almost the whole city was gathered together to hear the word of God.
13:44. Yet truly, on the following Sabbath, nearly the entire city came together to hear the Word of God.
13:44. And the next sabbath day came almost the whole city together to hear the word of God.
And the next sabbath day came almost the whole city together to hear the word of God:

44: В следующую субботу почти весь город собрался слушать слово Божие.
13:44  τῶ δὲ ἐρχομένῳ σαββάτῳ σχεδὸν πᾶσα ἡ πόλις συνήχθη ἀκοῦσαι τὸν λόγον τοῦ κυρίου.
13:44. sequenti vero sabbato paene universa civitas convenit audire verbum Domini
But the next sabbath day, the whole city almost came together, to hear the word of God.
13:44. Yet truly, on the following Sabbath, nearly the entire city came together to hear the Word of God.
13:44. And the next sabbath day came almost the whole city together to hear the word of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
44: "Почти весь город...", т. е. и языческое его население, внимание которого возбуждено было, очевидно, частными беседами апостолов с жителями в течение недели, между двумя упоминаемыми субботами (42: и 44).
Adam Clarke: Commentary on the Bible - 1831
13:44: The next Sabbath day - The good news had spread far and wide, by means of the converted Jews and proselytes.
Almost the whole city - Jews, proselytes, and Gentiles, came together to hear τον λογον του Θεου, this doctrine of God, this Divine teaching, by which so many of their kindred and acquaintance had become so wise and happy. It is not by public discourses merely that people are converted to God; but by the private teaching and godly conduct of those who have received the truth; for, as these are scattered throughout society, they are a leaven in every place.
Albert Barnes: Notes on the Bible - 1834
13:44: And the next sabbath-day - This was the regular day for worship, and it was natural that a greater multitude should convene on that day than on the other days of the week.
Came almost the whole city - Whether this was in the synagogue is not affirmed; but it is probable that that was the place where the multitude convened. The news of the presence of the apostles, and of their doctrines, had been circulated, doubtless, by the Gentiles who had heard them, and curiosity attracted the multitude to hear them. Compare the notes on Act 13:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:44: came: Gen 49:10; Psa 110:3; Isa 11:10, Isa 60:8
John Gill
13:44 And the next sabbath day,.... The same which is before called the "sabbath between", which was between the first and tenth of Tisri, or between the beginning of the year, and the day of atonement:
came almost the whole city together. The Syriac and Ethiopic versions leave out the word "almost", and read, the whole city came together; some out of curiosity, having heard much said of these men and their doctrines, others to cavil and quarrel, and others from a true affection to the Gospel, and an earnest desire of knowing more of it, and of receiving more advantage from it: though the end in all was,
to hear the word of God; or "of the Lord", as the Alexandrian copy; that is, the doctrine of the Gospel, which comes from God, and, concerns the Lord Jesus Christ, his person, offices, grace, and righteousness.
Robert Jamieson, A. R. Fausset and David Brown
13:44 the next sabbath came almost the whole city together to hear the word of God--the intervening days having been spent in further inquiry and instruction, and the excitement reaching the Gentiles, who now for the first time crowded, along with the usual worshippers, into the synagogue.
13:4513:45: Իբրեւ տեսին Հրեայքն զամբոխն, լցա՛ն նախանձու. եւ ընդդէ՛մ դարձեալ ասացելոցն ՚ի Պաւղոսէ, հայհոյէի՛ն[2450]։ [2450] Ոմանք. Եւ ընդդէմ դարձան։
45. Երբ հրեաները այդ բազմութիւնը տեսան, նախանձով լցուեցին եւ, Պօղոսի ասածներին ընդդիմախօսելով, հայհոյում էին:
45 Իսկ Հրեաները երբ տեսան այն բազմութիւնը, նախանձով լեցուեցան ու Պօղոսին ըսածներուն դէմ կը խօսէին՝ հակառակելով ու հայհոյութիւն ընելով։
Իբրեւ տեսին Հրեայքն զամբոխն` լցան նախանձու, եւ ընդդէմ դարձեալ ասացելոցն ի Պաւղոսէ` հայհոյէին:

13:45: Իբրեւ տեսին Հրեայքն զամբոխն, լցա՛ն նախանձու. եւ ընդդէ՛մ դարձեալ ասացելոցն ՚ի Պաւղոսէ, հայհոյէի՛ն[2450]։
[2450] Ոմանք. Եւ ընդդէմ դարձան։
45. Երբ հրեաները այդ բազմութիւնը տեսան, նախանձով լցուեցին եւ, Պօղոսի ասածներին ընդդիմախօսելով, հայհոյում էին:
45 Իսկ Հրեաները երբ տեսան այն բազմութիւնը, նախանձով լեցուեցան ու Պօղոսին ըսածներուն դէմ կը խօսէին՝ հակառակելով ու հայհոյութիւն ընելով։
zohrab-1805▾ eastern-1994▾ western am▾
13:4545: Но Иудеи, увидев народ, исполнились зависти и, противореча и злословя, сопротивлялись тому, что говорил Павел.
13:45  ἰδόντες δὲ οἱ ἰουδαῖοι τοὺς ὄχλους ἐπλήσθησαν ζήλου καὶ ἀντέλεγον τοῖς ὑπὸ παύλου λαλουμένοις βλασφημοῦντες.
13:45. ἰδόντες ( Having-had-seen ) δὲ (moreover,"οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ,"τοὺς (to-the-ones) ὄχλους (to-crowds) ἐπλήσθησαν (they-were-repleted) ζήλου (of-a-craving) καὶ (and) ἀντέλεγον (they-were-ever-a-one-forthing) τοῖς (unto-the-ones) ὑπὸ (under) Παύλου (of-a-Paulos) λαλουμένοις ( unto-being-spoken-unto ) βλασφημοῦντες . ( harmfully-declaring-unto )
13:45. videntes autem turbas Iudaei repleti sunt zelo et contradicebant his quae a Paulo dicebantur blasphemantesAnd the Jews, seeing the multitudes, were filled with envy and contradicted those things which were said by Paul, blaspheming.
45. But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed.
13:45. Then the Jews, seeing the crowds, were filled with envy, and they, blaspheming, contradicted the things that were being said by Paul.
13:45. But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.
But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming:

45: Но Иудеи, увидев народ, исполнились зависти и, противореча и злословя, сопротивлялись тому, что говорил Павел.
13:45  ἰδόντες δὲ οἱ ἰουδαῖοι τοὺς ὄχλους ἐπλήσθησαν ζήλου καὶ ἀντέλεγον τοῖς ὑπὸ παύλου λαλουμένοις βλασφημοῦντες.
13:45. videntes autem turbas Iudaei repleti sunt zelo et contradicebant his quae a Paulo dicebantur blasphemantes
And the Jews, seeing the multitudes, were filled with envy and contradicted those things which were said by Paul, blaspheming.
13:45. Then the Jews, seeing the crowds, were filled with envy, and they, blaspheming, contradicted the things that were being said by Paul.
13:45. But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
45: Усиленные выражения - противореча и злословя, сопротивлялись - указывают на страстное, возбужденное враждебное отношение иудеев к учению Павла.
Adam Clarke: Commentary on the Bible - 1831
13:45: The Jews - were filled with envy - See on Act 5:17 (note). These could not bear the Gentiles, who believed in Christ, to be equal with them; and yet; according to the Gospel, it was really the case.
Contradicting - The arguments and statements brought forward by the disciples; and blaspheming, speaking impiously and injuriously of Jesus Christ. This is probably what is meant.
Albert Barnes: Notes on the Bible - 1834
13:45: They were filled with envy - Greek: "zeal." The word here denotes "wrath in dignation," that such multitudes should be disposed to hear a message which they rejected, and which threatened to overthrow their religion.
Spake against - Opposed the doctrine that Jesus was the Messiah; that the Messiah would be humble, lowly, despised, and put to death.
Contradicting - Contradicting the apostles. This was evidently done in their presence, Act 13:46, and would cause great tumult and disorder.
And blaspheming - See the notes on Mat 9:3. The sense evidently is, that they reproached and vilified Jesus of Nazareth; they spake of him with contempt and scorn. To speak thus of him is denominated blasphemy, Luk 22:65. When people are enraged, they have little regard for the words which they utter, and care little how they may be regarded by God. When people attached themselves to a sect or a party, in religion or politics, and they have no good arguments to employ, they attempt to overwhelm their adversaries by bitter and reproachful words. People in the heat of strife, and in professed zeal for special doctrines, more frequently utter blasphemy than they are aware. Precious and pure doctrines are often thus vilified fled because we do not believe them; and the heart of the Saviour is pierced anew, and his cause bleeds, by the wrath and wickedness of his professed friends. Compare Act 18:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:45: they: Act 5:17 *marg. Act 17:5; Gen 37:11; Num 11:29; Ecc 4:4; Isa 26:11; Mat 27:18; Luk 15:25-30; Rom 1:29; Co1 3:3; Gal 5:21; Jam 3:14-16, Jam 4:5
spake: Act 6:9, Act 6:10, Act 18:6, Act 19:9; Mat 23:13; Pe1 4:4; Jde 1:10
Geneva 1599
13:45 (18) But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.
(18) The favour on the very same Gospel is to the reprobate and unbelievers death, and to the elect and those who believe it is life.
John Gill
13:45 But when the Jews saw the multitudes,.... The vast number of people, the inhabitants of the city, the Gentiles, that were assembled together to hear the word. This must be understood of the unbelieving Jews, who came with no good design:
they were filled with envy; at the Gentiles, that they should have the word equally preached to them, as to themselves, to whom the oracles of God were committed; or at the popularity of the apostles, that such numbers should follow them; and they might fear many converts might be made by them, from among them:
and spoke against those things which were spoken by Paul; concerning Jesus of Nazareth being the Messiah, which they denied; and concerning free justification by his righteousness, which they affirmed to be by the works of the law: and they went on
contradicting and blaspheming; publicly opposing him, and speaking evil of him, and of his doctrines; and not only so, but belching out their blasphemies against the Lord Jesus Christ. The Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions, leave out the word "contradicting", as redundant, it having been before said, that "they spoke against", or "contradicted" what Paul delivered; though it may not be superfluous, but express their continuance in their contradiction and opposition; and which was attended with, and issued in blasphemy: such a spirit of reproach and blasphemy is with the Jews a sign of the Messiah's coming;
"says R. Jannai (x), when you see generation after generation reproaching and blaspheming, look for the feet of the Messiah, according to Ps 89:51.''
This they have been doing one age after another, even for many ages; and therefore, according to one of their own signs, the Messiah must be come.
(x) Shirhashirim Rabba, fol. 11. 4.
Robert Jamieson, A. R. Fausset and David Brown
13:45 But when the Jews--those zealots of exclusive Judaism.
saw the multitudes, they were filled with envy--rather, "indignation," and broke out in their usual manner.
contradicting and blaspheming--There is nothing more awful than Jewish fury and execration of the name of Jesus of Nazareth, when thoroughly roused.
13:4613:46: Համարձակեալ Պաւղոսի եւ Բառնաբայ՝ ասէին. Առ ձե՛զ նախ պա՛րտ էր խօսել զբանն Աստուծոյ. եւ քանզի դուք մերժէք զնա, եւ ո՛չ արժանի՛ս համարիք զձեզ կենացն յաւիտենից, ահաւասիկ դառնամք ՚ի հեթանո՛սս[2451]։ [2451] Ոմանք. Ասեն. Առ ձեզ նախ պարտ է խօ՛՛... դուք մերժեցէք զնա, եւ ո՛չ արժանի հա՛՛։ Բազումք. Կենացն յաւիտենականաց։
46. Իսկ Պօղոսն ու Բառնաբասը համարձակ կերպով ասում էին. «Նախ ձեզ պէտք է Աստծու խօսքը խօսէինք. բայց քանի որ դուք այն մերժում էք եւ ձեզ արժանի չէք համարում յաւիտենական կեանքի, ահա մենք դառնում ենք դէպի հեթանոսները.
46 Այն ատեն Պօղոս եւ Բառնաբաս համարձակեցան ու ըսին. «Պէտք էր առաջ ձեզի խօսուէր Աստուծոյ խօսքը, բայց որովհետեւ դուք զանիկա կը մերժէք ու ինքզինքնիդ յաւիտենական կեանքի արժանի չէք սեպեր, ահա մենք հեթանոսներուն կը դառնանք։
Համարձակեալ Պաւղոսի եւ Բառնաբայ` ասէին. Առ ձեզ նախ պարտ էր խօսել զբանն Աստուծոյ. եւ քանզի դուք մերժէք զնա, եւ ոչ արժանիս համարիք զձեզ կենացն յաւիտենականաց, ահաւասիկ դառնամք ի հեթանոսս:

13:46: Համարձակեալ Պաւղոսի եւ Բառնաբայ՝ ասէին. Առ ձե՛զ նախ պա՛րտ էր խօսել զբանն Աստուծոյ. եւ քանզի դուք մերժէք զնա, եւ ո՛չ արժանի՛ս համարիք զձեզ կենացն յաւիտենից, ահաւասիկ դառնամք ՚ի հեթանո՛սս[2451]։
[2451] Ոմանք. Ասեն. Առ ձեզ նախ պարտ է խօ՛՛... դուք մերժեցէք զնա, եւ ո՛չ արժանի հա՛՛։ Բազումք. Կենացն յաւիտենականաց։
46. Իսկ Պօղոսն ու Բառնաբասը համարձակ կերպով ասում էին. «Նախ ձեզ պէտք է Աստծու խօսքը խօսէինք. բայց քանի որ դուք այն մերժում էք եւ ձեզ արժանի չէք համարում յաւիտենական կեանքի, ահա մենք դառնում ենք դէպի հեթանոսները.
46 Այն ատեն Պօղոս եւ Բառնաբաս համարձակեցան ու ըսին. «Պէտք էր առաջ ձեզի խօսուէր Աստուծոյ խօսքը, բայց որովհետեւ դուք զանիկա կը մերժէք ու ինքզինքնիդ յաւիտենական կեանքի արժանի չէք սեպեր, ահա մենք հեթանոսներուն կը դառնանք։
zohrab-1805▾ eastern-1994▾ western am▾
13:4646: Тогда Павел и Варнава с дерзновением сказали: вам первым надлежало быть проповедану слову Божию, но как вы отвергаете его и сами себя делаете недостойными вечной жизни, то вот, мы обращаемся к язычникам.
13:46  παρρησιασάμενοί τε ὁ παῦλος καὶ ὁ βαρναβᾶς εἶπαν, ὑμῖν ἦν ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον τοῦ θεοῦ· ἐπειδὴ ἀπωθεῖσθε αὐτὸν καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη.
13:46. παρρησιασάμενοί ( Having-all-uttered-to ,"τε (also) ὁ (the-one) Παῦλος (a-Paulos) καὶ (and) ὁ (the-one) Βαρνάβας (a-Barnabas,"εἶπαν (they-said,"Ὑμῖν (Unto-ye) ἦν (it-was) ἀναγκαῖον (up-arm-belonged) πρῶτον (to-most-before) λαληθῆναι (to-have-been-spoken-unto) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ: (of-a-Deity) ἐπειδὴ (upon-if-then) ἀπωθεῖσθε ( ye-push-off-unto ) αὐτὸν (to-it) καὶ (and) οὐκ (not) ἀξίους ( to-deem-belonged ) κρίνετε (ye-separate) ἑαυτοὺς (to-selves) τῆς (of-the-one) αἰωνίου (of-aged-belonged) ζωῆς, (of-a-lifing," ἰδοὺ ( thou-should-have-had-seen ,"στρεφόμεθα (we-be-beturned) εἰς (into) τὰ (to-the-ones) ἔθνη: (to-nations)
13:46. tunc constanter Paulus et Barnabas dixerunt vobis oportebat primum loqui verbum Dei sed quoniam repellitis illud et indignos vos iudicastis aeternae vitae ecce convertimur ad gentesThen Paul and Barnabas said boldly: To you it behoved us first to speak the word of God: but because you reject it and judge yourselves unworthy of eternal life, behold we turn to the Gentiles.
46. And Paul and Barnabas spake out boldly, and said, It was necessary that the word of God should first be spoken to you. Seeing ye thrust it from you, and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles.
13:46. Then Paul and Barnabas said firmly: “It was necessary to speak the Word of God first to you. But because you reject it, and so judge yourselves unworthy of eternal life, behold, we turn to the Gentiles.
13:46. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles:

46: Тогда Павел и Варнава с дерзновением сказали: вам первым надлежало быть проповедану слову Божию, но как вы отвергаете его и сами себя делаете недостойными вечной жизни, то вот, мы обращаемся к язычникам.
13:46  παρρησιασάμενοί τε ὁ παῦλος καὶ ὁ βαρναβᾶς εἶπαν, ὑμῖν ἦν ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον τοῦ θεοῦ· ἐπειδὴ ἀπωθεῖσθε αὐτὸν καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη.
13:46. tunc constanter Paulus et Barnabas dixerunt vobis oportebat primum loqui verbum Dei sed quoniam repellitis illud et indignos vos iudicastis aeternae vitae ecce convertimur ad gentes
Then Paul and Barnabas said boldly: To you it behoved us first to speak the word of God: but because you reject it and judge yourselves unworthy of eternal life, behold we turn to the Gentiles.
13:46. Then Paul and Barnabas said firmly: “It was necessary to speak the Word of God first to you. But because you reject it, and so judge yourselves unworthy of eternal life, behold, we turn to the Gentiles.
13:46. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
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
46: "С дерзновением сказали..." Мысль, высказанная Павлом о самостоятельной от иудейства проповеди Евангелия язычникам, возбуждала еще значительные недоумения среди иерусалимских и антиохийских верующих (XI:2-3; XV:1: и д. ). Могла возбудить она те же недоумения и среди всех других иудеев рассеяния. Тем не менее Апостолы - Павел и Варнава приемлют дерзновение высказать ее и применить на деле, имея в виду и опыт Апостола Петра (X гл. ), и опыт проповедников антиохийских (XI:20), и особую волю Св. Духа (ст. 1-4), и, наконец, то обстоятельство, что иудеи, которые прежде всего и здесь оглашены были словом проповеди о Христе, оказались непокорными и этим как бы сами оправдывали то, что апостолы обратились с проповедью о Христе к язычникам.

"Вам первым надлежало быть проповедану Слову Божию...", т. е. учению о Христе Спасителе; надлежало и по ясному повелению самого Господа (I:8; III:26; Рим I:16), и вообще по Божественным определениям о Мессии, Который прежде всего посылался к погибшим овцам дома Израилева и уже потом принадлежал и всем остальным народам.

"Сами себя делаете недостойными вечной жизни...", дарование которой всему человечеству составляло главную цель пришествия Мессии, при условии веры в Него.

"Вот, мы обращаемся к язычникам..."

"Эти слова, - говорит св. Златоуст, - исполнены великой кротости. Не сказал: мы оставляем вас, дабы показать, что можно было опять возвратиться сюда, и это удаление делается не вследствие вашего оскорбления, но - так нам заповедано. Язычникам надлежит услышать Слово Божие, но то не от нас, а от вас зависит, что они должны будут услышать прежде вас..."
Adam Clarke: Commentary on the Bible - 1831
13:46: Waxed bold - Παρῥησιασαμενοι; Having great liberty of speech; a strong, persuasive, and overpowering eloquence. They had eternal truth for the basis of this discourse; a multitude of incontestable facts to support it; an all-persuading eloquence to illustrate and maintain what they had asserted.
Should first have been spoken to you - When our Lord gave his apostles their commission to go into all the world, and preach the Gospel to every creature, he told them they must begin first at Jerusalem, Mar 16:15; Luk 24:47. In obedience therefore to this command, the apostles (in every place where they preached) made their first offers of the Gospel to the Jews.
Ye put it from you - Απωθεισθε αυτον, Ye disdain this doctrine, and consider it contemptible: so the word is frequently used.
And judge yourselves unworthy of everlasting life - Was this meant as a strong irony? "Ye have such humbling thoughts of yourselves, that ye think the blessings of the Gospel too good to be bestowed on such worthless wretches as ye are." Or did the apostle mean that, by their words and conduct on this occasion, they had passed sentence on themselves, and, in effect, had decided that they were unworthy of the grace of the Gospel; and God now ratifies that judgment by removing those blessings from them, and sending them to the Gentiles?
Albert Barnes: Notes on the Bible - 1834
13:46: Waxed bold - Became bold; spake boldly and openly. They were not terrified by their strife, or alarmed by their opposition. The contradictions and blasphemies of sinners often show that their consciences are alarmed; that the truth has taken effect; and then is not the time to shrink, but to declare more fearlessly the truth.
It was necessary - It was so designed; so commanded. They regarded it as their duty to offer the gospel first to their own countrymen. See the notes on Luk 24:47.
Ye put it from you - You reject it.
And judge yourselves - By your conduct, by your rejecting it, you declare this. The word "judge" here does not mean they "expressed such an opinion," or that "they regarded themselves" as unworthy of eternal life - for they thought just the Rev_erse; but that by their conduct they condemned themselves. By such conduct they did, in fact, pass sentence on themselves, and show that they were unworthy of eternal life, and of having the offer of salvation any further made to them. Sinners by their conduct do, in fact, condemn themselves, and show that they are not only unfit to be saved, but that they have advanced so far in wickedness that there is no hope of their salvation, and no propriety in offering them, any further, eternal life. See the notes on Mat 7:6.
Unworthy ... - Unfit to be saved. They had deliberately and solemnly rejected the gospel, and thus shown that they were not suited to enter into everlasting life. We may remark here:
(1) When people, even but once, deliberately and solemnly reject the offers of God's mercy, it greatly endangers their salvation. The probability is, that they then put the cup of salvation foRev_er away from themselves.
(2) the gospel produces an effect wheRev_er it is preached.
(3) when sinners are hardened, and spurn the gospel, it may often be the duty of ministers to turn their efforts toward others where they may have more prospect of success. A man will not long labor on a rocky, batten, sterile soil, when there is near him a rich and fertile valley that will abundantly reward the pains of cultivation.
Lo, we turn ... - We shall offer the gospel to them, and devote ourselves to seeking their salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:46: waxed: Act 4:13, Act 4:29-31; Pro 28:1; Rom 10:20; Eph 6:19, Eph 6:20; Phi 1:14; Heb 11:34
It was: Act 13:26, Act 3:26, Act 18:5, Act 26:20; Mat 10:6; Luk 24:47; Joh 4:22; Rom 1:16, Rom 2:10; Rom 9:4, Rom 9:5
seeing: Act 7:51; Exo 32:9, Exo 32:10; Deu 32:21; Isa 49:5-8; Mat 10:13-15, Mat 21:43, Mat 22:6-10; Luk 14:16-24; Joh 1:11; Rom 10:19-21, Rom 11:11-13
turn: Act 18:6, Act 28:28; Isa 55:5
Geneva 1599
13:46 (19) Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and (s) judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
(19) The Gospel is proclaimed to the Gentiles by the express commandment of God.
(s) By this your doing you pronounce as it were sentence upon yourselves, and judge yourselves.
John Gill
13:46 Then Paul and Barnabas waxed bold,.... They were not at all daunted at the opposition they met with, but rather grew more courageous, and used great liberty of speech, and spoke out freely, plainly, and openly: and said,
Tit was necessary that the word of God should first have been spoken to you; as it was by Christ and his apostles, whilst he was on earth; and though, after his resurrection, the commission to his apostles ran, to preach the Gospel to all nations, yet they were ordered to begin at Jerusalem, and preach to the Jews first; and this they hitherto strictly observed:
but seeing ye put it from you; with loathing, indignation, and contempt:
and judge yourselves unworthy of everlasting life; no man is worthy of everlasting life, on account of anything done by him, for it is the free gift of God; and all who are sensible of themselves, and of the just demerit of sin, conclude themselves unworthy to inherit eternal life; but this was not the case of these Jews, nor is it the sense here: but the meaning is, that the Jews, by this act of theirs in rejecting the Gospel, did as it were pass sentence upon themselves, and determine against themselves that they ought not to be saved, since they despised the means of salvation; or that they were not worthy to have the Gospel preached to them any more, which may be called eternal life, because it is brought to light by it, and revealed in it; and because it points out the way unto it, as well as gives some account of it:
lo, we turn to the Gentiles; to preach the Gospel to them only, or chiefly; now the words of Christ began to be fulfilled, Mt 21:43.
John Wesley
13:46 Then Paul and Barnabas speaking boldly, said - Those who hinder others must be publicly reproved. It was necessary - Though ye are not worthy: he shows that he had not preached to them, from any confidence of their believing, but seeing ye judge yourselves unworthy of eternal life - They indeed judged none but themselves worthy of it. Yet their rejecting of the Gospel was the same as saying, "We are unworthy of eternal life." Behold! - A thing now present! An astonishing revolution! We turn to the Gentiles - Not that they left off preaching to the Jews in other places. But they now determined to lose no more time at Antioch on their ungrateful countrymen, but to employ themselves wholly in doing what they could for the conversion of the Gentiles there.
Robert Jamieson, A. R. Fausset and David Brown
13:46 Then Paul and Barnabas waxed bold, and said, &c.--This is in the highest style of a last and solemn protestation.
Tit was necessary that the word should first have been spoken to you--See the direction of Christ in Lk 24:47; also Rom 1:16.
since ye judge yourselves unworthy of everlasting life--pass sentence upon yourselves.
13:4713:47: Զի ա՛յսպէս պատուիրեաց մեզ Տէր. Եդի զքեզ ՚ի լո՛յս հեթանոսաց, լինել քեզ ՚ի փրկութիւն մինչեւ ՚ի ծա՛գս երկրի։
47. որովհետեւ Տէրը մեզ այսպէս պատուիրեց. «Քեզ դրեցի որպէս հեթանոսների լոյս, որպէսզի դու փրկութեան միջոց լինես մինչեւ երկրի ծագերը»»:
47 Վասն զի Տէրը այսպէս պատուիրած է մեզի. ‘Քեզ հեթանոսներուն լոյս դրի, որպէս զի դուն փրկութեան պատճառ ըլլաս մինչեւ երկրին ծայրերը’»։
Զի այսպէս պատուիրեաց մեզ Տէր. Եդի զքեզ ի լոյս հեթանոսաց` լինել քեզ ի փրկութիւն մինչեւ ի ծագս երկրի:

13:47: Զի ա՛յսպէս պատուիրեաց մեզ Տէր. Եդի զքեզ ՚ի լո՛յս հեթանոսաց, լինել քեզ ՚ի փրկութիւն մինչեւ ՚ի ծա՛գս երկրի։
47. որովհետեւ Տէրը մեզ այսպէս պատուիրեց. «Քեզ դրեցի որպէս հեթանոսների լոյս, որպէսզի դու փրկութեան միջոց լինես մինչեւ երկրի ծագերը»»:
47 Վասն զի Տէրը այսպէս պատուիրած է մեզի. ‘Քեզ հեթանոսներուն լոյս դրի, որպէս զի դուն փրկութեան պատճառ ըլլաս մինչեւ երկրին ծայրերը’»։
zohrab-1805▾ eastern-1994▾ western am▾
13:4747: Ибо так заповедал нам Господь: Я положил Тебя во свет язычникам, чтобы Ты был во спасение до края земли.
13:47  οὕτως γὰρ ἐντέταλται ἡμῖν ὁ κύριος, τέθεικά σε εἰς φῶς ἐθνῶν τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς.
13:47. οὕτω (of-which-unto-the-one) γὰρ (therefore) ἐντέταλται ( it-had-come-to-finish-in ) ἡμῖν (unto-us,"ὁ (the-one) κύριος (Authority-belonged," Τέθεικά ( I-had-come-to-place ) σε ( to-thee ) εἰς ( into ) φῶς ( to-a-light ) ἐθνῶν ( of-nations ) τοῦ ( of-the-one ) εἶναί ( to-be ) σε ( to-thee ) εἰς ( into ) σωτηρίαν ( to-a-savioring-unto ) ἕως ( unto-if-which ) ἐσχάτου ( of-most-bordered ) τῆς ( of-the-one ) γῆς . ( of-a-soil )
13:47. sic enim praecepit nobis Dominus posui te in lumen gentibus ut sis in salutem usque ad extremum terraeFor so the Lord hath commanded us: I have set thee to be the light of the Gentiles: that thou mayest be for salvation unto the utmost part of the earth.
47. For so hath the Lord commanded us, , I have set thee for a light of the Gentiles, That thou shouldest be for salvation unto the uttermost part of the earth.
13:47. For so has the Lord instructed us: ‘I have set you as a light to the Gentiles, so that you may bring salvation to the ends of the earth.’ ”
13:47. For so hath the Lord commanded us, [saying], I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.
For so hath the Lord commanded us, [saying], I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth:

47: Ибо так заповедал нам Господь: Я положил Тебя во свет язычникам, чтобы Ты был во спасение до края земли.
13:47  οὕτως γὰρ ἐντέταλται ἡμῖν ὁ κύριος, τέθεικά σε εἰς φῶς ἐθνῶν τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς.
13:47. sic enim praecepit nobis Dominus posui te in lumen gentibus ut sis in salutem usque ad extremum terrae
For so the Lord hath commanded us: I have set thee to be the light of the Gentiles: that thou mayest be for salvation unto the utmost part of the earth.
13:47. For so has the Lord instructed us: ‘I have set you as a light to the Gentiles, so that you may bring salvation to the ends of the earth.’ ”
13:47. For so hath the Lord commanded us, [saying], I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.
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
47: В доказательство того, что обращение апостолов с проповедью к язычникам было не самовольным их действием и вполне сообразовалось с Божественным планом спасания мира, апостолы ссылаются на изречение пророка Исаии (XLIX:6), где выражается определение Божие о Мессии, как свете язычников и спасении всех людей до края земли. В этом определении Божием апостолы видят для себя как бы заповедь Божию и наибольшее оправдание своей деятельности в глазах иудеев, для которых ссылка на заповедь Самого Господа о научении всех языков (Мф XXVIII:19) не могла иметь такой силы, как указание на слова пророка.
Adam Clarke: Commentary on the Bible - 1831
13:47: For so the Lord commanded us - The apostles could quote a pertinent scripture for every thing they did; because the outlines of the whole Gospel dispensation are founded in the law and the prophets; and they were now building the Church of God according to the pattern shown them in the Mount. In the things of God, no man nor minister should go farther than he can say, Thus it is written, and thus it behoves me to do; and let him see that his quotations are fairly made, and not a detached passage or member of a sentence produced, because it seems to look like the system he wishes to establish.
I have set thee to be a light of the Gentiles - This quotation is from Isa 49:6, and was most fully in point. The Jews could not resist the testimony of their own prophet; and the Gentiles rejoiced to find that the offers of salvation were to be made so specifically to them.
For salvation unto the ends of the earth - The very name of the Messiah, viz Jesus, announced the design and end of his mission. He is the Savior, and is to be proclaimed as such to the ends of the earth; to all mankind; to every nation, and people, and tongue; and, wherever the Gospel is preached, there is a free, full, and sincere offer of salvation to every soul that hears it. And the offer is proof sufficient, in itself, that there is a power to receive its blessings given to those to whom the offer is made; as it would be of no use to offer them a salvation which it was designed they either should not or could not receive. A son of Satan might be capable of such dissimulation and bad faith; but the holy God cannot.
Albert Barnes: Notes on the Bible - 1834
13:47: For so ... - Paul, as usual, appeals to the Scriptures to justify his course. Here he appeals to the Old Testament rather than to the command of the Saviour, because the Jews recognized the authority of their own Scriptures, while they would have turned in scorn from the command of Jesus of Nazareth.
I have set thee ... - I have constituted or appointed thee. This passage is found in Isa 49:6. See the notes on Isa 49:1-6.
To be a light - See the notes on Joh 1:4.
Of the Gentiles - This was in accordance with the uniform doctrines of Isaiah, Isa 42:1; Isa 54:3; Isa 60:3, Isa 60:5, Isa 60:16; Isa 61:6, Isa 61:9; Isa 62:2; Isa 66:12; compare Rom 15:9-12.
For salvation - To save sinners.
Unto the ends of the earth - To all lands; in all nations. See the notes on Act 1:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:47: so: Act 1:8, Act 9:15, Act 22:21, Act 26:17, Act 26:18; Mat 28:19; Mar 16:15; Luk 24:47
I have: Act 26:23; Isa 42:1, Isa 42:6, Isa 49:6, Isa 60:3; Luk 2:32
that thou: Act 15:14-16; Psa 22:27-29, Psa 67:2-7, Psa 72:7, Psa 72:8, Psa 96:1, Psa 96:2, Psa 98:2, Psa 98:3, Psa 117:1, Psa 117:2; Isa 2:1-3, Isa 24:13-16, Isa 42:9-12, Isa 45:22, Isa 52:10, Isa 59:19, Isa 59:20; Jer 16:19; Hos 1:10; Amo 9:12; Mic 4:2, Mic 4:3, Mic 5:7; Zep 3:9, Zep 3:10; Zac 2:11, Zac 8:20-23; Mal 1:11
John Gill
13:47 For so hath the Lord commanded us,.... For though Christ in his first commission restrained his disciples from going into the Gentiles, and preaching to them, yet when he enlarged their commission after his resurrection, he bid them go into all nations, and preach the Gospel to every creature; and told them, that they should be his witnesses to the uttermost part of the earth; see Mt 28:19 unless this should rather be thought to refer to what follows:
saying; or "as it is written", as the Syriac version supplies; or "because so saith the Scripture", as the Ethiopic version, namely in Is 49:6.
I have set thee to be a light of the Gentiles; to enlighten the Gentiles that sit in darkness, by the preaching of the Gospel to them, and the Spirit of God attending it: this supposes the Gentiles to have been in darkness; as they were about divine things, before the times of the Gospel: they had no true knowledge of God himself; for though they knew there was a God, they did not know, at least but few of them, that there was but one God; and none of them knew anything of him as in Christ; they had not a revelation of his will, they were without the written law, and were strangers to the true manner of worshipping the divine Being; they knew nothing at all of the Messiah, and of his righteousness and salvation by him; nor of the Spirit of God, and the operations of his grace, nor of the resurrection of the dead, and were very ignorant of a future state: it was therefore an unspeakable mercy to them, that Christ was appointed to be a light to them; not in a way of nature, as he is that light which lightens every man that comes into the world; but in a way of grace, through the ministration of the Gospel, and by the special illuminations of the divine Spirit; whereby they see there is a righteous judge, and that there will be a righteous judgment; and that sin is exceeding sinful, and cannot be atoned for by them, and therefore they are in themselves miserable and undone; and they further see, that pardon and righteousness are only by Christ, and that salvation is alone in him. The words are spoken by God the Father to his Son, and express the eternal decree of God, and the designation of Christ to be the light of his people; the mission of him in time as the light of the world, and the exhibition of him in the Gospel, for the illumination of men by his Spirit and grace. In the Hebrew text it is, "I will give thee", &c. for all this springs from the free grace of God; Christ in all respects is the gift of God, as he is the head of the church, and the Saviour of the body, so as he is the light of men; and it is necessary that he should be light, in order to be salvation, as follows; for though men may go to hell in the dark, yet not to heaven; the way of the wicked is darkness, but the path of just is shining light: those whom God rives, he enlightens with the light of life:
that thou shouldest be for salvation to the ends of the earth; impetratively as the author of it, and applicatively by means of the Gospel, which publishes salvation by Christ; and is the power of God unto salvation, to Gentiles as well as Jews, even to all that believe, in what part of the world soever they live: thus what was decreed and resolved on by God the Father, and was declared by him to his Son, is applied to his ministers and ambassadors, who represented him; so that what they did, he may be said to do; and who by them was to go, and did go to the Gentiles, and enlighten them with the light of the Gospel, and became salvation to them; so that this prophecy is produced by the apostles, to vindicate their conduct, as well as to show the agreement between the command of Jesus Christ to his disciples, and the decree of God the Father; as also to illustrate and confirm the particular order, which the Apostle Paul had, to go to the Gentiles, and to which he may have a regard here; see Acts 26:17. In the Hebrew text it is, "my salvation": provided, promised, and sent by God, the Saviour of his people.
John Wesley
13:47 For so hath the Lord commanded us - By sending us forth, and giving us an opportunity of fulfilling what he had foretold. I have set thee - The Father speaks to Christ. Is 49:6.
Robert Jamieson, A. R. Fausset and David Brown
13:47 For so hath the Lord commanded us, saying, &c.--These and other predictions must have been long before this brought vividly home to Paul's mind in connection with his special vocation to the Gentiles.
I have set thee--that is, Messiah; from which Paul inferred that he was but following out this destination of his Lord, in transferring to the Gentiles those "unsearchable riches" which were now by the Jews rejected and despised.
13:4813:48: Զայս լուեալ հեթանոսացն՝ ուրա՛խ լինէին, եւ փառաւո՛ր առնէին զբանն Տեառն. եւ հաւատացին որք էին կարգեալ ՚ի կեանսն յաւիտենականս։
48. Այս բանը լսելով՝ հեթանոսները ուրախացան եւ փառաւորում էին Տիրոջ խօսքը. եւ ովքեր սահմանուած էին յաւիտենական կեանքի համար, հաւատացին:
48 Ասիկա լսելով՝ հեթանոսները կ’ուրախանային ու Աստուծոյ խօսքը կը փառաւորէին եւ որոնք որ յաւիտենական կեանքի սահմանուած էին, հաւատացին։
Զայս լուեալ հեթանոսացն ուրախ լինէին, եւ փառաւոր առնէին զբանն Տեառն. եւ հաւատացին որք էին կարգեալ ի կեանսն յաւիտենականս:

13:48: Զայս լուեալ հեթանոսացն՝ ուրա՛խ լինէին, եւ փառաւո՛ր առնէին զբանն Տեառն. եւ հաւատացին որք էին կարգեալ ՚ի կեանսն յաւիտենականս։
48. Այս բանը լսելով՝ հեթանոսները ուրախացան եւ փառաւորում էին Տիրոջ խօսքը. եւ ովքեր սահմանուած էին յաւիտենական կեանքի համար, հաւատացին:
48 Ասիկա լսելով՝ հեթանոսները կ’ուրախանային ու Աստուծոյ խօսքը կը փառաւորէին եւ որոնք որ յաւիտենական կեանքի սահմանուած էին, հաւատացին։
zohrab-1805▾ eastern-1994▾ western am▾
13:4848: Язычники, слыша это, радовались и прославляли слово Господне, и уверовали все, которые были предуставлены к вечной жизни.
13:48  ἀκούοντα δὲ τὰ ἔθνη ἔχαιρον καὶ ἐδόξαζον τὸν λόγον τοῦ κυρίου, καὶ ἐπίστευσαν ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον·
13:48. ἀκούοντα ( Hearing ) δὲ (moreover,"τὰ (the-ones) ἔθνη (nations,"ἔχαιρον (they-were-joying) καὶ (and) ἐδόξαζον (they-were-reckoning-to) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"καὶ (and) ἐπίστευσαν (they-trusted-of) ὅσοι ( which-a-which ) ἦσαν (they-were) τεταγμένοι ( having-had-come-to-be-arranged ) εἰς (into) ζωὴν (to-a-lifing) αἰώνιον: (to-aged-belonged)
13:48. audientes autem gentes gavisae sunt et glorificabant verbum Domini et crediderunt quotquot erant praeordinati ad vitam aeternamAnd the Gentiles hearing it were glad and glorified the word of the Lord: and as many as were ordained to life everlasting believed.
48. And as the Gentiles heard this, they were glad, and glorified the word of God: and as many as were ordained to eternal life believed.
13:48. Then the Gentiles, upon hearing this, were gladdened, and they were glorifying the Word of the Lord. And as many as believed were preordained to eternal life.
13:48. And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.
And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed:

48: Язычники, слыша это, радовались и прославляли слово Господне, и уверовали все, которые были предуставлены к вечной жизни.
13:48  ἀκούοντα δὲ τὰ ἔθνη ἔχαιρον καὶ ἐδόξαζον τὸν λόγον τοῦ κυρίου, καὶ ἐπίστευσαν ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον·
13:48. audientes autem gentes gavisae sunt et glorificabant verbum Domini et crediderunt quotquot erant praeordinati ad vitam aeternam
And the Gentiles hearing it were glad and glorified the word of the Lord: and as many as were ordained to life everlasting believed.
13:48. Then the Gentiles, upon hearing this, were gladdened, and they were glorifying the Word of the Lord. And as many as believed were preordained to eternal life.
13:48. And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.
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
48: "Слыша сие...", т. е. засвидетельствованное апостолами определение Божие о принятии в Церковь Христову язычников.

"Прославляли Слово Господне...", т. е. новое учение, новую веру, Св. Евангелие.

"Которые были предоставлены к вечной жизни...", вследствие приведения Богом их свободно-доброй деятельности (ср. Ин VI:44; Рим VIII:29-30).
Adam Clarke: Commentary on the Bible - 1831
13:48: As many as were ordained to eternal life believed - This text has been most pitifully misunderstood. Many suppose that it simply means that those in that assembly who were fore-ordained; or predestinated by God's decree, to eternal life, believed under the influence of that decree. Now, we should be careful to examine what a word means, before we attempt to fix its meaning. Whatever τεταγμενοι may mean, which is the word we translate ordained, it is neither προτεταγμενοι nor προορισμενοι which the apostle uses, but simply τεταγμενοι, which includes no idea of pre-ordination or pre-destination of any kind. And if it even did, it would be rather hazardous to say that all those who believed at this time were such as actually persevered unto the end, and were saved unto eternal life. But, leaving all these precarious matters, what does the word τεταγμενος mean? The verb ταττω or τασσω signifies to place, set, order, appoint, dispose; hence it has been considered here as implying the disposition or readiness of mind of several persons in the congregation, such as the religious proselytes mentioned Act 13:43, who possessed the reverse of the disposition of those Jews who spake against those things, contradicting and blaspheming, Act 13:45. Though the word in this place has been variously translated, yet, of all the meanings ever put on it, none agrees worse with its nature and known signification than that which represents it as intending those who were predestinated to eternal life: this is no meaning of the term, and should never be applied to it. Let us, without prejudice, consider the scope of the place: the Jews contradicted and blasphemed; the religious proselytes heard attentively, and received the word of life: the one party were utterly indisposed, through their own stubbornness, to receive the Gospel; the others, destitute of prejudice and prepossession, were glad to hear that, in the order of God, the Gentiles were included in the covenant of salvation through Christ Jesus; they, therefore, in this good state and order of mind, believed. Those who seek for the plain meaning of the word will find it here: those who wish to make out a sense, not from the Greek word, its use among the best Greek writers, and the obvious sense of the evangelist, but from their own creed, may continue to puzzle themselves and others; kindle their own fire, compass themselves with sparks, and walk in the light of their own fire, and of the sparks which they have kindled; and, in consequence, lie down in sorrow, having bidden adieu to the true meaning of a passage so very simple, taken in its connection, that one must wonder how it ever came to be misunderstood and misapplied. Those who wish to see more on this verse may consult Hammond, Whitby, Schoettgen, Rosenmuller, Pearce, Sir Norton Knatchbull, and Dodd.
Albert Barnes: Notes on the Bible - 1834
13:48: When the Gentiles heard this - Heard that the gospel was to be preached to them. The doctrine of the Jews had been that salvation was confined to themselves. The Gentiles rejoiced that from the mouths of Jews themselves they now heard a different doctrine.
They glorified the word of the Lord - They honored it as a message from God; they recognized and received it as the Word of God. The expression conveys the idea of praise on account of it, and of Rev_erence for the message as the Word of God.
And as many as were ordained - ὅσοι ἦσαν τεταγμένοι hosoi ē san tetagmenoi. Syriac, "Who were destined," or constituted. Vulgate, "As many as were foreordained (quotquot erant praeordinati) to eternal life believed." There has been much difference of opinion in regard to this expression. One class of commentators has supposed that it refers to the doctrine of election - to God's ordaining people to eternal life, and another class to their being disposed themselves to embrace the gospel - to those among them who did not reject and despise the gospel, but who were disposed and inclined to embrace it. The main inquiry is, what is the meaning of the word rendered "ordained"? The word is used only eight times in the New Testament: Mat 28:16, "Into a mountain where Jesus had appointed them"; that is, pRev_iously appointed - before his death; Luk 7:8, "For I also am a man set under authority"; appointed, or designated as a soldier, to be under the authority of another; Act 15:2, "They determined that Paul and Barnabas, etc., should go to Jerusalem"; Act 22:10, "It shall be told thee of all things which are appointed for thee to do"; Act 23:23, "And when they appointed him a day," etc.: Rom 13:1, "the powers that be are ordained of God; Co1 16:15, They have addicted themselves to the ministry of saints." The word τάσσω tassō, properly means "to place" - that is, to place in a certain rank or order. Its meaning is derived from arranging or disposing a body of soldiers in regular military order. In the places which have been mentioned above, the word is used to denote the following things:
(1) To command, or to designate, Mat 28:16; Act 22:10; Act 28:23.
(2) to institute, constitute, or appoint, Rom 13:1; compare Sa2 8:11; Sa1 22:7.
(3) to determine, to take counsel, to resolve, Act 15:2.
(4) to subject to the authority of another, Luk 7:8.
(5) to addict to; to devote to, Co1 16:15. The meaning may be thus expressed:
(1) The word is never used to denote an internal disposition or inclination arising from one's own self. It does not mean that they disposed themselves to embrace eternal life.
(2) it has uniformly the notion of an ordering, disposing, or arranging from without; that is, from some other source than the individual himself; as of a soldier, who is arranged or classified according to the will of the proper officer. In relation to these persons it means, therefore, that they were disposed or inclined to this from some other source than themselves.
(3) it does not properly refer to an eternal decree, or directly to the doctrine of election - though that may be inferred from it; but it refers to their being then in fact disposed to embrace eternal life. They were then inclined by an influence from without themselves, or so disposed as to embrace eternal life. That this was done by the influence of the Holy Spirit is clear from all parts of the New Testament, Tit 3:5-6; Joh 1:13. It was not a disposition or arrangement originating with themselves, but with God.
(4) this implies the doctrine of election. It was, in fact, that doctrine expressed in an act. It was nothing but God's disposing them to embrace eternal life. And that he does this according to a plan in his own mind a plan which is unchangeable as he himself is unchangeable is clear from the Scriptures. Compare Act 18:10; Rom 8:28-30; Rom 9:15-16, Rom 9:21, Rom 9:23; Eph 1:4-5, Eph 1:11. The meaning may be expressed in few words - who were then disposed, and in good earnest determined, to embrace eternal life, by the operation of the grace of God upon their hearts.
Eternal life - Salvation. See the notes on Joh 3:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:48: they: Act 13:42, Act 2:41, Act 8:8, Act 15:31; Luk 2:10-11; Rom 15:9-12
glorified: Psa 138:2; Th2 3:1
and as: Act 2:47; Joh 10:16, Joh 10:26, Joh 10:27, Joh 11:52; Rom 8:30, Rom 11:7; Eph 1:19, Eph 2:5-10; Th2 2:13, Th2 2:14
ordained: Act 15:2, Act 20:13, Act 22:10, Act 28:23; Mat 28:16; Luk 7:8; Rom 13:1; Co1 16:15 *Gr.
Geneva 1599
13:48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were (t) ordained to eternal life believed.
(t) Therefore either all were not appointed to everlasting life, or either all believed, but because all did not believe, it follows that certain ones were ordained: and therefore God did not only foreknow, but also foreordained, that neither faith nor the effects of faith should be the cause of his ordaining, or appointment, but his ordaining the cause of faith.
John Gill
13:48 And when the Gentiles heard this,.... That it was the will of God, and the command of Christ, that the Gospel should be preached to them; by whom are to be understood the Pisidians, the inhabitants of Antioch, who had never been proselytes to the Jewish religion:
they were glad; not that the Jews were likely to have the Gospel taken away from them, and be utterly deprived of it, but that it was to be preached to them:
and glorified the word of the Lord; not the Lord Jesus Christ, the essential word of the Lord, whom they might not as yet have such a distinct knowledge of; but rather God himself, for his word, particularly his word of command, Acts 13:47 as the Syriac and Ethiopic versions read; or the sense is, they spake well of the Gospel, and gave glory to God, or the Lord, who had sent it among them: Beza's most ancient copy reads, they "received the word of the Lord", which seems to be a more agreeable reading; to glorify the word of the Lord, is an unusual phrase:
and as many as were ordained unto eternal life believed; faith is not the cause, or condition of the decree of eternal life, but a means fixed in it, and is a fruit and effect of it, and what certainly follows upon it, as in these persons: some would have the words rendered, "as many as were disposed unto eternal life believed"; which is not countenanced by the ancient versions. The Arabic renders it as we do, and the Syriac thus, "as many as were put, or appointed unto eternal life"; and the Vulgate Latin version, "as many as were pre-ordained". Moreover, the phrase of being "disposed unto", or "for eternal life", is a very unusual, if not a very improper, and an inaccurate one; men are said to be disposed to an habit, or to an act, as to vice or virtue, but not to reward or punishment, as to heaven or hell; nor does it appear that these Gentiles had any good dispositions to eternal life, antecedent to their believing; for though they are said, Acts 13:42 to entreat the apostles to preach the same things to them the next sabbath, yet the words as there observed, according to their natural order, may be rendered "they", i.e. the apostles, "besought the Gentiles"; and in some copies and versions, the "Gentiles" are not mentioned at all: and as for their being "glad", and "glorifying the word of the Lord", it is not evident that this was before their believing; and if it was, such things have been found in persons, who have had no true, real, and inward dispositions to spiritual things, as in many of our Lord's hearers; besides, admitting that there are, in some, good dispositions to eternal life, previous to faith, and that desiring eternal life, and seeking after it, be accounted such, yet these may be where faith does not follow; as in the young rich ruler, that came to Christ with such an inquiry, and went away sorrowful: as many therefore as are so disposed, do not always believe, faith does not always follow such dispositions; and after all, one would have thought that the Jews themselves, who were externally religious, and were looking for the Messiah, and especially the devout and able women, were more disposed unto eternal life, than the ignorant and idolatrous Gentiles; and yet the latter believed, and the former did not: it follows then, that their faith did not arise from previous dispositions to eternal life, but was the fruit and effect of divine ordination unto it; and the word here used, in various places in this book, signifies determination and appointment, and not disposition of mind; see Acts 15:2 The phrase is the same with that used by the Jews, , "who are ordained to eternal life" (y); and , "everyone that is written to eternal life"; (z) i.e. in the book of life; and designs no other than predestination or election, which is God's act, and is an eternal one; is sovereign, irrespective, and unconditional; relates to particular persons, and is sure and certain in its effect: it is an ordination, not to an office, nor to the means of grace, but to grace and glory itself; to a life of grace which is eternal, and to a life of glory which is for ever; and which is a pure gift of God, is in the hands of Christ, and to which his righteousness gives a title: and ordination to it shows it to be a blessing of an early date; and the great love of God to the persons ordained to it; and the certainty of enjoying it.
(y) Zohar in Exod. fol. 43. 4. (z) Targum in Isa. iv. 3. Vid Abkath Rocel, p. 5.
John Wesley
13:48 As many as were ordained to eternal life - St. Luke does not say fore - ordained. He is not speaking of what was done from eternity, but of what was then done, through the preaching of the Gospel. He is describing that ordination, and that only, which was at the very time of hearing it. During this sermon those believed, says the apostle, to whom God then gave power to believe. It is as if he had said, "They believed, whose hearts the Lord opened;" as he expresses it in a clearly parallel place, speaking of the same kind of ordination, Acts 16:14, &c. It is observable, the original word is not once used in Scripture to express eternal predestination of any kind. The sum is, all those and those only, who were now ordained, now believed. Not that God rejected the rest: it was his will that they also should have been saved: but they thrust salvation from them. Nor were they who then believed constrained to believe. But grace was then first copiously offered them. And they did not thrust it away, so that a great multitude even of Gentiles were converted. In a word, the expression properly implies, a present operation of Divine grace working faith in the hearers.
Robert Jamieson, A. R. Fausset and David Brown
13:48 when the Gentiles heard this, they were glad--to perceive that their accession to Christ was a matter of divine arrangement as well as apostolic effort.
and glorified the word of the Lord--by a cordial reception of it.
and as many as were ordained to eternal life believed--a very remarkable statement, which cannot, without force, be interpreted of anything lower than this, that a divine ordination to eternal life is the cause, not the effect, of any man's believing.
13:4913:49: Եւ շրջէ՛ր բանն ընդ ամենայն գաւառն[2452]։ [2452] Ոմանք յաւելուն. Բանն Աստուծոյ ընդ ամենայն։
49. Եւ Աստծու խօսքը ամբողջ գաւառում տարածւում էր:
49 Տէրոջը խօսքը բոլոր գաւառը կը տարածուէր։
Եւ շրջէր բանն Աստուծոյ ընդ ամենայն գաւառն:

13:49: Եւ շրջէ՛ր բանն ընդ ամենայն գաւառն[2452]։
[2452] Ոմանք յաւելուն. Բանն Աստուծոյ ընդ ամենայն։
49. Եւ Աստծու խօսքը ամբողջ գաւառում տարածւում էր:
49 Տէրոջը խօսքը բոլոր գաւառը կը տարածուէր։
zohrab-1805▾ eastern-1994▾ western am▾
13:4949: И слово Господне распространялось по всей стране.
13:49  διεφέρετο δὲ ὁ λόγος τοῦ κυρίου δι᾽ ὅλης τῆς χώρας.
13:49. διεφέρετο (it-was-being-beared-through) δὲ (moreover) ὁ (the-one) λόγος (a-forthee) τοῦ (of-the-one) κυρίου (of-Authority-belonged) δι' (through) ὅλης (of-whole) τῆς (of-the-one) χώρας. (of-a-space)
13:49. disseminabatur autem verbum Domini per universam regionemAnd the word of the Lord was published throughout the whole country.
49. And the word of the Lord was spread abroad throughout all the region.
13:49. Now the word of the Lord was disseminated throughout the entire region.
13:49. And the word of the Lord was published throughout all the region.
And the word of the Lord was published throughout all the region:

49: И слово Господне распространялось по всей стране.
13:49  διεφέρετο δὲ ὁ λόγος τοῦ κυρίου δι᾽ ὅλης τῆς χώρας.
13:49. disseminabatur autem verbum Domini per universam regionem
And the word of the Lord was published throughout the whole country.
13:49. Now the word of the Lord was disseminated throughout the entire region.
13:49. And the word of the Lord was published throughout all the region.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
49: "Слово Господне...", т. е. проповедь евангельская.
Adam Clarke: Commentary on the Bible - 1831
13:49: The word of the Lord was published, etc. - Those who had come from different parts, and were converted, carried the glad tidings to their respective neighbourhoods; and thus the doctrine was published throughout all the region of Pisidia, where they then were. See on Act 13:44 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:49: was: Act 6:7, Act 9:42, Act 12:24, Act 19:10, Act 19:26; Phi 1:13, Phi 1:14
John Gill
13:49 And the word of the Lord was published throughout all the region. That is, of Pisidia, in which Antioch was; not by the Apostles Paul and Barnabas, who seem to go directly to Iconium, after they were expelled the city and suburbs of Antioch; but by some of those who were converted under their ministry, and had gifts bestowed on them, qualifying them to preach the Gospel to others, which they did with success. There were no doubt several churches planted in this country, and particularly there was one at Antioch, of which these new converts were the beginning, and which continued: in the "fourth" century, this church was a patriarchate, for it is said, under Valentinian and Theodosius, Optimus obtained the patriarchate of Antioch in Pisidia; in the "fifth" century, it was the metropolitan of Pisidia; in this age, mention is made of several bishops of this place; Candidianus, bishop of Antioch in Pisidia, was present at two synods, one at Constantinople against Eutyches, and another at Ephesus; Dionysius, bishop of the same place, assisted in the synod at Chalcedon, and Pergamius at that which was at Constantinople, under the Emperor Theodosius, and at another at Chalcedon, under the Emperor Marcianus: there were also in this century, bishops of other churches in Pisidia; as Severus, bishop of Sozopolis in Pisidia, who was present in the council at Ephesus, against Nestorius; and Olympius, bishop of Mount Hem in Pisidia, who was at the Chalcedon council; and Paulinus bishop of Apamea, Eortius bishop of Nicopolis, and Alexander bishop of Seleucia, and Longinus bishop of Talbondana, all in Pisidia: in the "sixth" century, there were churches in Pisidia embracing the truth of Christ; Bacchus was bishop of Antioch, and John of another place, who both were in the fifth synod at Constantinople: in the "seventh" century, we read of the church at Antioch, as the metropolitan of Pisidia, and of a bishop of it in the sixth council at Constantinople: in the eighth "century", Gregory, bishop of this place, condemned in a synod the worship of images, but afterwards recanted; and in the same century, this city was taken by the Turks, and spoiled (a); and after this, we read no more of its church state.
(a) Magdeburg. Hist. Eccles. cent. 4. c. 2. p. 3. cent. 5. c. 7. p. 418. & c. 10. p. 588. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. cent. 8. c. 10. p. 366. & c. 16. p. 515.
Robert Jamieson, A. R. Fausset and David Brown
13:49 And the word of the Lord was published throughout all the region--implying some stay in Antioch and missionary activity in its vicinity.
13:5013:50: Բայց Հրեայքն գրգռեցի՛ն զպաշտօնեայ կանայս զգաստս, եւ գլխաւորս քաղաքին՝ եւ յարուցեալ հալածա՛նս ՚ի վերայ Պաւղոսի եւ Բառնաբայ, հանին զնոսա ՚ի սահմանացն իւրեանց[2453]։ [2453] Ոմանք. Եւ զգլխաւոր... եւ հանին զնոսա ՚ի։
50. Բայց հրեաները աստուածապաշտ եւ երեւելի կանանց ու քաղաքի գլխաւորներին գրգռեցին եւ, Պօղոսի ու Բառնաբասի դէմ հալածանք յարուցելով, իրենց սահմաններից նրանց դուրս հանեցին:
50 Բայց Հրեաները գրգռեցին բարեպաշտ եւ պատուաւոր կիները ու քաղաքին մեծերը եւ Պօղոսին ու Բառնաբասին դէմ հալածանք հանելով՝ զանոնք իրենց սահմաններէն դուրս ըրին։
Բայց Հրեայքն գրգռեցին զպաշտօնեայ կանայս զգաստս, եւ զգլխաւորս քաղաքին, եւ յարուցեալ հալածանս ի վերայ Պաւղոսի եւ Բառնաբայ` հանին զնոսա ի սահմանացն իւրեանց:

13:50: Բայց Հրեայքն գրգռեցի՛ն զպաշտօնեայ կանայս զգաստս, եւ գլխաւորս քաղաքին՝ եւ յարուցեալ հալածա՛նս ՚ի վերայ Պաւղոսի եւ Բառնաբայ, հանին զնոսա ՚ի սահմանացն իւրեանց[2453]։
[2453] Ոմանք. Եւ զգլխաւոր... եւ հանին զնոսա ՚ի։
50. Բայց հրեաները աստուածապաշտ եւ երեւելի կանանց ու քաղաքի գլխաւորներին գրգռեցին եւ, Պօղոսի ու Բառնաբասի դէմ հալածանք յարուցելով, իրենց սահմաններից նրանց դուրս հանեցին:
50 Բայց Հրեաները գրգռեցին բարեպաշտ եւ պատուաւոր կիները ու քաղաքին մեծերը եւ Պօղոսին ու Բառնաբասին դէմ հալածանք հանելով՝ զանոնք իրենց սահմաններէն դուրս ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
13:5050: Но Иудеи, подстрекнув набожных и почетных женщин и первых в городе [людей], воздвигли гонение на Павла и Варнаву и изгнали их из своих пределов.
13:50  οἱ δὲ ἰουδαῖοι παρώτρυναν τὰς σεβομένας γυναῖκας τὰς εὐσχήμονας καὶ τοὺς πρώτους τῆς πόλεως καὶ ἐπήγειραν διωγμὸν ἐπὶ τὸν παῦλον καὶ βαρναβᾶν, καὶ ἐξέβαλον αὐτοὺς ἀπὸ τῶν ὁρίων αὐτῶν.
13:50. οἱ (The-ones) δὲ (moreover) Ἰουδαῖοι ( Iouda-belonged ) παρώτρυναν (they-urged-beside) τὰς (to-the-ones) σεβομένας ( to-revering ) γυναῖκας (to-women) τὰς (to-the-ones) εὐσχήμονας ( to-goodly-holdened-of ) καὶ (and) τοὺς (to-the-ones) πρώτους ( to-most-before ) τῆς (of-the-one) πόλεως (of-a-city) καὶ (and) ἐπήγειραν (they-roused-upon) διωγμὸν (to-a-pursing-of) ἐπὶ (upon) τὸν (to-the-one) Παῦλον (to-a-Paulos) καὶ (and) Βαρνάβαν, (to-a-Barnabas,"καὶ (and) ἐξέβαλον (they-had-casted-out) αὐτοὺς (to-them) ἀπὸ (off) τῶν (of-the-ones) ὁρίων (of-boundlets) αὐτῶν. (of-them)
13:50. Iudaei autem concitaverunt religiosas mulieres et honestas et primos civitatis et excitaverunt persecutionem in Paulum et Barnaban et eiecerunt eos de finibus suisBut the Jews stirred up religious and honourable women and the chief men of the city: and raised persecution against Paul and Barnabas: and cast them out of their coasts.
50. But the Jews urged on the devout women of honourable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and cast them out of their borders.
13:50. But the Jews incited some devout and honest women, and the leaders of the city. And they stirred up a persecution against Paul and Barnabas. And they drove them away from their parts.
13:50. But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.
But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts:

50: Но Иудеи, подстрекнув набожных и почетных женщин и первых в городе [людей], воздвигли гонение на Павла и Варнаву и изгнали их из своих пределов.
13:50  οἱ δὲ ἰουδαῖοι παρώτρυναν τὰς σεβομένας γυναῖκας τὰς εὐσχήμονας καὶ τοὺς πρώτους τῆς πόλεως καὶ ἐπήγειραν διωγμὸν ἐπὶ τὸν παῦλον καὶ βαρναβᾶν, καὶ ἐξέβαλον αὐτοὺς ἀπὸ τῶν ὁρίων αὐτῶν.
13:50. Iudaei autem concitaverunt religiosas mulieres et honestas et primos civitatis et excitaverunt persecutionem in Paulum et Barnaban et eiecerunt eos de finibus suis
But the Jews stirred up religious and honourable women and the chief men of the city: and raised persecution against Paul and Barnabas: and cast them out of their coasts.
13:50. But the Jews incited some devout and honest women, and the leaders of the city. And they stirred up a persecution against Paul and Barnabas. And they drove them away from their parts.
13:50. But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:50: Devout and honorable women - It is likely that these were heathen matrons, who had become proselytes to the Jewish religion; and, as they were persons of affluence and respectability, they had considerable influence with the civil magistracy of the place, and probably their husbands were of this order; and it is likely that they used that influence, at the instigation of the Jews, to get the apostles expelled from the place.
Albert Barnes: Notes on the Bible - 1834
13:50: But the Jews stirred up - Excited opposition.
Honourable women - See the notes on Mar 15:43. Women of influence, and connected with families of rank. Perhaps they were proselytes, and were connected with the magistrates of the city.
And raised persecution - Probably on the ground that they produced disorder. The aid of "chief men" has often been called into oppose Rev_ivals of religion, and to put a period, if possible, to the spread of the gospel.
Out of their coasts - Out of the regions of their country; out of their province.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:50: the Jews: Act 13:45, Act 6:12, Act 14:2, Act 14:19, Act 17:13, Act 21:27; Kg1 21:25
devout: Act 13:43, Act 2:5; Rom 10:2
honourable: Co1 1:26-29; Jam 2:5, Jam 2:6
and raised: Act 8:1; Mat 10:23; Ti2 3:11
and expelled: Act 16:37-39; Isa 66:5; Amo 7:12; Mar 5:17
Geneva 1599
13:50 (20) But the Jews stirred up the (u) devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts.
(20) Such is the craft and subtlety of the enemies of the Gospel, that they abuse the simplicity of some who are not altogether evil men, in order to execute their cruelty.
(u) Those who embraced the Law of Moses.
John Gill
13:50 But the Jews stirred up the devout and honourable women,.... These seem not to be Jewish women; could they be thought to be such, they might easily be concluded to be of the sect of the Pharisees, which was the strictest and most devout sect among the Jews; for there were women Pharisees, as well as men; so we read of , "a woman Pharisee" (b); but these were Gentile women, proselyted to the Jewish religion, and were in their way very religious and devout, and were also "honourable": the word used signifies, not only that they were of a comely form, of a decent habit, and of good manners, as it is by some interpreted; but that they were persons of figure and distinction, of good families; the Syriac version renders it "rich", whose husbands were the principal men of the city; wherefore the Jews applied to these women, and stirred up them to work upon their husbands, who seem to be those next mentioned:
and the chief men of the city; the magistrates and officers in it:
and raised persecution against Paul and Barnabas; raised the mob, and set them upon them:
and expelled them out of their coasts; drove them out of their city and suburbs.
(b) Misn. Sota, c. 3. sect. 4.
Robert Jamieson, A. R. Fausset and David Brown
13:50 the devout and honourable women--female proselytes of distinction, jaundiced against the new preachers by those Jewish ecclesiastics to whom they had learned to look up. The potent influence of the female character both for and against the truth is seen in every age of the Church's history.
expelled them--an easier thing than to refute them.
13:5113:51: Եւ նոցա թօթափեալ զփոշի ոտից ՚ի վերայ նոցա, եկի՛ն յԻկոնիոն[2454]։ [2454] Ոսկան. Զփոշին յոտից ՚ի վերայ։
51. Իսկ նրանք, իրենց ոտքերի փոշին նրանց վրայ թափ տալով, եկան Իկոնիոն:
51 Անոնք ալ իրենց ոտքերուն փոշին անոնց դէմ թօթուելով՝ Իկոնիոն գացին։
Եւ նոցա թօթափեալ զփոշի ոտից ի վերայ նոցա, եկին յԻկոնիոն:

13:51: Եւ նոցա թօթափեալ զփոշի ոտից ՚ի վերայ նոցա, եկի՛ն յԻկոնիոն[2454]։
[2454] Ոսկան. Զփոշին յոտից ՚ի վերայ։
51. Իսկ նրանք, իրենց ոտքերի փոշին նրանց վրայ թափ տալով, եկան Իկոնիոն:
51 Անոնք ալ իրենց ոտքերուն փոշին անոնց դէմ թօթուելով՝ Իկոնիոն գացին։
zohrab-1805▾ eastern-1994▾ western am▾
13:5151: Они же, отрясши на них прах от ног своих, пошли в Иконию.
13:51  οἱ δὲ ἐκτιναξάμενοι τὸν κονιορτὸν τῶν ποδῶν ἐπ᾽ αὐτοὺς ἦλθον εἰς ἰκόνιον,
13:51. οἱ (The-ones) δὲ (moreover) ἐκτιναξάμενοι ( having-quivered-out ) τὸν (to-the-one) κονιορτὸν (to-a-flailable-dust) τῶν (of-the-ones) ποδῶν (of-feet) ἐπ' (upon) αὐτοὺς (to-them,"ἦλθον (they-had-came) εἰς (into) Ἰκόνιον, (to-an-Ikonion,"
13:51. at illi excusso pulvere pedum in eos venerunt IconiumBut they, shaking off the dust of their feet against them, came to Iconium.
51. But they shook off the dust of their feet against them, and came unto Iconium.
13:51. But they, shaking the dust from their feet against them, went on to Iconium.
13:51. But they shook off the dust of their feet against them, and came unto Iconium.
But they shook off the dust of their feet against them, and came unto Iconium:

51: Они же, отрясши на них прах от ног своих, пошли в Иконию.
13:51  οἱ δὲ ἐκτιναξάμενοι τὸν κονιορτὸν τῶν ποδῶν ἐπ᾽ αὐτοὺς ἦλθον εἰς ἰκόνιον,
13:51. at illi excusso pulvere pedum in eos venerunt Iconium
But they, shaking off the dust of their feet against them, came to Iconium.
13:51. But they, shaking the dust from their feet against them, went on to Iconium.
13:51. But they shook off the dust of their feet against them, and came unto Iconium.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
51: "Оттрясши на них прах от ног своих..." (Мф X:14), в знак прекращения всякого общения.

"Пошли в Иконию..." - на юго-восток от Антиохии Писидийской, плотно населенный тогда город, причислявшийся то к Писидии, то к Ликаонии, то к Фригии.
Adam Clarke: Commentary on the Bible - 1831
13:51: They shook off the dust of their feet against them - This was a very significant rite; by it, they in effect said: Ye are worse than the heathen: even your very land is accursed for your opposition to God, and we dare not permit even its dust to cleave to the soles of our feet; and we shake it off, in departing from your country, according to our Lord's command, (Mat 10:14), for a testimony against you, that we offered you salvation, but ye rejected it and persecuted us. The Jews, when travelling in heathen countries, took care, when they came to the borders of their own, to shake off the dust of their feet, lest any of the unhallowed ground should defile the sacred land of Israel.
Came unto Iconium - According to Strabo, Iconium was a small fortified town, the capital of Lycaonia, at present called Cogni. "Lycaonia was a province at the back of Pamphylia, higher up in Asia Minor, and to the northeast of Pamphylia." Pearce.
Albert Barnes: Notes on the Bible - 1834
13:51: But they shook off the dust ... - See the notes on Mat 10:14.
And came unto Iconium - This was the capital of Lycaonia. It is now called Konieh, and is the capital of Caramania. "Konieh extends to the east and south over the plain far beyond the walls, which are about two miles in circumference ... Mountains covered with snow rise on every side, excepting toward the east, where a plain, as flat as the desert of Arabia, extends far beyond the reach of the eye" (Capt. Kinnear). "Little, if anything, remains of Greek or Roman Iconium, if we except the ancient inscriptions and the fragments of sculptures which are built into the Turkish walls." "The city wall is said to have been erected by the Seljukian sultans: it seems to have been built from the ruins of more ancient buildings, as broken columns, capitals, pedestals, bas-reliefs, and other pieces of sculpture contribute toward its construction. It has 80 gates, of a square form, each known by a separate name, and, as well as most of the towers, embellished with Arabic inscriptions ... I observed a few Greek characters on the walls, but they were in so elevated a situation that I could not decipher them" (Capt. Kinneir). See Colonel Leake's description; and also the work of Col. Chesney (1850) on the Euphrates Expedition, vol. i, p. 348, 349.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:51: they: Act 18:6; Mat 10:14; Mar 6:11; Luk 9:5
Iconium: Act 14:1, Act 14:19, Act 14:21, Act 16:2
Geneva 1599
13:51 (21) But they shook off the dust of their feet against them, and came unto Iconium.
(21) The wickedness of the world cannot prevent God from gathering his Church together, and to foster and cherish it, when it is gathered together.
John Gill
13:51 But they shook off the dust of their feet against them,.... As Christ directed his apostles to do; See Gill on Mt 10:14.
And came unto Iconium, a city in Lycaonia; here it is placed both by Ptolomy (c) and Strabo (d); Pliny says (e), that
"there was a tetrarchy granted out of Lycaonia, on that part which borders on Galatia, consisting of fourteen cities, the most celebrated city being Iconium.''
Tit was called by the Syrians , "Ik-ona", which signifies "the bosom of sheep"; the country round about it being famous for feeding great numbers of sheep; and here afterwards was a church of Christ, a bosom for his sheep; it is now in the hands of the Turks, and is called "Conia", or "Cogne".
(c) Geograph. l. 5. c. 6. (d) Ib. l. 12. (e) Nat. Hist. l. 5. c. 27.
Robert Jamieson, A. R. Fausset and David Brown
13:51 shook off the dust of their feet against them--as directed (Mt 10:14).
came unto Iconium--a populous city about forty-five miles southeast from Pisidian Antioch: at the foot of Mount Taurus; on the borders of Lycaonia, Phrygia, and Pisidia; and in later times largely contributing to the consolidation of the Turkish empire.
13:5213:52: Եւ աշակերտքն լնուին խնդութեամբ՝ եւ Հոգւով Սրբով[2455]։[2455] Ոմանք. Եւ աշակերտեալքն լնուին։
52. Եւ աշակերտները լցուեցին ուրախութեամբ եւ Սուրբ Հոգով:
52 Աշակերտները ուրախութեամբ եւ Սուրբ Հոգիով կը լեցուէին։
Եւ աշակերտքն լնուին խնդութեամբ եւ Հոգւով Սրբով:

13:52: Եւ աշակերտքն լնուին խնդութեամբ՝ եւ Հոգւով Սրբով[2455]։
[2455] Ոմանք. Եւ աշակերտեալքն լնուին։
52. Եւ աշակերտները լցուեցին ուրախութեամբ եւ Սուրբ Հոգով:
52 Աշակերտները ուրախութեամբ եւ Սուրբ Հոգիով կը լեցուէին։
zohrab-1805▾ eastern-1994▾ western am▾
13:5252: А ученики исполнялись радости и Духа Святаго.
13:52  οἵ τε μαθηταὶ ἐπληροῦντο χαρᾶς καὶ πνεύματος ἁγίου.
13:52. οἵ ( which ) τε (also) μαθηταὶ (learners) ἐπληροῦντο (they-were-being-en-filled) χαρᾶς (of-a-joy) καὶ (and) πνεύματος (of-a-currenting-to) ἁγίου. (of-hallow-belonged)
13:52. discipuli quoque replebantur gaudio et Spiritu SanctoAnd the disciples were filled with joy and with the Holy Ghost.
52. And the disciples were filled with joy and with the Holy Ghost.
13:52. The disciples were likewise filled with gladness and with the Holy Spirit.
13:52. And the disciples were filled with joy, and with the Holy Ghost.
And the disciples were filled with joy, and with the Holy Ghost:

52: А ученики исполнялись радости и Духа Святаго.
13:52  οἵ τε μαθηταὶ ἐπληροῦντο χαρᾶς καὶ πνεύματος ἁγίου.
13:52. discipuli quoque replebantur gaudio et Spiritu Sancto
And the disciples were filled with joy and with the Holy Ghost.
13:52. The disciples were likewise filled with gladness and with the Holy Spirit.
13:52. And the disciples were filled with joy, and with the Holy Ghost.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
52: "Ученики же, - т. е. христиане писидийские, - исполнялись радости..." вместо того, чтобы упасть духом от гонений на апостолов.

Такова сила Евангелия! - восклицает Феофилакт (ср. Злат. ). - Учителей гнали, а ученики радовались... Страдание учителя не отнимает дерзновения у ученика, но делает его более бодрым..."
Adam Clarke: Commentary on the Bible - 1831
13:52: The disciples were filled with joy and with the Holy Ghost - Though in the world they had tribulation, yet in Christ they had peace; and, while engaged in their Master's work, they always had their Master's wages. The happiness of a genuine Christian lies far beyond the reach of earthly disturbances, and is not affected by the changes and chances to which mortal things are exposed. The martyrs were more happy in the flames than their persecutors could be on their beds of down.
St. Paul's sermon at Antioch has been thus analyzed.
1. His prologue, Act 13:16, addressed to those who fear God.
2. His narrative of God's goodness to Israel:
1. In their deliverance from Egypt.
2. In their support in the wilderness.
3. In his giving them the land of Canaan.
4. In the judges and kings which he had given for their governors,22.
3. His proposition, that Jesus was the Christ, the Savior of the world, Act 13:23.
4. The illustration of this proposition, proving its truth:
1. From Christ's stock and family, Act 13:23.
2. From the testimony of his forerunner, Act 13:24.
3. From the resurrection of Christ, Act 13:30; which was corroborated with the testimony of many Galileans, Act 13:31, and of the prophets, David, Act 13:33, Act 13:35, and Isaiah, Act 13:34.
5. He anticipates objections, relative to the unjust condemnation, death and burial of Christ, Act 13:27-29.
6. His epilogue, in which he excites his audience to embrace the Gospel on two considerations:
1. The benefits which they receive who embrace the Gospel, Act 13:38, Act 13:39.
2. The danger to which they were exposed who should despise and reject it, Act 13:40, Act 13:41.
Albert Barnes: Notes on the Bible - 1834
13:52: And the disciples - The disciples in Antioch.
Were filled with joy - This happened even in the midst of persecution, and is one of the many evidences that the gospel is able to fill the soul with joy even in the severest trials.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:52: were: Act 2:46, Act 5:41; Mat 5:12; Luk 6:22, Luk 6:23; Joh 16:22, Joh 16:23; Rom 5:3, Rom 14:17, Rom 15:13; Co2 8:2; Th1 1:6; Jam 1:2; Pe1 1:6-8, Pe1 4:13
with the: Act 2:4, Act 4:31; Gal 5:22; Eph 5:18-20
John Gill
13:52 And the disciples were filled with joy,.... Meaning either the "apostles", as the Ethiopic version renders it, Paul and Barnabas; who rejoiced, both at the success they had met with, and because they were counted worthy to suffer reproach and persecution for the sake of Christ and his Gospel: or rather the disciples at Antioch, and other parts of Pisidia, the new converts; who were filled with joy at the Gospel being preached unto them, and at the constancy and courage of the apostles in suffering for it:
and with the Holy Ghost; which, with the former, designs the same thing as spiritual joy, or joy in the Holy Ghost; or else the gifts and graces of the Spirit, which they had both for their own comfort, and the advantage of others.
Robert Jamieson, A. R. Fausset and David Brown
13:52 the disciples--who, though not themselves expelled, had to endure sufferings for the Gospel, as we learn from Acts 14:22.
were filled with joy and with the Holy Ghost--who not only raised them above shame and fear, as professed disciples of the Lord Jesus, but filled them with holy and elevated emotions.