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Matthew Henry: Concise Commentary on the Whole Bible - 1706
We have, in this chapter, a further account of the progress of the gospel, by the ministry of Paul and Barnabas among the Gentiles; it goes on conquering and to conquer, yet meeting with opposition, as before, among the unbelieving Jews. Here is, I. Their successful preaching of the gospel for some time at Iconium, and their being driven thence by the violence of their persecutors, both Jews and Gentiles, and forced into the neighbouring countries, ver. 1-7. II. Their healing a lame man at Lystra, and the profound veneration which the people conceived of them thereupon, which they had much ado to keep from running into an extreme, ver. 8-18. III. The outrage of the people against Paul, at the instigation of the Jews, the effect of which was that they stoned him, as they thought, to death; but he was wonderfully restored to life, ver. 19, 20. IV. The visit which Paul and Barnabas made to the churches which they had planted, to confirm them, and put them into order, ver. 21-23. V. They return to Antioch, whence they were sent forth; the good they did by the way, and the report they made to the church of Antioch of their expedition, and, if I may so say, of the campaign they had made, ver. 24-28.
Adam Clarke: Commentary on the Bible - 1831
Paul and Barnabas, having preached at Iconium with great success, are persecuted, and obliged to flee to Lystra and Derbe, Act 14:1-6. Here they preach, and heal a cripple; on which, the people, supposing them to be gods, are about to offer them sacrifices, and are with difficulty prevented by these apostles, Act 14:7-18. Certain Jews from Antioch and Iconium, coming thither, induce the people to stone Paul; who, being dragged out of the city as dead, while the disciples stand around him, rises up suddenly, and returns to the city, and the next day departs to Derbe, Act 14:19, Act 14:20. Having preached here, he and Barnabas return to Lystra, Iconium, and Antioch, confirming the disciples, and ordaining elders in every Church, Act 14:21-23. They pass through Pisidia and Pamphylia, Act 14:24. Through Perga and Attalia, Act 14:25; and sail to Antioch in Syria, Act 14:26. When, having called the disciples together, they inform them of the door of faith opened to the Gentiles, and there abode a long time with the Church, Act 14:27, Act 14:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 14:1, Paul and Barnabas are persecuted from Iconium; Act 14:8, At Lystra Paul heals a cripple, whereupon they are reputed as gods; Act 14:19, Paul is stoned; Act 14:21, They pass through divers churches, confirming the disciples in faith and patience; Act 14:26, Returning to Antioch, they report what God had done with them.
14:114:1: Եւ եղեւ յԻկոնիոն ՚ի միասին մտանե՛լ նոցա ՚ի ժողովուրդ Հրէիցն, եւ խօսել նոյնպէս. մինչեւ հաւանե՛լ Հրէից եւ Յունաց բազմաց յոյժ[2456]։ [2456] Այլք. Մինչեւ հաւատալ Հրէից։ Օրինակ մի. Հրէից եւ հեթանոսաց բազմաց։
1. Իկոնիոնում Պօղոսն ու Բառնաբասը միասին էին մտնում հրեաների ժողովարանը եւ նոյն ձեւով խօսում, այնպէս որ թէ՛ հրեաների եւ թէ՛ հեթանոսների մի մեծ բազմութիւն հաւատաց:
14 Պօղոս եւ Բառնաբաս մէկտեղ Իկոնիոնի մէջ Հրեաներուն ժողովարանը մտան եւ այնպէս խօսեցան, որ խիստ շատ Հրեաներ եւ Յոյներ հաւատացին։
Եւ եղեւ յԻկոնիոն ի միասին մտանել նոցա ի ժողովուրդ Հրէիցն եւ խօսել նոյնպէս, մինչեւ հաւատալ Հրէից եւ Յունաց բազմաց յոյժ:

14:1: Եւ եղեւ յԻկոնիոն ՚ի միասին մտանե՛լ նոցա ՚ի ժողովուրդ Հրէիցն, եւ խօսել նոյնպէս. մինչեւ հաւանե՛լ Հրէից եւ Յունաց բազմաց յոյժ[2456]։
[2456] Այլք. Մինչեւ հաւատալ Հրէից։ Օրինակ մի. Հրէից եւ հեթանոսաց բազմաց։
1. Իկոնիոնում Պօղոսն ու Բառնաբասը միասին էին մտնում հրեաների ժողովարանը եւ նոյն ձեւով խօսում, այնպէս որ թէ՛ հրեաների եւ թէ՛ հեթանոսների մի մեծ բազմութիւն հաւատաց:
14 Պօղոս եւ Բառնաբաս մէկտեղ Իկոնիոնի մէջ Հրեաներուն ժողովարանը մտան եւ այնպէս խօսեցան, որ խիստ շատ Հրեաներ եւ Յոյներ հաւատացին։
zohrab-1805▾ eastern-1994▾ western am▾
14:11: В Иконии они вошли вместе в Иудейскую синагогу и говорили так, что уверовало великое множество Иудеев и Еллинов.
14:1  ἐγένετο δὲ ἐν ἰκονίῳ κατὰ τὸ αὐτὸ εἰσελθεῖν αὐτοὺς εἰς τὴν συναγωγὴν τῶν ἰουδαίων καὶ λαλῆσαι οὕτως ὥστε πιστεῦσαι ἰουδαίων τε καὶ ἑλλήνων πολὺ πλῆθος.
14:1. Ἐγένετο ( It-had-became ) δὲ (moreover) ἐν (in) Ἰκονίῳ (unto-an-Ikonion) κατὰ (down) τὸ (to-the-one) αὐτὸ (to-it) εἰσελθεῖν (to-have-had-came-into) αὐτοὺς (to-them) εἰς (into) τὴν (to-the-one) συναγωγὴν (to-a-leading-together) τῶν (of-the-ones) Ἰουδαίων ( of-Iouda-belonged ) καὶ (and) λαλῆσαι (to-have-spoken-unto) οὕτως (unto-the-one-this) ὥστε (as-also) πιστεῦσαι (to-have-trusted-of) Ἰουδαίων ( of-Iouda-belonged ) τε (also) καὶ (and) Ἑλλήνων (of-Hellians) πολὺ (to-much) πλῆθος. (to-a-repletion)
14:1. factum est autem Iconii ut simul introirent synagogam Iudaeorum et loquerentur ita ut crederet Iudaeorum et Graecorum copiosa multitudoAnd it came to pass in Iconium that they entered together into the synagogue of the Jews and so spoke that a very great multitude both of the Jews and of the Greeks did believe.
1. And it came to pass in Iconium, that they entered together into the synagogue of the Jews, and so spake, that a great multitude both of Jews and of Greeks believed.
14:1. Now it happened in Iconium that they entered together into the synagogue of the Jews, and they spoke in such a way that a copious multitude of both Jews and Greeks believed.
14:1. And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.
And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed:

1: В Иконии они вошли вместе в Иудейскую синагогу и говорили так, что уверовало великое множество Иудеев и Еллинов.
14:1  ἐγένετο δὲ ἐν ἰκονίῳ κατὰ τὸ αὐτὸ εἰσελθεῖν αὐτοὺς εἰς τὴν συναγωγὴν τῶν ἰουδαίων καὶ λαλῆσαι οὕτως ὥστε πιστεῦσαι ἰουδαίων τε καὶ ἑλλήνων πολὺ πλῆθος.
14:1. factum est autem Iconii ut simul introirent synagogam Iudaeorum et loquerentur ita ut crederet Iudaeorum et Graecorum copiosa multitudo
And it came to pass in Iconium that they entered together into the synagogue of the Jews and so spoke that a very great multitude both of the Jews and of the Greeks did believe.
14:1. Now it happened in Iconium that they entered together into the synagogue of the Jews, and they spoke in such a way that a copious multitude of both Jews and Greeks believed.
14:1. And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Под уверовавшими Еллинами, несомненно, разумеются прозелиты - обращенные в иудейство язычники, в противоположность упоминаемым далее язычникам (ст. 2), соединившимся заодно с неверующими иудеями против апостолов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul at Iconium.
1 And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed. 2 But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren. 3 Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. 4 But the multitude of the city was divided: and part held with the Jews, and part with the apostles. 5 And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, 6 They were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about: 7 And there they preached the gospel.

In these verses we have,

I. The preaching of the gospel in Iconium, whither the apostles were forced to retire from Antioch. As the blood of the martyrs has been the seed of the church, so the banishment of the confessors has helped to scatter that seed. Observe, 1. How they made the first offer of the gospel to the Jews in their synagogues; thither they went, not only as to a place of meeting, but as to a place of meeting with them, to whom, wherever they came, they were to apply themselves in the first place. Though the Jews at Antioch had used them barbarously, yet they did not therefore decline preaching the gospel to the Jews at Iconium, who perhaps might be better disposed. Let not those of any denomination be condemned in the gross, nor some suffer for others' faults; but let us do good to those who have done evil to us. Though the blood-thirsty hate the upright, yet the just seek their soul (Prov. xxix. 10), seek the salvation of it. 2. How the apostles concurred herein. Notice is taken of this, that they went both together into the synagogue, to testify their unanimity and mutual affection, that people might say, See how they love one another, and might think the better of Christianity, and that they might strengthen one another's hands and confirm one another's testimony, and out of the mouth of two witnesses every word might be established. They did not go one one day and another another, nor one go at the beginning and the other some time after; but they went in both together.

II. The success of their preaching there: They so spoke that a great multitude, some hundreds perhaps, if not thousands, both of the Jews and also of the Greeks, that is the Gentiles, believed. Observe here, 1. That the gospel was now preached to Jews and Gentiles together, and those of each denomination that believed came together into the church. In the close of the foregoing chapter it was preached first to the Jews, and some of them believed, and then to the Gentiles, and some of them believed; but here they are put together, being put upon the same level. The Jews have not so lost their preference as to be thrown behind, only the Gentiles are brought to stand upon even terms with them; both are reconciled to God in one body (Ephes. ii. 16), and both together admitted into the church without distinction. 2. There seems to have been something remarkable in the manner of the apostles' preaching here, which contributed to their success: They so spoke that a great multitude believed--so plainly, so convincingly, with such an evidence and demonstration of the Spirit, and with such power; they so spoke, so warmly, so affectionately, and with such a manifest concern for the souls of men, that one might perceive they were not only convinced, but filled, with the things they spoke of, and that what they spoke came from the heart and therefore was likely to reach to the heart; they so spoke, so earnestly and so seriously, so boldly and courageously, that those who heard them could not but say that God was with them of a truth. Yet the success was not to be attributed to the manner of their preaching, but to the Spirit of God, who made use of that means.

III. The opposition that their preaching met with there, and the trouble that was created them; lest they should be puffed up with the multitude of their converts, there was given them this thorn in the flesh. 1. Unbelieving Jews were the first spring of their trouble here, as elsewhere (v. 2): they stirred up the Gentiles. The influence which the gospel had upon many of the Gentiles, and their embracing it, as it provoked some of the Jews to a holy jealousy and stirred them up to receive the gospel too (Rom. xi. 14), so it provoked others of them to a wicked jealousy, and exasperated them against the gospel. Thus as good instructions, so good examples, which to some are a savour of life unto life, to others are a savour of death unto death. See 2 Cor. ii. 15, 16. 2. Disaffected Gentiles, irritated by the unbelieving Jews, were likely to be the instruments of their trouble. The Jews, by false suggestions, which they were continually buzzing in the ears of the Gentiles, made their minds evil affected against the brethren, whom of themselves they were inclined to think favourably of. They not only took occasion in all companies, as it came in their way, but made it their business to go purposely to such as they had any acquaintance with, and said all that their wit or malice could invent to beget in them not only a mean but an ill opinion of Christianity, telling them how destructive it would certainly be to their pagan theology and worship; and, for their parts, they would rather be Gentiles than Christians. Thus they soured and embittered their spirits against both the converters and the converted. The old serpent did, by their poisonous tongues, infuse his venom against the seed of the woman into the minds of these Gentiles, and this was a root of bitterness in them, bearing gall and wormwood. It is no wonder if those who are ill affected towards good people wish ill to them, speak ill of them, and contrive ill against them; it is all owing to ill will. Ekakosan, they molested and vexed the minds of the Gentiles (so some of the critics take it); they were continually teasing them with their impertinent solicitations. The tools of persecutors have a dog's life, set on continually.

IV. Their continuance in their work there, notwithstanding this opposition, and God's owning them in it, v. 3. We have here, 1. The apostles working for Christ, faithfully and diligently, according to the trust committed to them. Because the minds of the Gentiles were evil affected against them, one would think that therefore they should have withdrawn, and hastened out of the way, or, if they had preached, should have preached cautiously, for fear of giving further provocation to those who were already enough enraged. No; on the contrary, therefore they abode there a long time, speaking boldly in the Lord. The more they perceived the spite and rancour of the town against the new converts, the more they were animated to go on in their work, and the more needful they saw it to continue among them, to confirm them in the faith, and to comfort them. They spoke boldly, and were not afraid of giving offence to the unbelieving Jews. What God said to the prophet, with reference to the unbelieving Jews in his day, was now made good to the apostles: I have made thy face strong against their faces, Ezek. iii. 7-9. But observe what it was that animated them: They spoke boldly in the Lord, in his strength, and trusting in him to bear them out; not depending upon any thing in themselves. They were strong in the Lord, and in the power of his might. 2. Christ working with the apostles, according to his promise, Lo, I am with you always. When they went on in his name and strength, he failed not to give testimony to the word of his grace. Note, (1.) The gospel is a word of grace, the assurance of God's good will to us and the means of his good work in us. It is the word of Christ's grace, for it is in him alone that we find favour with God. (2.) Christ himself has attested this word of grace, who is the Amen, the faithful witness; he has assured us that it is the word of God, and that we may venture our souls upon it. As it was said in general concerning the first preachers of the gospel that they had the Lord working with them, and confirming the word by signs following (Mark xvi. 20), so it is said particularly concerning the apostles here that the Lord confirmed their testimony, in granting signs and wonders to be done by their hands--in the miracles they wrought in the kingdom of nature--as well as the wonders done by their word, in the greater miracles wrought on men's minds by the power of divine grace. The Lord was with them, while they were with him, and abundance of good was done.

V. The division which this occasioned in the city (v. 4): The multitude of the city was divided into two parties, and both active and vigorous. Among the rulers and persons of rank, and among the common people, there were some that held with the unbelieving Jews, and others that held with the apostles. Barnabas is here reckoned an apostle, though not one of the twelve, nor called in the extra-ordinary manner that Paul was, because set apart by special designation of the Holy Ghost to the service of the Gentiles. It seems, this business of the preaching of the gospel was so universally taken notice of with concern that every person, even of the multitude of the city, was either for it or against it; none stood neuter. "Either for us or for our adversaries, for God or Baal, for Christ or Beelzebub." 1. We may here see the meaning of Christ's prediction that he came not to send peace upon earth, but rather division, Luke xii. 51-53. If all would have given in unanimously into his measures, there would have been universal concord; and, could men have agreed in this, there would have been no dangerous discord nor disagreement in other things; but, disagreeing here, the breach was wide as the sea. Yet the apostles must not be blamed for coming to Iconium, although before they came the city was united, and now it was divided; for it is better that part of the city go to heaven than all to hell. 2. We may here take the measures of our expectations; let us not think it strange if the preaching of the gospel occasion division, nor be offended at it; it is better to be reproached and persecuted as dividers for swimming against the stream than yield ourselves to be carried down the stream that leads to destruction. Let us hold with the apostles, and not fear those that hold with the Jews.

VI. The attempt made upon the apostles by their enemies. Their evil affection against them broke out at length into violent outrages, v. 5. Observe, 1. Who the plotters were: Both the Gentiles and the Jews, with their rulers. The Gentiles and Jews were at enmity with one another, and yet united against Christians, like Herod and Pilate, Sadducees and Pharisees, against Christ; and like Gebal and Ammon and Amalek, of old, against Israel. If the church's enemies can thus unite for its destruction, shall not its friends, laying aside all personal feuds, unite for its preservation? 2. What the plot was. Having now got the rulers on their side, they doubted not but to carry their point, and their design was to use the apostles despitefully, to expose them to disgrace, and then to stone them, to put them to death; and thus they hoped to sink their cause. They aimed to take away both their reputation and their life, and this was all they had to lose which men could take from them, for they had neither lands nor goods.

VII. The deliverance of the apostles out of the hands of those wicked and unreasonable men, v. 6, 7. They got away, upon notice given them of the design against them, or the beginning of the attempt upon them, of which they were soon aware, and they made an honourable retreat (for it was not an inglorious flight) to Lystra and Derbe; and there, 1. They found safety. Their persecutors in Iconium were for the present satisfied that they were thrust out of their borders, and pursued them no further. God has shelters for his people in a storm; nay, he is, and will be, himself their hiding place. 2. They found work, and this was what they went for. When the door of opportunity was shut against them at Iconium, it was opened at Lystra and Derbe. To these cities they went, and there, and in the region that lieth round about, they preached the gospel. In times of persecution ministers may see cause to quit the spot, when yet they do not quit the work.
Adam Clarke: Commentary on the Bible - 1831
14:1: In Iconium - See the conclusion of the preceding chapter.
So spake - Και λαλησαι οὑτως. With such power and demonstration of the Spirit, that a great multitude both of the Jews, genuine descendants of one or other of the twelve tribes, and also of the Greeks, Ἑλληνων, probably such as were proselytes of the gate, believed, received the Christian religion as a revelation from God, and confided in its Author for salvation, according to the apostles' preaching.
Albert Barnes: Notes on the Bible - 1834
14:1: In Iconium - See the notes on Act 13:51. In this place, and in Antioch and Lystra, Timothy became acquainted with Paul and his manner of life, Ti2 3:10-11.
So spake - Spake with such power - their preaching was attended so much with the influence of the Spirit.
And also of the Greeks - Probably proselytes from the Greeks, who were in the habit of attending the synagogue.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:1: in: Act 13:51
went: Act 9:20, Act 13:46, Act 17:1, Act 17:2, Act 17:17, Act 18:4, Act 19:8
that a: Act 14:21, Act 11:21, Act 13:43, Act 13:46, Act 17:4, Act 18:8
Greeks: Act 14:2, Act 16:1, Act 17:12, Act 18:4, Act 19:10, Act 19:17, Act 20:21, Act 21:28; Mar 7:26; Joh 7:35 *marg. Joh 12:20; Rom 1:16, Rom 10:12; Co1 1:22-24; Gal 2:3, Gal 3:28; Col 3:11
Geneva 1599
14:1 And (1) it came to pass in (a) Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.
(1) We should be no less constant in the preaching of the Gospel than the perversity of the wicked is obstinate in persecuting it.
(a) Iconium was a city of Lycaonia.
John Gill
14:1 And it came to pass in Iconium,.... When the apostles were got thither, and as soon as they were there; at least the first opportunity they had:
that they went both together into the synagogue of the Jews; which was in Iconium; hither Paul and Barnabas went together, in like manner as they had done at Antioch:
and so spoke; such words, and doctrines of grace, with so much power, authority, and demonstration of the Spirit, with so much plainness, clearness, and evidence, as well as with so much boldness and courage:
that a great multitude, both of the Jews, and also of the Greeks, believed: the doctrines they preached, and in Christ the sum and substance of them; and these were not a few, but a great multitude; and not of one sort, of the Jews only, who expected the Messiah, but of the Greeks, or Gentiles also, who never heard of any; for by Greeks here are meant, not Jews born in Greece, speaking the Greek tongue, and using the Greek Bible, for these were called Hellenists, and not Greeks, but Heathens. These converts laid the foundation of a Gospel church state in this place; for that there was a church here, is certain from Acts 14:21 In the "first" century, Sosipater is said to be bishop, or pastor of this church, and also Tertius, who are both reckoned among the "seventy" disciples of Christ; See Gill on Lk 10:1. In the "third" century, Celsus was bishop of this church; and in the same century, several synods were held here, about the error of Novatus; and in the same century, Nicomes bishop of this place, assisted at the council at Antioch, which condemned the heresy of Samosatenus (f): in the "fourth" century there was a church in this place, and Amphiius was bishop of it, of whom Jerom (g) makes mention; and who read to him a book, concerning the deity and worship of the holy Spirit: in the "fifth" century, it was the metropolitan church of Lycaonia, and Valerianus and Onesiphorus presided over it: in the "sixth" century, a bishop of this church was present at the fifth Roman council under Symmachus: in the "seventh" century, it bore the character of metropolitan, and a bishop of it assisted at the sixth council at Constantinople, whose name was Paul: in the "eighth" century, Leo was bishop of it, who was present at the synod of Nice (h); and after this we hear no more of it, the place falling into the hands of the Turks, who are now possessed of it: here, according to the Roman martyrology, Tryphena and Tryphosa, mentioned in Rom 16:12 heard the Apostle Paul preach; and here the famous virgin and martyr, Thecla, was converted.
(f) Euseb. Eccl. Hist. l. 6. c. 19. & l. 7. c. 28, 30. (g) Catalog. Script. Eccles. fol. 102. H. (h) Magdeburg. Hist. Eccles. cent. 5. c. 7. p. 418. c. 10. p. 596. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. c. 7. p. 112. c. 10. p. 254. cent. 8. c. 2. p. 4.
John Wesley
14:1 They so spake - Persecution having increased their strength.
Robert Jamieson, A. R. Fausset and David Brown
14:1 MEETING WITH SIMILAR SUCCESS AND SIMILAR OPPOSITION AT ICONIUM, PAUL AND BARNABAS FLEE FOR THEIR LIVES TO LYSTRA AND DERBE, AND PREACH THERE. (Acts 14:1-7)
they went both together into the synagogue--Though Paul was now the prominent speaker and actor, yet in everything Barnabas went along with him.
a . . . multitude . . . of the Greeks believed--meaning probably the religious proselytes, as opposed to "the Gentiles" mentioned Acts 14:2.
14:214:2: Բայց անհաւան Հրեայքն յարուցին եւ չարացուցի՛ն զանձինս հեթանոսացն ՚ի վերայ եղբարց։
2. Բայց չհաւատացող հրեաները հեթանոսների մտքերը եւս չարացրին եղբայրների դէմ:
2 Բայց չհաւատացող Հրեաները դրդեցին ու չարութեան գրգռեցին հեթանոսներուն սիրտը եղբայրներուն դէմ։
Բայց անհաւան Հրեայքն յարուցին եւ չարացուցին զանձինս հեթանոսացն ի վերայ եղբարց:

14:2: Բայց անհաւան Հրեայքն յարուցին եւ չարացուցի՛ն զանձինս հեթանոսացն ՚ի վերայ եղբարց։
2. Բայց չհաւատացող հրեաները հեթանոսների մտքերը եւս չարացրին եղբայրների դէմ:
2 Բայց չհաւատացող Հրեաները դրդեցին ու չարութեան գրգռեցին հեթանոսներուն սիրտը եղբայրներուն դէմ։
zohrab-1805▾ eastern-1994▾ western am▾
14:22: А неверующие Иудеи возбудили и раздражили против братьев сердца язычников.
14:2  οἱ δὲ ἀπειθήσαντες ἰουδαῖοι ἐπήγειραν καὶ ἐκάκωσαν τὰς ψυχὰς τῶν ἐθνῶν κατὰ τῶν ἀδελφῶν.
14:2. οἱ (The-ones) δὲ (moreover) ἀπειθήσαντες ( having-conduced-unto ," Ἰουδαῖοι ( Iouda-belonged ,"ἐπήγειραν (they-roused-upon) καὶ (and) ἐκάκωσαν (they-en-disrupted) τὰς (to-the-ones) ψυχὰς (to-breathings) τῶν (of-the-ones) ἐθνῶν (of-nations) κατὰ (down) τῶν (of-the-ones) ἀδελφῶν . ( of-brethrened )
14:2. qui vero increduli fuerunt Iudaei suscitaverunt et ad iracundiam concitaverunt animas gentium adversus fratresBut the unbelieving Jews stirred up and incensed the minds of the Gentiles against the brethren.
2. But the Jews that were disobedient stirred up the souls of the Gentiles, and made them evil affected against the brethren.
14:2. Yet truly, the Jews who were unbelieving had incited and enflamed the souls of the Gentiles against the brothers.
14:2. But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.
But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren:

2: А неверующие Иудеи возбудили и раздражили против братьев сердца язычников.
14:2  οἱ δὲ ἀπειθήσαντες ἰουδαῖοι ἐπήγειραν καὶ ἐκάκωσαν τὰς ψυχὰς τῶν ἐθνῶν κατὰ τῶν ἀδελφῶν.
14:2. qui vero increduli fuerunt Iudaei suscitaverunt et ad iracundiam concitaverunt animas gentium adversus fratres
But the unbelieving Jews stirred up and incensed the minds of the Gentiles against the brethren.
14:2. Yet truly, the Jews who were unbelieving had incited and enflamed the souls of the Gentiles against the brothers.
14:2. But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.
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
2: "Раздражили...", т. е. клеветали на апостолов, во многом обвиняли их, этих простосердечных представляли коварными..." (Злат. ).

"Против братьев...", т. е. не только против апостолов, но и вообще против новообращенных последователей Христовых, большую часть которых составляли природные иудеи, следовательно, братья по плоти преследователям (Рим IX:3).
Adam Clarke: Commentary on the Bible - 1831
14:2: Stirred up the Gentiles - Των εθνων, Such as were mere heathens, and thus distinguished from the Jews, and the Greeks who were proselytes.
Evil affected - Εκακωσαν, Irritated or exasperated their minds against the brethren, the disciples of Christ; one of their appellations before they were called Christians at Antioch. See on Act 11:26 (note).
Albert Barnes: Notes on the Bible - 1834
14:2: But the unbelieving Jews ... - See the notes on Act 13:50.
And made their minds evil-affected - Irritated, or exasperated them.
Against the brethren - One of the common appellations by which Christians were known.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:2: Act 14:19, Act 13:45, Act 13:50, Act 17:5, Act 17:13, Act 18:12, Act 21:27-30; Mar 15:10, Mar 15:11; Th1 2:15, Th1 2:16
Geneva 1599
14:2 But the (b) unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.
(b) Who did not obey the doctrine.
John Gill
14:2 But the unbelieving Jews stirred up the Gentiles,.... That part of the Jews, which continued in unbelief, and rejected the doctrine of the apostles, concerning Jesus of Nazareth being the Messiah; these stirred up the Gentiles, who had no knowledge of, nor faith in this matter:
and made their minds evil affected against the brethren; either in general against all those that embraced the Gospel of Christ; who being of the same faith and family, having the same God to be their Father, and equally related to, and interested in Christ Jesus, are called brethren; or in particular against the Apostles Paul and Barnabas, by representing them as seditious persons, and of bad designs.
14:314:3: Բազո՛ւմ ժամանակս շրջէին, համարձակեալք Տեառն վկայութեամբ, բանիւ շնորհաց իւրոց. եւ տալ նշանս եւ արուե՛ստս լինելոյ ՚ի ձեռս նոցա[2457]։ [2457] Ոմանք. Շնորհացն իւրոց. կամ՝ իւրեանց։
3. Նրանք երկար ժամանակ շրջում էին եւ համարձակ խօսում. եւ Տէրը վկայում էր իր շնորհի խօսքի մասին՝ թոյլ տալով, որ նրանց ձեռքով նշաններ եւ զարմանալի գործեր լինեն:
3 Անոնք շատ ժամանակ հոն կենալով՝ համարձակ կը քարոզէին Տէրոջմով որ իր շնորհաց խօսքին կը վկայէր եւ նշաններ ու հրաշքներ ընել կու տար անոնց ձեռքով։
Բազում ժամանակս շրջէին, համարձակեալք [59]Տեառն վկայութեամբ, բանի շնորհաց իւրոց, եւ տալ`` նշանս եւ արուեստս լինելոյ ի ձեռս նոցա:

14:3: Բազո՛ւմ ժամանակս շրջէին, համարձակեալք Տեառն վկայութեամբ, բանիւ շնորհաց իւրոց. եւ տալ նշանս եւ արուե՛ստս լինելոյ ՚ի ձեռս նոցա[2457]։
[2457] Ոմանք. Շնորհացն իւրոց. կամ՝ իւրեանց։
3. Նրանք երկար ժամանակ շրջում էին եւ համարձակ խօսում. եւ Տէրը վկայում էր իր շնորհի խօսքի մասին՝ թոյլ տալով, որ նրանց ձեռքով նշաններ եւ զարմանալի գործեր լինեն:
3 Անոնք շատ ժամանակ հոն կենալով՝ համարձակ կը քարոզէին Տէրոջմով որ իր շնորհաց խօսքին կը վկայէր եւ նշաններ ու հրաշքներ ընել կու տար անոնց ձեռքով։
zohrab-1805▾ eastern-1994▾ western am▾
14:33: Впрочем они пробыли [здесь] довольно времени, смело действуя о Господе, Который, во свидетельство слову благодати Своей, творил руками их знамения и чудеса.
14:3  ἱκανὸν μὲν οὗν χρόνον διέτριψαν παρρησιαζόμενοι ἐπὶ τῶ κυρίῳ τῶ μαρτυροῦντι [ἐπὶ] τῶ λόγῳ τῆς χάριτος αὐτοῦ, διδόντι σημεῖα καὶ τέρατα γίνεσθαι διὰ τῶν χειρῶν αὐτῶν.
14:3. ἱκανὸν (To-ampled) μὲν (indeed) οὖν (accordingly) χρόνον (to-an-interim) διέτριψαν (they-rubbed-through) παρρησιαζόμενοι ( all-uttering-to ) ἐπὶ (upon) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) τῷ (unto-the-one) μαρτυροῦντι (unto-witnessing-unto) τῷ (unto-the-one) λόγῳ (unto-forthee) τῆς (of-the-one) χάριτος (of-a-granting) αὐτοῦ, (of-it,"διδόντι (unto-giving) σημεῖα (to-signlets-of) καὶ (and) τέρατα (to-anomalies) γίνεσθαι ( to-become ) διὰ (through) τῶν (of-the-ones) χειρῶν (of-hands) αὐτῶν. (of-them)
14:3. multo igitur tempore demorati sunt fiducialiter agentes in Domino testimonium perhibente verbo gratiae suae dante signa et prodigia fieri per manus eorumA long time therefore they abode there, dealing confidently in the Lord, who gave testimony to the word of his grace, granting signs and wonders to be done by their hands.
3. Long time therefore they tarried speaking boldly in the Lord, which bare witness unto the word of his grace, granting signs and wonders to be done by their hands.
14:3. And so, they remained for a long time, acting faithfully in the Lord, offering testimony to the Word of his grace, providing signs and wonders done by their hands.
14:3. Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands.
Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands:

3: Впрочем они пробыли [здесь] довольно времени, смело действуя о Господе, Который, во свидетельство слову благодати Своей, творил руками их знамения и чудеса.
14:3  ἱκανὸν μὲν οὗν χρόνον διέτριψαν παρρησιαζόμενοι ἐπὶ τῶ κυρίῳ τῶ μαρτυροῦντι [ἐπὶ] τῶ λόγῳ τῆς χάριτος αὐτοῦ, διδόντι σημεῖα καὶ τέρατα γίνεσθαι διὰ τῶν χειρῶν αὐτῶν.
14:3. multo igitur tempore demorati sunt fiducialiter agentes in Domino testimonium perhibente verbo gratiae suae dante signa et prodigia fieri per manus eorum
A long time therefore they abode there, dealing confidently in the Lord, who gave testimony to the word of his grace, granting signs and wonders to be done by their hands.
14:3. And so, they remained for a long time, acting faithfully in the Lord, offering testimony to the Word of his grace, providing signs and wonders done by their hands.
14:3. Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands.
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
3: "Смело действуя о Господе..." "Это дерзновение, - говорит блаж. Феофилакт, - происходило от преданности апостолов делу проповеди, а то, что слушавшие их уверовали, было следствием чудес, но этому способствовало несколько и самое дерзновение апостолов..."
Adam Clarke: Commentary on the Bible - 1831
14:3: Long time therefore abode they - Because they had great success, therefore they continued a long time, gaining many converts, and building up those who had believed, in their most holy faith; notwithstanding the opposition they met with, both from the unbelieving Jews and heathens.
Speaking boldly - Παρῥησιαζομενοι, Having great liberty of speech, a copious and commanding eloquence, springing from a consciousness of the truth which they preached.
The word of his grace - The Gospel of Jesus Christ, which is the doctrine of God's grace, mercy, or favor to mankind.
And granted signs and wonders to be done - For no apostle could work a miracle by himself; nor was any sign or wonder wrought even by the greatest apostle, but by an especial grant or dispensation of God. This power was not resident in them at all times; it was only now and then communicated, when a miracle was necessary for the confirmation of the truth preached.
Albert Barnes: Notes on the Bible - 1834
14:3: Long time therefore - It seems probable that there were here no forcible or public measures to expel them, as there had been at Antioch Act 13:50, and they therefore regarded it as their duty to remain. God granted them here also great success, which was the main reason for their continuing a long time. Persecution and opposition may be attended often with signal success to the gospel.
Spake boldly in the Lord - In the cause of the Lord Jesus, or in his name and by his authority. Perhaps, also, the expression includes the idea of their trusting in the Lord.
Which gave testimony - Bore witness to the truth of their message by working miracles, etc. Compare Mar 16:20. This was evidently the Lord Jesus to whom reference is here made, and it shows that he was still, though bodily absent from them, clothed with power, and still displayed that power in the advancement of his cause. The conversion of sinners accomplished by him is always a testimony as decided as it is cheering to the labors and messages of his servants.
Unto the word of his grace - His gracious word, or message.
And granted signs ... - Miracles. See the notes on Act 2:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:3: therefore: Act 18:9-11, Act 19:10; Co1 16:8, Co1 16:9
speaking: Act 13:46; Eph 6:18-20; Th1 2:2
which: Act 2:22, Act 5:32; Mar 16:20; Heb 2:4
the word: Act 20:24, Act 20:32; Rom 1:16
granted: Act 4:29, Act 4:30, Act 5:12-14, Act 19:11, Act 19:12
Geneva 1599
14:3 (2) Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands.
(2) We should not leave our places and give in to threatenings, or to open rage, but only when there is no other remedy, and that not for our own peace and quiet, but only so that the Gospel may be spread further abroad.
John Gill
14:3 Long time therefore abode they,.... At Iconium, undaunted and not discouraged, at the treatment they met with: but continued,
speaking boldly in the Lord; using great freedom of speech, and showing great courage and intrepidity of mind; speaking out, without fear, the doctrines of the Gospel, in the name of the Lord, and depending upon strength, assistance, and support, from him:
which gave testimony unto the word of his grace; the Gospel, so called, because it is a publication of the grace and favour of God to the sons of men; in the choice of some of them to everlasting life, in the mission of his Son to redeem them, in the justification of them by his righteousness, and in the forgiveness of them through his blood, in the regeneration of them by his Spirit, in adopting them into his family, and making them heirs of eternal life; and because it is a means of implanting his grace in their souls; to this he bore witness, by giving it success, notwithstanding the opposition made against it, and by miracles wrought in confirmation of it, as follows:
and granted signs and wonders to be done by their hands; such as healing the sick, curing the lame, casting out devils; and the like, whereby a testimony was given to the truth of the doctrine they preached: and it may be observed, that these miraculous works were not wrought by the power of the apostles, but by the power of God; they were only instruments by whom they were done; it was owing to a grant from the Lord, and to his power, that they were performed.
Robert Jamieson, A. R. Fausset and David Brown
14:3 Long time therefore abode they--because in spite of opposition they were meeting with so much success.
speaking boldly in the Lord--rather, "in dependence on the Lord," that is, on their glorified Head.
who gave testimony to the word of his grace--a notable definition of the Gospel, whose whole burden is GRACE.
and granted--"granting," that is, who confirmed the Gospel by granting miraculous attestation to it. (The "and" is wanting in the best manuscripts).
14:414:4: Եւ եղեն հերձուա՛ծք բազմութեան քաղաքին. ոմանք ՚ի Հրեայսն, եւ ոմանք յառաքեա՛լսն[2458]։ [2458] Բազումք. Եւ էին հերձուածք ՚ի բազմութեան քաղաքին, ոմանք էին ՚ի Հրէայսն։
4. Եւ քաղաքի բազմութեան մէջ պառակտում առաջ եկաւ. ոմանք հրեաների կողմն էին, եւ ոմանք՝ առաքեալների:
4 Քաղաքին ժողովուրդին մէջ երկպառակութիւն մը եղաւ. ոմանք Հրեաներուն կողմէն եղան, ոմանք ալ՝ առաքեալներուն։
Եւ եղեն հերձուածք բազմութեան քաղաքին, ոմանք էին ի Հրեայսն, եւ ոմանք յառաքեալսն:

14:4: Եւ եղեն հերձուա՛ծք բազմութեան քաղաքին. ոմանք ՚ի Հրեայսն, եւ ոմանք յառաքեա՛լսն[2458]։
[2458] Բազումք. Եւ էին հերձուածք ՚ի բազմութեան քաղաքին, ոմանք էին ՚ի Հրէայսն։
4. Եւ քաղաքի բազմութեան մէջ պառակտում առաջ եկաւ. ոմանք հրեաների կողմն էին, եւ ոմանք՝ առաքեալների:
4 Քաղաքին ժողովուրդին մէջ երկպառակութիւն մը եղաւ. ոմանք Հրեաներուն կողմէն եղան, ոմանք ալ՝ առաքեալներուն։
zohrab-1805▾ eastern-1994▾ western am▾
14:44: Между тем народ в городе разделился: и одни были на стороне Иудеев, а другие на стороне Апостолов.
14:4  ἐσχίσθη δὲ τὸ πλῆθος τῆς πόλεως, καὶ οἱ μὲν ἦσαν σὺν τοῖς ἰουδαίοις οἱ δὲ σὺν τοῖς ἀποστόλοις.
14:4. ἐσχίσθη (It-was-severed-to) δὲ (moreover) τὸ (the-one) πλῆθος (a-repletion) τῆς (of-the-one) πόλεως, (of-a-city,"καὶ (and) οἱ (the-ones) μὲν (indeed) ἦσαν (they-were) σὺν (together) τοῖς (unto-the-ones) Ἰουδαίοις ( unto-Iouda-belonged ,"οἱ (the-ones) δὲ (moreover) σὺν (together) τοῖς (unto-the-ones) ἀποστόλοις. (unto-setees-off)
14:4. divisa est autem multitudo civitatis et quidam quidem erant cum Iudaeis quidam vero cum apostolisAnd the multitude of the city was divided. And some of them indeed held with the Jews, but some with the apostles.
4. But the multitude of the city was divided; and part held with the Jews, and part with the apostles.
14:4. Then the multitude of the city was divided. And certainly, some were with the Jews, yet truly others were with the Apostles.
14:4. But the multitude of the city was divided: and part held with the Jews, and part with the apostles.
But the multitude of the city was divided: and part held with the Jews, and part with the apostles:

4: Между тем народ в городе разделился: и одни были на стороне Иудеев, а другие на стороне Апостолов.
14:4  ἐσχίσθη δὲ τὸ πλῆθος τῆς πόλεως, καὶ οἱ μὲν ἦσαν σὺν τοῖς ἰουδαίοις οἱ δὲ σὺν τοῖς ἀποστόλοις.
14:4. divisa est autem multitudo civitatis et quidam quidem erant cum Iudaeis quidam vero cum apostolis
And the multitude of the city was divided. And some of them indeed held with the Jews, but some with the apostles.
14:4. Then the multitude of the city was divided. And certainly, some were with the Jews, yet truly others were with the Apostles.
14:4. But the multitude of the city was divided: and part held with the Jews, and part with the apostles.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: "Народ в городе разделился" В этом разделении, кажется, причина, почему подстрекательство иудеями язычников до времени оставалось безрезультатным!..
Adam Clarke: Commentary on the Bible - 1831
14:4: The multitude of the city was divided - The Jews treated the apostles as false teachers, and their miracles as impositions; and many of the people held with them: while the others, who had not hardened their hearts against the truth, felt the force of it; and, being without prejudice, could easily discern the miracles to be the work of God, and therefore held with the apostles.
Albert Barnes: Notes on the Bible - 1834
14:4: Was divided - Into parties. Greek: there was a schism - Ἐσχίσθη Eschisthē.
And part held with the Jews - Held to the doctrines of the Jews, in opposition to the apostles. A Rev_ival of religion often produces excitement by the bad passions of opposers. The enemies of the truth form parties, and organize opposition. It is no uncommon thing even now for such parties to be formed; but the fault is not in Christianity. It lies with those who form a party against religion, and who confederate themselves, as was done here, to oppose it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:4: the multitude: Mic 7:6; Mat 10:34-36; Luk 2:34, Luk 11:21-23, Luk 12:51-53; Joh 7:43
part: Act 28:24
apostles: Act 14:14, Act 13:2; Co1 9:5
John Gill
14:4 But the multitude of the city was divided,.... In their sentiments, about the apostles, their doctrines, and miracles; some approving them, others condemning their doctrines as false, and their miracles as delusions:
and part held with the Jews; that did not believe, but rejected the apostles, despised their doctrines, and disparaged their miracles:
and part with the apostles; these were the Jews and Greeks, that believed; which divisions in families, towns, and cities, though the common consequence of the preaching of the Gospel, are not owing to any fault in that, but to the depravity and corruption of human nature; and are what our Lord declared was, and foretold would be the case, Lk 12:51.
14:514:5: Իբրեւ եղեւ դիմել հեթանոսացն եւ Հրէից իշխանօքն իւրեանց՝ ՚ի թշնամանել եւ ՚ի քարկոծե՛լ զնոսա[2459], [2459] Ոմանք. Դիմեալ հեթանոսաց... իւրեանց թշնամանել եւ քարկոծել զնոսա։
5. Երբ հեթանոսներն ու հրեաները իրենց իշխանաւորներով միասին նրանց անարգելու եւ քարկոծելու դիմեցին,
5 Երբ հեթանոսները եւ Հրեաները իրենց իշխաններովը անոնց վրայ յարձակեցան՝ զանոնք նախատելու ու քարկոծելու,
Իբրեւ եղեւ դիմել հեթանոսացն եւ Հրէից իշխանօքն իւրեանց ի թշնամանել եւ ի քարկոծել զնոսա:

14:5: Իբրեւ եղեւ դիմել հեթանոսացն եւ Հրէից իշխանօքն իւրեանց՝ ՚ի թշնամանել եւ ՚ի քարկոծե՛լ զնոսա[2459],
[2459] Ոմանք. Դիմեալ հեթանոսաց... իւրեանց թշնամանել եւ քարկոծել զնոսա։
5. Երբ հեթանոսներն ու հրեաները իրենց իշխանաւորներով միասին նրանց անարգելու եւ քարկոծելու դիմեցին,
5 Երբ հեթանոսները եւ Հրեաները իրենց իշխաններովը անոնց վրայ յարձակեցան՝ զանոնք նախատելու ու քարկոծելու,
zohrab-1805▾ eastern-1994▾ western am▾
14:55: Когда же язычники и Иудеи со своими начальниками устремились на них, чтобы посрамить и побить их камнями,
14:5  ὡς δὲ ἐγένετο ὁρμὴ τῶν ἐθνῶν τε καὶ ἰουδαίων σὺν τοῖς ἄρχουσιν αὐτῶν ὑβρίσαι καὶ λιθοβολῆσαι αὐτούς,
14:5. ὡς (As) δὲ (moreover) ἐγένετο ( it-had-became ) ὁρμὴ (a-cording) τῶν (of-the-ones) ἐθνῶν (of-nations) τε (also) καὶ (and) Ἰουδαίων ( of-Iouda-belonged ) σὺν (together) τοῖς (unto-the-ones) ἄρχουσιν (unto-firstings) αὐτῶν (of-them) ὑβρίσαι (to-have-abused-to) καὶ (and) λιθοβολῆσαι (to-have-stone-casted-unto) αὐτούς, (to-them,"
14:5. cum autem factus esset impetus gentilium et Iudaeorum cum principibus suis ut contumeliis adficerent et lapidarent eosAnd when there was an assault made by the Gentiles and the Jews with their rulers, to use them contumeliously and to stone them:
5. And when there was made an onset both of the Gentiles and of the Jews with their rulers, to entreat them shamefully, and to stone them,
14:5. Now when an assault had been planned by the Gentiles and the Jews with their leaders, so that they might treat them with contempt and stone them,
14:5. And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use [them] despitefully, and to stone them,
And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use [them] despitefully, and to stone them:

5: Когда же язычники и Иудеи со своими начальниками устремились на них, чтобы посрамить и побить их камнями,
14:5  ὡς δὲ ἐγένετο ὁρμὴ τῶν ἐθνῶν τε καὶ ἰουδαίων σὺν τοῖς ἄρχουσιν αὐτῶν ὑβρίσαι καὶ λιθοβολῆσαι αὐτούς,
14:5. cum autem factus esset impetus gentilium et Iudaeorum cum principibus suis ut contumeliis adficerent et lapidarent eos
And when there was an assault made by the Gentiles and the Jews with their rulers, to use them contumeliously and to stone them:
14:5. Now when an assault had been planned by the Gentiles and the Jews with their leaders, so that they might treat them with contempt and stone them,
14:5. And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use [them] despitefully, and to stone them,
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
5: "Иудеи со своими начальниками..." - ср. XIII:15: - вероятно, с архисинагогом и старейшинами, составлявшими совет при нем.

В стремлении к побитию камнями обнаруживается как то, что главные руководители нападения на апостолов были иудеи, так и то, что вина апостолов была подведена под преступление Богохульства, за которое у иудеев полагалась этого рода казнь.
Adam Clarke: Commentary on the Bible - 1831
14:5: An assault made - Ὁρμη, A desperate attempt was made by their rulers, i.e. by the heathen rulers of the people, and the rulers of the synagogue.
To use them despitefully - To expose them, bring them into contempt, and make them appear as monsters, or movers of sedition; and then to stone them for this falsely alleged crime.
Albert Barnes: Notes on the Bible - 1834
14:5: An assault made - Greek: a "rush" - ὁρμή hormē. It denotes "an impetuous excitement and aggression; a rush to put them to death." It rather describes a popular tumult than a calm and deliberate purpose. There was a violent, tumultuous excitement.
Both of the Gentiles ... - Of that part of them which was opposed to the apostles.
To use them despitefully - See the notes on Mat 5:44. To reproach them; to bring contempt upon them; to injure them.
And to stone them - To put them to death by stoning; probably as blasphemers, Act 7:57-59.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:5: when: Act 4:25-29, Act 17:5; Psa 2:1-3, Psa 83:5; Ti2 3:11
despitefully: Mat 5:44; Luk 6:28
John Gill
14:5 And when there was an assault made,.... Or a strong bias and inclination were in the minds,
both of the Gentiles, and also of the Jews, with their rulers; who encouraged them in it:
to use them despitefully, and to stone them; not only to give them reproachful language, but to smite, buffet, and scourge them, and to stone them for blasphemy, which was a punishment among the Jews for such causes.
Robert Jamieson, A. R. Fausset and David Brown
14:5 an assault made . . . to stone them--rather here, "an impetuous movement" with a view to stoning them: for in 2Cor 11:25, Paul says, "Once I was stoned," and that was at Lystra, as expressly related in Acts 14:19. (PALEY'S remarks--HorÃ&brvbr; PaulinÃ&brvbr;--on this singular coincidence between the Epistle and the history are very striking).
fled--(See Mt 10:23).
14:614:6: ազդ եղեալ նոցա՝ փախեա՛ն ՚ի քաղաքսն Լիկոնացւոց, ՚ի Լիւստրայ եւ ՚ի Դերբէ՝ եւ շուրջ զգաւառաւն, եւ ա՛նդ աւետարանէին[2460]։ դբ [2460] Ոմանք. Ազդ եղեւ նոցա... ՚ի քաղաքս Լիկաոնացւոց եւ Լիւստրա եւ ՚ի Դեր՛՛։
6. նրանց լուր տրուեց, եւ փախան լիկայոնացիների Լիւստրա եւ Դերբէ քաղաքներն ու շրջակայ գաւառը եւ այնտեղ էին աւետարանում:
6 Իրենք իմանալով Լիկայոնացիներուն քաղաքները փախան՝ Լիւստրա եւ Դերբէ եւ շրջակայ տեղերը՝[6] ու հոն աւետարանը կը քարոզէին։
ազդ եղեալ նոցա` փախեան ի քաղաքսն Լիկայոնացւոց ի Լիւստրա եւ ի Դերբէ եւ շուրջ զգաւառաւն, եւ անդ աւետարանէին:

14:6: ազդ եղեալ նոցա՝ փախեա՛ն ՚ի քաղաքսն Լիկոնացւոց, ՚ի Լիւստրայ եւ ՚ի Դերբէ՝ եւ շուրջ զգաւառաւն, եւ ա՛նդ աւետարանէին[2460]։ դբ
[2460] Ոմանք. Ազդ եղեւ նոցա... ՚ի քաղաքս Լիկաոնացւոց եւ Լիւստրա եւ ՚ի Դեր՛՛։
6. նրանց լուր տրուեց, եւ փախան լիկայոնացիների Լիւստրա եւ Դերբէ քաղաքներն ու շրջակայ գաւառը եւ այնտեղ էին աւետարանում:
6 Իրենք իմանալով Լիկայոնացիներուն քաղաքները փախան՝ Լիւստրա եւ Դերբէ եւ շրջակայ տեղերը՝
[6] ու հոն աւետարանը կը քարոզէին։
zohrab-1805▾ eastern-1994▾ western am▾
14:66: они, узнав [о сем], удалились в Ликаонские города Листру и Дервию и в окрестности их,
14:6  συνιδόντες κατέφυγον εἰς τὰς πόλεις τῆς λυκαονίας λύστραν καὶ δέρβην καὶ τὴν περίχωρον,
14:6. συνιδόντες ( having-had-seen-together ) κατέφυγον (they-had-fled-down) εἰς (into) τὰς (to-the-ones) πόλεις (to-cities) τῆς (of-the-one) Λυκαονίας (of-a-Lukaonia) Λύστραν (to-a-Lustra) καὶ (and) Δέρβην (to-a-Derbe) καὶ (and) τὴν (to-the-one) περίχωρον, (to-spaced-about,"
14:6. intellegentes confugerunt ad civitates Lycaoniae Lystram et Derben et universam in circuitu regionem et ibi evangelizantes erantThey, understanding it, fled to Lystra and Derbe, cities of Lycaonia, and to the whole country round about: And were there preaching the gospel.
6. they became aware of it, and fled unto the cities of Lycaonia, Lystra and Derbe, and the region round about:
14:6. they, realizing this, fled together to Lystra and Derbe, cities of Lycaonia, and to the entire surrounding region.
14:6. They were ware of [it], and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about:
They were ware of [it], and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about:

6: они, узнав [о сем], удалились в Ликаонские города Листру и Дервию и в окрестности их,
14:6  συνιδόντες κατέφυγον εἰς τὰς πόλεις τῆς λυκαονίας λύστραν καὶ δέρβην καὶ τὴν περίχωρον,
14:6. intellegentes confugerunt ad civitates Lycaoniae Lystram et Derben et universam in circuitu regionem et ibi evangelizantes erant
They, understanding it, fled to Lystra and Derbe, cities of Lycaonia, and to the whole country round about: And were there preaching the gospel.
14:6. they, realizing this, fled together to Lystra and Derbe, cities of Lycaonia, and to the entire surrounding region.
14:6. They were ware of [it], and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about:
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
6: "В Ликаонские города, Листру и Дервию..."

Ликаония - не столько политически, сколько этнографически составляла особую область Малой Азии, с городами - Листрой - к юго-востоку от Иконии, и Дервией - к юго-востоку от Листры.
Adam Clarke: Commentary on the Bible - 1831
14:6: They were ware of it - They were informed of the scheme, and of the attempt that was about to be made, and fled unto Lystra and Derbe; they did not leave the province of Lycaonia, but went to other towns and cities. Lystra lay to the south and Derbe to the north of Iconium, according to the general opinion. Strabo, Geogr. lib. xii., tells us expressly, that Iconium was within Lycaonia, Thence are the Lycaonian hills plain, cold, naked, and pastures for wild asses. About these places stands Iconium, a town built in a better soil. Ptolemy also, Tab. Asiae, i. cap. 6, places Iconium in Lycaonia. How comes it, then, that St. Luke does not call Iconium a city of Lycaonia, as well as Derbe and Lystra? Pliny, Hist. Nat. lib. v. cap. 27, solves this difficulty, by stating, that there was granted a tetrarchy out of Lycaonia, on that side which borders upon Galatia, consisting of fourteen cities; the most famous of which is Iconium. See Lightfoot.
Albert Barnes: Notes on the Bible - 1834
14:6: They were ware of it - They were in some way informed of the excitement and of their danger.
And fled unto Lystra and Derbe, cities of Lycaonia - Lycaonia was one of the provinces of Asia Minor. It had Galatia north, Pisidia south, Cappadocia east, and Phrygia west. It was formerly within the limits of Phrygia, but was erected into a separate province by Augustus. "The district of Lycaonia extends from the ridges of Mount Taurus and the borders of Cilicia on the south, to the Cappadocian hills on the north. It is a bare and dreary region, unwatered by streams, though in parts liable to occasional inundations. Strabo mentions one place where water was even sold for money. Across some portion of this plain Paul and Barnabas traveled both before and after their residence in Iconium. After leaving the high land to the northwest, during a journey of several hours before arriving at the city, the eye ranges freely over a vast expanse of level ground to the south and the east, The two most eminent objects in the view are the snowy summits of Mount Argaeus, rising high above all the intervening hills in the direction of Armenia, and the singular mountain mass called the 'Kara-Dagh,' or 'Black Mount,' southeastward in the direction of Cilicia. And still these features continue to be conspicuous after Iconium is left behind, and the traveler moves on over the plain toward Lystra and Derbe. Mount Argaeus still rises far to the northeast, at the distance of 150 miles.
The Black Mountain is gradually approached, and discovered to be an isolated mass, with reaches of the plain extending round it like channels of the sea. The cities of Lystra and Derbe were somewhere about the bases of the Black Mountain." The exact position of Lystra and Derbe is still subject to some uncertainty. In 1824, Col. Leake wrote thus: "Nothing can more strongly show the little progress that has hitherto been made in a knowledge of the ancient geography of Asia Minor, than that, of the cities which the journey of Paul has made so interesting to us, the site of one only (Iconium) is yet certainly known. Perga, Antioch of Pisidia, Lystra, and Derbe, remain to be discovered." The situation of the first two of these towns has been since that fully identified, and some ruins have been found which have been supposed to mark the place of Lystra and Derbe, though not with entire certainty.
And unto the region ... - The adjacent country. Though persecuted, they still preached; and though driven from one city, they fled into another. This was the direction of the Saviour, Mat 10:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:6: were: Act 9:24, Act 17:13, Act 17:14, Act 23:12-22; Kg2 6:8-12
and fled: Mat 10:23
Lystra: Act 14:20, Act 14:21, Act 16:1, Act 16:2; Ti2 3:11
Lycaonia: Act 14:11
Geneva 1599
14:6 They were ware of [it], and (c) fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about:
(c) It is sometimes proper to flee dangers, at the appropriate times.
John Gill
14:6 They were ware of it,.... They understood it, were apprised of it, and well weighed it, and considered it in their minds, and what was best to be done at this juncture:
and fled unto Lystra and Derbe, cities of Lycaonia; according to the orders and command of Christ, Mt 10:23 not so much to save their lives, as to spread the Gospel in other parts. Lycaonia was a province in the lesser Asia, near Phrygia, separated from it by the mountains; on the east it bordered on Galatia, and had on the west Pamphylia and Pisidia, and on the south Cilicia, unto Mount Taurus. Some say it had its name from Lycaon, the son of Pelasgus; others, seeing it was not a Greek colony, chose to fetch the name of the country from the Syrians, who used to call their neighbour's country Leikonia, or in the Greek pronunciation Lycaonia; that is, the country of Iconium, which city was the metropolis of Lycaonia (i): Lystra is by Ptolomy (k) placed in Isauria, and so Derbe is said by Strabo (l) to be upon the coast of Isauria; wherefore the words may be read thus, as they are in the Syriac and Ethiopic versions, "and they fled to the cities of Lycaonia, and to Lystra, and to Derbe"; by which reading, they are not necessarily made the cities of Lycaoma: according to Jerom (m), they were both cities of Lycaonia. Lystra is the same with "Lehesthera"; which, in the Hebrew and Syriac languages, signifies "a flock of sheep", or "a city of flocks"; it being a place that abounded with sheep, as the country of Lycaonia in general did (n). Derbe was sometimes called "Delbia", which, in the language of the Lycaonians, signifies a "juniper tree"; and Delub, and Dulbe, with the Targumist (o) and Talmudists (p), signify a chesnut tree; and with the Arabians, "Dulb" is a plane tree, or poplar; it seems as if it had its name from one or other of those trees, which might grow in large quantities near it:
and unto the region that lieth round about; the said cities.
(i) Vid. Hiller. Onomasticum Sacrum, p. 870. (k) Geograph. l. 5. c. 4. (l) Ib. l. 12. (m) De locis Hebraicis, fol. 96. A. D. (n) Vid. Hiller. ib. p. 870, 871. (o) Targum Onkelos in Gen. xxx. 37. (p) T. Hieros. Cetubot, fol. 31. 4. T. Bab. Roshhashana, fol. 23. 1. & Succa, fol. 32. 2.
Robert Jamieson, A. R. Fausset and David Brown
14:6 unto Lystra and Derbe--the one some twenty miles to the south, the other some sixty miles to the east of Iconium, somewhere near the bases of what are called the Black Mountains and the roots of Mount Taurus; but their exact position has not yet been discovered.
14:714:7: Եւ այր ոմն Լիւստրացի տկա՛ր յոտից նստէր՝ կա՛ղ յորովայնէ մօր իւրոյ, որոյ երբէք չէ՛ր գնացեալ[2461]։[2461] Ոմանք. Եւ այր մի Լիւստ՛՛։
7. Եւ Լիւստրայում մի մարդ կար՝ նստած, ոտքից տկար, ի ծնէ կաղ, որը երբեք չէր քայլել:
7 Լիւստրայի մէջ մարդ մը նստեր էր ոտքերովը տկար՝ իր մօրը որովայնէն կաղ ծնած, որ բնաւ քալած չէր։
Եւ այր մի Լիւստրացի տկար յոտից նստէր` կաղ յորովայնէ մօր իւրոյ, որոյ երբեք չէր գնացեալ:

14:7: Եւ այր ոմն Լիւստրացի տկա՛ր յոտից նստէր՝ կա՛ղ յորովայնէ մօր իւրոյ, որոյ երբէք չէ՛ր գնացեալ[2461]։
[2461] Ոմանք. Եւ այր մի Լիւստ՛՛։
7. Եւ Լիւստրայում մի մարդ կար՝ նստած, ոտքից տկար, ի ծնէ կաղ, որը երբեք չէր քայլել:
7 Լիւստրայի մէջ մարդ մը նստեր էր ոտքերովը տկար՝ իր մօրը որովայնէն կաղ ծնած, որ բնաւ քալած չէր։
zohrab-1805▾ eastern-1994▾ western am▾
14:77: и там благовествовали.
14:7  κἀκεῖ εὐαγγελιζόμενοι ἦσαν.
14:7. κἀκεῖ (and-thither) εὐαγγελιζόμενοι ( goodly-messaging-to ) ἦσαν. (they-were)
14:7. et quidam vir in Lystris infirmus pedibus sedebat claudus ex utero matris suae qui numquam ambulaveratAnd there sat a certain man at Lystra, impotent in his feet, a cripple from his mother's womb, who never had walked.
7. and there they preached the gospel.
14:7. And they were evangelizing in that place.
14:7. And there they preached the gospel.
And there they preached the gospel:

7: и там благовествовали.
14:7  κἀκεῖ εὐαγγελιζόμενοι ἦσαν.
14:7. et quidam vir in Lystris infirmus pedibus sedebat claudus ex utero matris suae qui numquam ambulaverat
And there sat a certain man at Lystra, impotent in his feet, a cripple from his mother's womb, who never had walked.
14:7. And they were evangelizing in that place.
14:7. And there they preached the gospel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:7: And there they preached the Gospel - Wherever they went, they were always employed in their Master's work. Some MSS. of considerable note add here, and all the people were moved at their preaching, but Paul and Barnabas tarried at Lystra.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:7: Act 14:21, Act 8:4, Act 11:19, Act 17:2; Th1 2:2; Ti2 4:2
John Gill
14:7 And there they preached the Gospel. They did not sit still, nor hide themselves in these places; but, as in others, they preached the Gospel, the good news and glad tidings of the incarnation of Christ, of redemption, peace, and pardon, through his blood, justification by his righteousness, and spiritual and eternal salvation through him: in Beza's most ancient copy, and in one of Stephens's, these words are added, and which Bede also says were in the Greek copies in his time, "and the whole multitude were moved at their doctrines, and Paul and Barnabas continued at Lystra"; which agrees with what follows. It is very likely that many were converted in each of these cities, and in the adjacent country, and that churches were raised in these places; this seems manifest, from Acts 14:20 Artemas, of whom mention is made in Tit 3:12 and is said to be one of the seventy disciples, is reported to be bishop of Lystra; See Gill on Lk 10:1, though we meet with nothing in ecclesiastical history, concerning the churches in either of these places, until the "sixth" century; when in the fifth Roman synod under Symmachus, there were present the bishops of Lystra and Derbe, as also of Iconium and Larandas, which were likewise cities in Lycaonia (q).
(q) Magdeburg. Hist. Eccles. cent. 6. c. 2. p. 4.
14:814:8: Սա՛ լուա՛ւ զխօսսն Պաւղոսի, որոյ հայեցեալ ՚ի նա եւ տեսեալ՝ թէ ունի հաւատս փրկութեան[2462], [2462] Ոմանք. Զխօսն Պաւղոսի. որ հայեցեալ... եթէ։
8. Սա լսեց Պօղոսի խօսքերը, որը, նրան նայելով եւ տեսնելով, թէ փրկութեան հաւատ ունի,
8 Ասիկա Պօղոսին մտիկ կ’ընէր։ Ան ալ աչքը անոր տնկելով եւ տեսնելով թէ բժշկուելու հաւատք ունի,
Սա լուաւ զխօսսն Պաւղոսի, որոյ հայեցեալ ի նա եւ տեսեալ թէ ունի հաւատս փրկութեան:

14:8: Սա՛ լուա՛ւ զխօսսն Պաւղոսի, որոյ հայեցեալ ՚ի նա եւ տեսեալ՝ թէ ունի հաւատս փրկութեան[2462],
[2462] Ոմանք. Զխօսն Պաւղոսի. որ հայեցեալ... եթէ։
8. Սա լսեց Պօղոսի խօսքերը, որը, նրան նայելով եւ տեսնելով, թէ փրկութեան հաւատ ունի,
8 Ասիկա Պօղոսին մտիկ կ’ընէր։ Ան ալ աչքը անոր տնկելով եւ տեսնելով թէ բժշկուելու հաւատք ունի,
zohrab-1805▾ eastern-1994▾ western am▾
14:88: В Листре некоторый муж, не владевший ногами, сидел, будучи хром от чрева матери своей, и никогда не ходил.
14:8  καί τις ἀνὴρ ἀδύνατος ἐν λύστροις τοῖς ποσὶν ἐκάθητο, χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ, ὃς οὐδέποτε περιεπάτησεν.
14:8. Καί (And) τις (a-one) ἀνὴρ (a-man) ἀδύνατος (un-able) ἐν (in) Λύστροις (unto-Lustra') τοῖς (unto-the-ones) ποσὶν (unto-feet) ἐκάθητο , ( it-was-sitting-down ,"χωλὸς (lame) ἐκ (out) κοιλίας (of-a-hollowing-unto) μητρὸς (of-a-mother) αὐτοῦ, (of-it) ὃς (which) οὐδέποτε (not-moreover-whither-also) περιεπάτησεν. (it-treaded-about-unto)
14:8. hic audivit Paulum loquentem qui intuitus eum et videns quia haberet fidem ut salvus fieretThis same heard Paul speaking. Who looking upon him and seeing that he had faith to be healed,
8. And at Lystra there sat a certain man, impotent in his feet, a cripple from his mother’s womb, who never had walked.
14:8. And a certain man was sitting at Lystra, disabled in his feet, lame from his mother’s womb, who had never walked.
14:8. And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother’s womb, who never had walked:
And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother' s womb, who never had walked:

8: В Листре некоторый муж, не владевший ногами, сидел, будучи хром от чрева матери своей, и никогда не ходил.
14:8  καί τις ἀνὴρ ἀδύνατος ἐν λύστροις τοῖς ποσὶν ἐκάθητο, χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ, ὃς οὐδέποτε περιεπάτησεν.
14:8. hic audivit Paulum loquentem qui intuitus eum et videns quia haberet fidem ut salvus fieret
This same heard Paul speaking. Who looking upon him and seeing that he had faith to be healed,
14:8. And a certain man was sitting at Lystra, disabled in his feet, lame from his mother’s womb, who had never walked.
14:8. And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother’s womb, who never had walked:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Lame Man Healed at Lystra; Paul and Barnabas at Lystra.
8 And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked: 9 The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed, 10 Said with a loud voice, Stand upright on thy feet. And he leaped and walked. 11 And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. 12 And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker. 13 Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people. 14 Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, 15 And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein: 16 Who in times past suffered all nations to walk in their own ways. 17 Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. 18 And with these sayings scarce restrained they the people, that they had not done sacrifice unto them.

In these verses we have,

I. A miraculous cure wrought by Paul at Lystra upon a cripple that had been lame from his birth, such a one as was miraculously cured by Peter and John, ch. iii. 2. That introduced the gospel among the Jews, this among the Gentiles; both that and this were designed to represent the impotency of all the children of men in spiritual things: they are lame from their birth, till the grace of God puts strength into them; for it was when we were yet without strength that Christ died for the ungodly, Rom. v. 6. Observe here, 1. The deplorable case of the poor cripple (v. 8): He was impotent in his feet, disabled (so the word is) to such a degree that it was impossible he should set his foot to the ground, to lay any stress upon it. It was well known that he had been so from his mother's womb, and that he never had walked, nor could stand up. We should take occasion hence to thank God for the use of our limbs; and those who are deprived of it may observe that their case is not singular. 2. The expectation that was raised in him of a cure (v. 9): He heard Paul preach, and, it is likely, was much affected with what he heard, believed that the messengers, having their commission thence, had a divine power going along with them, and were therefore able to cure him of his lameness. This Paul was aware of, by the spirit of discerning that he had, and perhaps the aspect of his countenance did in part witness for him: Paul perceived that he had faith to be healed; desired it, hoped for it, had such a thing in his thoughts, which it does not appear that the lame man Peter healed had, for he expected no more than an alms. There was not found such great faith in Israel as was among the Gentiles, Matt. viii. 10. 3. The cure wrought: Paul, perceiving that he had faith to be healed, brought the word and healed him, Ps. cvii. 20. Note, God will not disappoint the desires that are of his own kindling, nor the hopes of his own raising. Paul spoke to him with a loud voice, either because he was at some distance, or to show that the true miracles, wrought by the power of Christ, were far unlike the lying wonders wrought by deceivers, that peeped, and muttered, and whispered, Isa. viii. 19. God saith, I have not spoken in secret, in a dark place of the earth, Isa. xlv. 19. Paul spoke to him with a loud voice, that the people about might take notice, and have their expectations raised of the effect. It does not appear that this cripple was a beggar; it is said (v. 8) that he sat, not that he sat begging. But we may imagine how melancholy it was to him to see other people walking about him, and himself disabled; and therefore how welcome Paul's word was to him, "Stand upright on thy feet; help thyself, and God shall help thee; try whether thou hast strength, and thou shalt find that thou hast." Some copies read it, I say unto thee, in the name of the Lord Jesus Christ, Stand upright on thy feet. It is certain that this is implied, and very probably was expressed, by Paul, and power went along with this word; for presently he leaped and walked, leaped up from the place where he sat, and not only stood upright, but to show that he was perfectly cured, and that immediately, he walked to and fro before them all. Herein the scripture was fulfilled, that when the wilderness of the Gentile world is made to blossom as the rose then shall the lame man leap as a hart, Isa. xxxv. 1, 6. Those that by the grace of God are cured of their spiritual lameness must show it by leaping with a holy exultation and walking in a holy conversation.

II. The impression which this cure made upon the people: they were amazed at it, had never seen nor heard the like, and fell into an ecstacy of wonder. Paul and Barnabas were strangers, exiles, refugees, in their country; every thing concurred to make them mean and despicable: yet the working of this one miracle was enough to make them in the eyes of this people truly great and honourable, though the multitude of Christ's miracles could not screen him from the utmost contempt among the Jews. We find here, 1. The people take them for gods (v. 11): They lifted up their voices with an air of triumph, saying in their own language (for it was the common people that said it), in the speech of Lycaonia, which was a dialect of the Greek, The gods are come down to us in the likeness of men. They imagined that Paul and Barnabas had dropped down to them out of the clouds, and that they were some divine powers, no less than gods, though in the likeness of men. This notion of the thing agreed well enough with the pagan theology, and the fabulous account they had of the visits which their gods made to this lower world; and proud enough they were to think that they should have a visit made to them. They carried this notion so far here that they pretended to tell which of their gods they were, according to the ideas their poets had given them of the gods (v. 12): They called Barnabas Jupiter; for, if they will have him to be a god, it is as easy to make him the prince of their gods as not. It is probable that he was the senior, and the more portly comely man, that had something of majesty in his countenance. And Paul they called Mercury, who was the messenger of the gods, that was sent on their errands; for Paul, though he had not the appearance that Barnabas had, was the chief speaker, and had a greater command of language, and perhaps appeared to have something mercurial in his temper and genius. Jupiter used to take Mercury along with him, they said, and, if he make a visit to their city, they will suppose he does so now. 2. The priest thereupon prepares to do sacrifice to them, v. 13. The temple of Jupiter was, it seems, before the gate of their city, as its protector and guardian; and the priest of that idol and temple, hearing the people cry out thus, took the hint presently, and thought it was time for him to bestir himself to do his duty: many a costly sacrifice he had offered to the image of Jupiter, but if Jupiter be among them himself--in propria persona, it concerns him to do him the utmost honours imaginable; and the people are ready to join with him in it. See how easily vain minds are carried away with a popular outcry. If the crowd give a shout, Here is Jupiter, the priest of Jupiter takes the first hint, and offers his service immediately. When Christ, the Son of God, came down, and appeared in the likeness of men, and did many, very many miracles, yet they were so far from doing sacrifice to him that they made him a sacrifice to their pride and malice: He was in the world, and the world knew him not; he came to his own, and his own received him not; but Paul and Barnabas, upon the working of one miracle, are immediately deified. The same power of the god of this world which prejudices the carnal mind against truth makes errors and mistakes to find easy admission; and both ways his turn is served. They brought oxen, to be sacrificed to them, and garlands, with which to crown the sacrifices. These garlands were made up of flowers and ribbons; and they gilded the horns of the oxen they sacrificed.

Victimæ ad supplicium saginantur,
hostiæ ad pœnam corenantur.
So beasts for sacrifice do feed,
First to be crown'd, and then to bleed.
So Octavius in Minutius Felix.
III. Paul and Barnabas protest against this undue respect paid them, and with much ado prevent it. Many of the heathen emperors called themselves gods, and took a pride in having divine honours paid them: but Christ's ministers, though real benefactors to mankind, while these tyrants only pretended to be so, refused those honours when they were so tendered. Whose successor therefore he is who sits in the temple of God, and shows that he is god (2 Thess. ii. 4), and who is adored as our lord god, the pope, it is easy to say. Observe,

1. The holy indignation which Paul and Barnabas conceived at this: When they heard this, they rent their clothes. We do not find that they rent their clothes when the people vilified them, and spoke of stoning them; they could bear this without disturbance: but when they deified them, and spoke of worshipping them, they could not bear it, but rent their clothes, as being more concerned for God's honour than their own.

2. The pains they took to prevent it. They did not connive at it, nor say, "If people will be deceived, let them be deceived," much less suggest to themselves and one another that it might contribute both to the safety of their persons and the success of their ministry if they suffered the people to continue in this mistake, and so they might make a good hand of an ill thing. No, God's truth needs not the service of man's lie. Christ had put honour enough upon them in making them apostles, they needed not assume either the honour of princes or the honour of gods; they appeared with much more magnificent titles when they were called the ambassadors of Christ, and the stewards of the mysteries of God, than when they were called Jupiter and Mercury. Let us see how they prevented it.

(1.) They ran in among the people, as soon as they heard of it, and would not so much as stay awhile to see what the people would do. Their running in, like servants, among the people, showed that they were far from looking upon themselves as gods, or taking state upon them; they did not stand still, expecting honours to be done them, but plainly declined them by thrusting themselves into the crowd. They ran in, as men in earnest, with as much concern as Aaron ran in between the living and the dead, when the plague was begun.

(2.) They reasoned with them, crying out, that all might hear, "Sirs, why do you these things?" Why do you go about to make gods of us? It is the most absurd thing you can do; for,

[1.] "Our nature will not admit it: We also are men of like passions with you" homoiopatheis: it is the same word that is used concerning Elias, Jam. v. 18, where we render it, subject to like passions as we are. "We are men, and therefore you wrong yourselves if you expect that from us which is to be had in God only; and you wrong God if you give that honour to us, or to any other man, which is to be given to God only. We not only have such bodies as you see, but are of like passions with you, have hearts fashioned like as other men (Ps. xxxiii. 15); for, as in water face answers to face, so doth the heart of man to man, Prov. xxvii. 19. We are naturally subject to the same infirmities of the human nature, and liable to the same calamities of the human life; not only men, but sinful men and suffering men, and therefore will not be deified."

[2.] "Our doctrine is directly against it. Must we be added to the number of your gods whose business it is to abolish the gods you have? We preach unto you that you should turn from these vanities unto the living God. If we should suffer this, we should confirm you in that which it is our business to convert you from:" and so they take this occasion to show them how just and necessary it was that they should turn to God from idols, 1 Thess. i. 9. When they preached to the Jews, who hated idolatry, they had nothing to do but to preach the grace of God in Christ, and needed not, as the prophets in dealing with their fathers, to preach against idolatry: but, when they had to do with the Gentiles, they must rectify their mistakes in natural religion, and bring them off from the gross corruptions of that. See here what they preached to the Gentiles.

First, That the gods which they and their fathers worshipped, and all the ceremonies of their worship of them were vanities, idle things, unreasonable, unprofitable, which no rational account could be given of, nor any real advantage gained from. Idols are often called vanities in the Old Testament, Deut. xxxii. 21; 1 Kings x. 13; Jer. xiv. 22. An idol is nothing in the world (1 Cor. viii. 4): it is not at all what it is pretended to be, it is a cheat, it is a counterfeit; it deceives those that trust to it and expect relief from it. Therefore turn from these vanities, turn from them with abhorrence and detestation, as Ephraim did (Hos. xiv. 8): "What have I to do any more with idols? I will never again be thus imposed upon."

Secondly, That the God to whom they would have them turn is the living God. They had hitherto worshipped dead images, that were utterly unable to help them (Isa. lxiv. 9), or (as they now attempted) dying men, that would soon be disabled to help them; but now they are persuaded to worship a living God, who has life in himself, and life for us, and lives for evermore.

Thirdly, That this God is the creator of the world, the fountain of all being and power: "He made heaven and earth, and the sea, and all things therein, even those things which you worship as gods, so that he is the God of your gods. You worship gods which you made, the creatures of your own fancy, and the work of your own hands. We call you to worship the true God, and cheat not yourselves with pretenders; worship the Sovereign Lord of all, and disparage not yourselves in bowing down to his creatures and subjects."

Fourthly, That the world owed it to his patience that he had not destroyed them long ere this for their idolatry (v. 16): In times past, for many ages, unto this day, he suffered all nations to walk in their own ways. These idolaters, that were called from the service of other gods, might think, "Have we not served these gods hitherto, and our fathers before us, time out of mind; and why may we not as well go on to serve them still?"--No, your serving them was a trial of God's patience, and it was a miracle of mercy that you were not cut off for it. But, though he did not destroy you for it while you were in ignorance, and knew no better (ch. xvii. 30) yet now that he has sent his gospel into the world, and by it has made a clear discovery of himself and his will to all nations, and not to the Jews only, if you still continue in your idolatry he will not bear with you as he has done. All the nations that had not the benefit of divine revelation, that is, all but the Jews, he suffered to walk in their own ways, for they had nothing to check them, or control them, but their own consciences, their own thoughts (Rom. ii. 15), no scriptures, no prophets; and then they were the more excusable if they mistook their way: but now that God has sent a revelation into the world which is to be published to all nations the case is altered. We may understand it as a judgment upon all nations that God suffered them to walk in their own ways, gave them up to their own hearts' lusts; but now the time is come when the veil of the covering spread over all nations should be taken off (Isa. xxv. 7), and now you will no longer be excused in these vanities, but must turn from them. Note, 1. God's patience with us hitherto should lead us to repentance, and not encourage us to presume upon the continuance of it, while we continue to provoke him. 2. Our having done ill while we were in ignorance will not bear us out in doing ill when we are better taught.

Fifthly, That even when they were not under the direction and correction of the word of God, yet they might have known, and should have known, to do better by the works of God, v. 17. Though the Gentiles had not the statutes and judgments that the Jews had to witness for God against all pretenders, no tables of testimony or tabernacle of testimony, yet he left not himself without witness; besides the witness for God within them (the dictates of natural conscience), they had witnesses for God round about them--the bounty of common providence. Their having no scriptures did in part excuse them, and therefore God did not destroy them for their idolatry, as he did the Jewish nation. This however did not wholly excuse them, but that notwithstanding this they were highly criminal and deeply guilty before God; for there were other witnesses for God, sufficient to inform them that he and he only is to be worshipped, and that to him they owed all their services from whom they received all their comforts, and therefore that they were guilty of the highest injustice and ingratitude imaginable, in alienating them from him. God, having not left himself without witness, has not left us without a guide, and so has left us without excuse; for whatever is a witness for God is a witness against us, if we give that glory to any other which is due to him only. 1. The bounties of common providence witness to us that there is a God, for they are all dispensed wisely and with design. The rain and fruitful seasons could not come by chance, nor are there any of the vanities of the heathen that can give rain, neither can the heavens of themselves give showers, Jer. xiv. 22. All the powers of nature witness to us a sovereign power in the God of nature, from whom they are derived, and on whom they depend. It is not the heaven that gives us rain, but God that gives us rain from heaven, he is the Father of the rain, Job xxxviii. 28. 2. The benefits we have by these bounties witness to us that we ought to make our acknowledgments not to the creatures who are made serviceable to us, but to the Creator who makes them so. He left not himself without witness, in that he did good. God seems to reckon the instances of his goodness to be more pregnant, cogent proofs of his title to our homage and adoration than the evidences of his greatness; for his goodness is his glory. The earth is full of his goodness; his tender mercies are over all his works; and therefore they praise him, Ps. cxlv. 9, 10. God does us good, in preserving to us his air to breathe in, his ground to go upon, the light of his sun to see by; but, because the most sensible instance of the goodness of Providence to each of us in particular is that of the daily provision made by it of meat and drink for us, the apostle chooses to insist upon that, and shows how God does us good, (1.) In preparing it for us, and that by a long train of causes which depend upon him as the first cause: The heavens hear the earth; the earth hears the corn, and wine, and oil; and they hear Jezreel. Hos. ii. 21, 22. He does us good in giving us rain from heaven--rain for us to drink, for if there were no rain there would be no springs of water and we should soon die for thirst--rain for our land to drink, for our meat as well as drink we have from the rain; in giving us this, he gives us fruitful seasons. If the heavens be as iron, the earth will soon be as brass, Lev. xxvi. 19. This is the river of God which greatly enriches the earth, and by it God prepares us corn, Ps. lxv. 9-13. Of all the common operations of providence, the heathen chose to form their notion of the supreme God by that which bespeaks terror, and is proper to strike an awe of him upon us, and this was the thunder; and therefore they called Jupiter the thunderer, and represented him with a thunderbolt in his hand; and it appears by Ps. xxix. 3 that this ought not to be overlooked; but the apostle here, to engage us to worship God, sets before us his beneficence, that we may have good thoughts of him in every thing wherein we have to do with him--may love him and delight in him, as one that does good, does good to us, does good to all, in giving rain from heaven and fruitful seasons; and if at any time rain be withheld, or the seasons be unfruitful, we may thank ourselves; it is our sin that turns away these good things from us which were coming to us, and stops the current of God's favours. (2.) In giving us the comforts of it. It is he that fills our hearts with food and gladness. God is rich in mercy to all (Rom. x. 12): he gives us richly all things to enjoy (1 Tim. vi. 17), is not only a benefactor, but a bountiful one, not only gives us the things we need, but gives us to enjoy them (Eccl. ii. 24): He fills our hearts with food, that is, he gives us food to our hearts' content, or according to our hearts' desire; not merely for necessity, but plenty, dainty, and variety. Even those nations that had lost the knowledge of him, and worshipped other gods, yet he filled their houses, filled their mouths, filled their bellies (Job xxii. 18; Ps. xvii. 14) with good things. The Gentiles that lived without God in the world, yet lived upon God, which Christ urges as a reason why we should do good to those that hate us, Matt. v. 44, 45. Those heathen had their hearts filled with food; this was their felicity and satisfaction, they desired no more; but these things will not fill the soul (Ezek. vii. 19), nor will those that know how to value their own souls be satisfied with them; but the apostles put themselves in as sharers in the divine beneficence. We must all own that God fills our hearts with food and gladness; not only food, that we may live, but gladness, that we may live cheerfully; to him we owe it that we do not all our days eat in sorrow. Note, We must thank God, not only for our food, but for our gladness--that he gives us leave to be cheerful, cause to be cheerful, and hearts to be cheerful. And, if our hearts be filled with food and gladness, they ought to be filled with love and thankfulness, and enlarged in duty and obedience, Deut. viii. 10; xxviii. 47.

Lastly, The success of this prohibition which the apostles gave to the people (v. 18): By these sayings, with much ado, they restrained the people from doing sacrifice to them, so strongly were these idolaters set upon their idolatry. It was not enough for the apostles to refuse to be deified (this would be construed only a pang of modesty), but they resented it, they showed the people the evil of it, and all little enough, for they could scarcely restrain them from it, and some of them were ready to blame the priest, that he did not go on with his business notwithstanding. We may see here what gave rise to the pagan idolatry; it was terminating those regards in the instruments of our comfort which should have passed through them to the Author. Paul and Barnabas had cured a cripple, and therefore the people deified them, instead of glorifying God for giving them such power, which should make us very cautious that we do not give that honour to another, or take it to ourselves, which is due to God only.
Adam Clarke: Commentary on the Bible - 1831
14:8: Impotent in his feet - Αδυνατος τοις ποσιν, He had no muscular power, and probably his ancle bones were dislocated; or he had what is commonly termed club feet; this is the more likely, as he is said to have been lame from his mother's womb, and to have never walked.
Albert Barnes: Notes on the Bible - 1834
14:8: And there sat - There dwelt, Mat 9:16; Act 18:11 (margin). The word "sat," however, indicates his usual posture, his helpless condition. Such persons commonly sat by the wayside, or in some public place, to ask for alms, Mar 10:46.
Impotent in his feet - ἀδύνατος adunatos. Without any power. Entirely deprived of the use of his feet.
Being a cripple - Lame.
Who never had walked - The miracle, therefore, would be more remarkable, as the man would be well known. As they were persecuted from place to place, and opposed in every manner, it was desirable that a signal miracle should be performed to carry forward and establish the work of the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:8: impotent: Act 4:9; Joh 5:3, Joh 5:7
being: Act 3:2; Joh 5:5, Joh 9:1, Joh 9:2
Geneva 1599
14:8 (3) And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked:
(3) It is an old subtlety of the devil, either to cause the faithful servants of God to be immediately banished, or to be worshipped as idols: and he does this by taking occasion of miracles which they have done.
John Gill
14:8 And there sat a certain man at Lystra,.... Where the apostle was preaching; and perhaps he sat there to beg, where there was a great concourse of people, and which might be in the open street: this man was
impotent in his feet; so weak, as not to be able to walk, and even to stand on them, and therefore is said to sit:
being a cripple from his mother's womb; he was born lame, as was the man cured by Peter, Acts 3:2
who never had walked; these circumstances are mentioned, to show that his case was incurable by any human art, and to illustrate the following miracle.
Robert Jamieson, A. R. Fausset and David Brown
14:8 AT LYSTRA PAUL HEALING A CRIPPLE, THE PEOPLE ARE SCARCE RESTRAINED FROM SACRIFICING TO THEM AS GODS, BUT AFTERWARDS, THEIR MINDS BEING POISONED, THEY STONE PAUL, LEAVING HIM FOR DEAD--WITHDRAWING TO DERBE, THEY PREACH AND TEACH THERE. (Acts 14:8-21)
there sat there a certain man . . . a cripple from his mother's womb . . . The same heard Paul speak--in the open air and (Acts 14:11) to a crowd of people.
14:914:9: ասէ՛ մեծաձայն. Քե՛զ ասեմ յանուն Տեառն մերոյ Յիսուսի Քրիստոսի. Յո՛տն կաց ՚ի վերայ ոտից քոց ուղիղ։ Եւ վազվազէր՝ եւ գնայր[2463]։ [2463] Ոմանք. Յո՛տն կա ՚ի վերայ։
9. բարձրաձայն ասաց. «Մեր Տիրոջ՝ Յիսուս Քրիստոսի անունով քեզ եմ ասում. կանգնի՛ր քո ոտքերի վրայ ուղիղ»: Եւ նա վեր ցատկեց ու վազվզում էր:
9 Բարձր ձայնով մը ըսաւ. «Ելի՛ր, ոտքերուդ վրայ շիտա՛կ կայնէ»։ Ան ալ ցատկելով՝ կը քալէր։
ասէ մեծաձայն. [60]Քեզ ասեմ յանուն Տեառն մերոյ Յիսուսի Քրիստոսի.`` Յոտն կաց ի վերայ ոտից քոց ուղիղ: Եւ վազվազէր եւ գնայր:

14:9: ասէ՛ մեծաձայն. Քե՛զ ասեմ յանուն Տեառն մերոյ Յիսուսի Քրիստոսի. Յո՛տն կաց ՚ի վերայ ոտից քոց ուղիղ։ Եւ վազվազէր՝ եւ գնայր[2463]։
[2463] Ոմանք. Յո՛տն կա ՚ի վերայ։
9. բարձրաձայն ասաց. «Մեր Տիրոջ՝ Յիսուս Քրիստոսի անունով քեզ եմ ասում. կանգնի՛ր քո ոտքերի վրայ ուղիղ»: Եւ նա վեր ցատկեց ու վազվզում էր:
9 Բարձր ձայնով մը ըսաւ. «Ելի՛ր, ոտքերուդ վրայ շիտա՛կ կայնէ»։ Ան ալ ցատկելով՝ կը քալէր։
zohrab-1805▾ eastern-1994▾ western am▾
14:99: Он слушал говорившего Павла, который, взглянув на него и увидев, что он имеет веру для получения исцеления,
14:9  οὖτος ἤκουσεν τοῦ παύλου λαλοῦντος· ὃς ἀτενίσας αὐτῶ καὶ ἰδὼν ὅτι ἔχει πίστιν τοῦ σωθῆναι
14:9. οὗτος (The-one-this) ἤκουεν (it-was-hearing) τοῦ (of-the-one) Παύλου (of-a-Paulos) λαλοῦντος: (of-speaking-unto) ὃς (which) ἀτενίσας (having-stretched-along-to) αὐτῷ (unto-it) καὶ (and) ἰδὼν (having-had-seen) ὅτι (to-which-a-one) ἔχει (it-holdeth) πίστιν (to-a-trust) τοῦ (of-the-one) σωθῆναι (to-have-been-saved,"
14:9. dixit magna voce surge super pedes tuos rectus et exilivit et ambulabatSaid with a loud voice: Stand upright on thy feet. And he leaped up and walked.
9. The same heard Paul speaking: who, fastening his eyes upon him, and seeing that he had faith to be made whole,
14:9. This man heard Paul speaking. And Paul, gazing at him intently, and perceiving that he had faith, so that he might be healed,
14:9. The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed,
The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed:

9: Он слушал говорившего Павла, который, взглянув на него и увидев, что он имеет веру для получения исцеления,
14:9  οὖτος ἤκουσεν τοῦ παύλου λαλοῦντος· ὃς ἀτενίσας αὐτῶ καὶ ἰδὼν ὅτι ἔχει πίστιν τοῦ σωθῆναι
14:9. dixit magna voce surge super pedes tuos rectus et exilivit et ambulabat
Said with a loud voice: Stand upright on thy feet. And he leaped up and walked.
14:9. This man heard Paul speaking. And Paul, gazing at him intently, and perceiving that he had faith, so that he might be healed,
14:9. The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed,
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: "Увидев, что он имел веру..." - увидев проницательным взором Богопросвещенного апостола.
Adam Clarke: Commentary on the Bible - 1831
14:9: That he had faith to be healed - How did this faith come to this poor heathen? Why, by hearing the word of God preached: for it is said, the same heard Paul speak. And it appears that he credited the doctrine he heard, and believed that Jesus could, if he would, make him whole. Besides, he must have heard of the miracles which the apostles had wrought, see Act 14:3; and this would raise his expectation of receiving a cure.
Albert Barnes: Notes on the Bible - 1834
14:9: Who stedfastly beholding him - Fixing his eyes intently on him. See the notes on Act 1:10.
And perceiving - How he perceived this is not said. Perhaps it was indicated by the ardor, humility, and strong desire depicted in his countenance. He had heard Paul, and perhaps the apostle had dwelt particularly on the miracles with which the gospel had been attested. The miracles performed also in Icontium had doubtless also been heard of in Lystra.
Had faith to be healed - Compare Mat 9:21-22, Mat 9:28-29; Luk 7:50; Luk 17:19; Luk 18:42.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:9: who: Act 3:4
he had: Mat 8:10, Mat 9:22, Mat 9:28, Mat 9:29, Mat 13:58, Mat 15:28; Mar 1:40, Mar 1:41, Mar 2:5, Mar 2:11, Mar 2:12, Mar 9:23, Mar 9:24; Mar 10:52
John Gill
14:9 The same heard Paul speak,.... That is, preach the Gospel; he was one of his hearers, and faith came to hint by hearing; the Arabic version adds, "he cried unto him"; that is, to Paul, whom he heard:
who steadfastly beholding him; not the lame man beholding Paul, but Paul beholding the lame man, as the Syriac and Ethiopic versions both express it, as also Beza's ancient copy and others; so Peter looked on the man he cured, Acts 3:4.
And perceiving that he had faith to be healed; as he might by his looks, his gestures, his attention in hearing, and it may be by somewhat that he said, as well as by revelation, or a spirit of discerning, which he had.
John Wesley
14:9 He had faith to be healed - He felt the power of God in his soul; and thence knew it was sufficient to heal his body also.
Robert Jamieson, A. R. Fausset and David Brown
14:9 who steadfastly beholding him--as he did Elymas the sorcerer when about to work a miracle on him.
and perceiving that he had faith to be healed--Paul may have been led by the sight of this cripple to dwell on the Saviour's miracles of healing, and His present power; and perceiving from the eagerness with which the patient drank in his words, that he was prepared to put his own case into the Redeemer's hands, the Spirit of the glorified Physician came all upon Paul, and "with a loud voice" he bade him "stand upright upon his feet." The effect was instantaneous--he sprang to his feet "and walked."
14:1014:10: Եւ ժողովրդոցն տեսեալ զոր արարն Պաւղոս, բարձի՛ն զձայնս իւրեանց Լիկոնարէն, եւ ասեն. Աստուածք նմանեալ մարդկան իջի՛ն առ մեզ[2464]։ [2464] Ոմանք. Լիկաոնարէն... աստուածքն նմանեալք։
10. Եւ ժողովրդի բազմութիւնը, տեսնելով այն, ինչ Պօղոսն արեց, իր ձայնը բարձրացրեց եւ լիկայոներէն ասաց. «Աստուածներ, մարդկանց կերպարանքով, իջան մեզ մօտ»:
10 Ժողովուրդը, երբ Պօղոսին ըրածը տեսաւ, ձայներնին վերցնելով՝ Լիկայոներէն ըսին. «Աստուածները մարդոց նմանութիւնով մեզի իջեր են»։
Եւ ժողովրդոցն տեսեալ զոր արարն Պաւղոս` բարձին զձայնս իւրեանց Լիկայոնարէն եւ ասեն. Աստուածք նմանեալք մարդկան իջին առ մեզ:

14:10: Եւ ժողովրդոցն տեսեալ զոր արարն Պաւղոս, բարձի՛ն զձայնս իւրեանց Լիկոնարէն, եւ ասեն. Աստուածք նմանեալ մարդկան իջի՛ն առ մեզ[2464]։
[2464] Ոմանք. Լիկաոնարէն... աստուածքն նմանեալք։
10. Եւ ժողովրդի բազմութիւնը, տեսնելով այն, ինչ Պօղոսն արեց, իր ձայնը բարձրացրեց եւ լիկայոներէն ասաց. «Աստուածներ, մարդկանց կերպարանքով, իջան մեզ մօտ»:
10 Ժողովուրդը, երբ Պօղոսին ըրածը տեսաւ, ձայներնին վերցնելով՝ Լիկայոներէն ըսին. «Աստուածները մարդոց նմանութիւնով մեզի իջեր են»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1010: сказал громким голосом: тебе говорю во имя Господа Иисуса Христа: стань на ноги твои прямо. И он тотчас вскочил и стал ходить.
14:10  εἶπεν μεγάλῃ φωνῇ, ἀνάστηθι ἐπὶ τοὺς πόδας σου ὀρθός. καὶ ἥλατο καὶ περιεπάτει.
14:10. εἶπεν (it-had-said) μεγάλῃ (unto-great) φωνῇ (unto-a-sound,"Ἀνάστηθι (Thou-should-have-had-stood-up) ἐπὶ (upon) τοὺς (to-the-ones) πόδας (to-feet) σου (of-thee) ὀρθός: (straight-jutted) καὶ (and) ἥλατο ( it-jumped ) καὶ (and) περιεπάτει. (it-was-treading-about-unto)
14:10. turbae autem cum vidissent quod fecerat Paulus levaverunt vocem suam lycaonice dicentes dii similes facti hominibus descenderunt ad nosAnd when the multitudes had seen what Paul had done, they lifted up their voice in the Lycaonian tongue, saying: The gods are come down to us in the likeness of men.
10. said with a loud voice, Stand upright on thy feet. And he leaped up and walked.
14:10. said with a loud voice, “Stand upright upon your feet!” And he leaped up and walked around.
14:10. Said with a loud voice, Stand upright on thy feet. And he leaped and walked.
Said with a loud voice, Stand upright on thy feet. And he leaped and walked:

10: сказал громким голосом: тебе говорю во имя Господа Иисуса Христа: стань на ноги твои прямо. И он тотчас вскочил и стал ходить.
14:10  εἶπεν μεγάλῃ φωνῇ, ἀνάστηθι ἐπὶ τοὺς πόδας σου ὀρθός. καὶ ἥλατο καὶ περιεπάτει.
14:10. turbae autem cum vidissent quod fecerat Paulus levaverunt vocem suam lycaonice dicentes dii similes facti hominibus descenderunt ad nos
And when the multitudes had seen what Paul had done, they lifted up their voice in the Lycaonian tongue, saying: The gods are come down to us in the likeness of men.
14:10. said with a loud voice, “Stand upright upon your feet!” And he leaped up and walked around.
14:10. Said with a loud voice, Stand upright on thy feet. And he leaped and walked.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:10: Said with a loud voice - After this clause the following is found in CD, and several others, either in the text or margin: σοι λεγω εν τῳ ονοματι του Κυριου Ιησου ΧριϚου, I say unto thee, In the name of the Lord Jesus Christ, "stand upright on thy feet." This reading is also in several versions; and though it may not stand on such evidence as to entitle it to a place in the text, yet it is not likely that St. Paul would not have used the sacred name on such an occasion; especially as this appears to have been the usual form. See Act 3:6.
He leaped and walked - Giving the fullest proof of his restoration: his leaping, however, might have been through joy of having received his cure.
Albert Barnes: Notes on the Bible - 1834
14:10: Said with a loud voice - See the notes on Joh 11:43.
And he leaped - See the notes on Act 3:8. Compare Isa 35:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:10: Stand: Act 3:6-8, Act 9:33, Act 9:34; Isa 35:6; Luk 7:14, Luk 13:11-13; Joh 5:8, Joh 5:9, Joh 14:12
John Gill
14:10 Said with a loud voice,.... Not only that the man, but that all might hear and attend to the miracle about to be wrought:
stand upright on thy feet; in five of Beza's manuscripts, and in other copies, and in the Complutensian edition, and in the Syriac version, this clause is introduced with these words, "I say unto thee, in the name of the Lord Jesus Christ"; which is much such a form that Peter used, Acts 3:6 whereby the virtue of the miracle is ascribed to Christ, and not assumed by the apostle:
and he leaped and walked; he sprung up directly from his seat, and leaped about for joy, and walked as well as any other man could.
14:1114:11: Եւ կոչէին զԲառնաբաս Դիո՛ս, եւ զՊաւղոս Հերմէ՛ս, քանզի նա՛ էր առաջնորդ բանին[2465]։ [2465] Ոմանք. Եւ կոչեցին զբառ՛՛։ Ոմանք ՚ի լուս՛՛. ՚ի վերայ՝ Դիոս. նշանակեն՝ Որմիսդ. եւ ՚ի վերայ՝ Հերմէս՝ Տիր դից դպիր։
11. Եւ Բառնաբասին Դիոս էին կոչում, իսկ Պօղոսին՝ Հերմէս, քանի որ նա էր խօսքն առաջնորդողը:
11 Բառնաբասը Դիոս կը կոչէին եւ Պօղոսը՝ Հերմէս, վասն զի անիկա էր գլխաւոր խօսողը։
Եւ կոչէին զԲառնաբաս Դիոս, եւ զՊաւղոս` Հերմէս, քանզի նա էր առաջնորդ բանին:

14:11: Եւ կոչէին զԲառնաբաս Դիո՛ս, եւ զՊաւղոս Հերմէ՛ս, քանզի նա՛ էր առաջնորդ բանին[2465]։
[2465] Ոմանք. Եւ կոչեցին զբառ՛՛։ Ոմանք ՚ի լուս՛՛. ՚ի վերայ՝ Դիոս. նշանակեն՝ Որմիսդ. եւ ՚ի վերայ՝ Հերմէս՝ Տիր դից դպիր։
11. Եւ Բառնաբասին Դիոս էին կոչում, իսկ Պօղոսին՝ Հերմէս, քանի որ նա էր խօսքն առաջնորդողը:
11 Բառնաբասը Դիոս կը կոչէին եւ Պօղոսը՝ Հերմէս, վասն զի անիկա էր գլխաւոր խօսողը։
zohrab-1805▾ eastern-1994▾ western am▾
14:1111: Народ же, увидев, что сделал Павел, возвысил свой голос, говоря по-ликаонски: боги в образе человеческом сошли к нам.
14:11  οἵ τε ὄχλοι ἰδόντες ὃ ἐποίησεν παῦλος ἐπῆραν τὴν φωνὴν αὐτῶν λυκαονιστὶ λέγοντες, οἱ θεοὶ ὁμοιωθέντες ἀνθρώποις κατέβησαν πρὸς ἡμᾶς·
14:11. οἵ ( Which ) τε (also) ὄχλοι (crowds) ἰδόντες ( having-had-seen ) ὃ (to-which) ἐποίησεν (it-did-unto,"Παῦλος (a-Paulos,"ἐπῆραν (they-lifted-upon) τὴν (to-the-one) φωνὴν (to-a-sound) αὐτῶν (of-them) Λυκαονιστὶ (unto-Lukaonian) λέγοντες ( forthing ,"Οἱ (The-ones) θεοὶ (deities) ὁμοιωθέντες ( having-been-en-along-belonged ) ἀνθρώποις (unto-mankinds) κατέβησαν (they-had-stepped-down) πρὸς (toward) ἡμᾶς, (to-us,"
14:11. et vocabant Barnaban Iovem Paulum vero Mercurium quoniam ipse erat dux verbiAnd they called Barnabas, Jupiter: but Paul, Mercury: because he was chief speaker.
11. And when the multitudes saw what Paul had done, they lifted up their voice, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men.
14:11. But when the crowds had seen what Paul had done, they lifted up their voice in the Lycaonian language, saying, “The gods, having taken the likenesses of men, have descended to us!”
14:11. And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men.
And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men:

11: Народ же, увидев, что сделал Павел, возвысил свой голос, говоря по-ликаонски: боги в образе человеческом сошли к нам.
14:11  οἵ τε ὄχλοι ἰδόντες ὃ ἐποίησεν παῦλος ἐπῆραν τὴν φωνὴν αὐτῶν λυκαονιστὶ λέγοντες, οἱ θεοὶ ὁμοιωθέντες ἀνθρώποις κατέβησαν πρὸς ἡμᾶς·
14:11. et vocabant Barnaban Iovem Paulum vero Mercurium quoniam ipse erat dux verbi
And they called Barnabas, Jupiter: but Paul, Mercury: because he was chief speaker.
14:11. But when the crowds had seen what Paul had done, they lifted up their voice in the Lycaonian language, saying, “The gods, having taken the likenesses of men, have descended to us!”
14:11. And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men.
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
11: "Говоря по-ликаонски..." Что это за ликаонское наречие, сказать трудно: одни считают его за наречие, родственное ассирийскому, другие - за тождественное каппадокийскому, третьи - за испорченное греческое.
Adam Clarke: Commentary on the Bible - 1831
14:11: Saying, in the speech of Lycaonia - What this language was has puzzled the learned not a little. Calmet thinks it was a corrupt Greek dialect; as Greek was the general language of Asia Minor. Mr. Paul Ernest Jablonski, who has written a dissertation expressly on the subject, thinks it was the same language with that of the Cappadocians, which was mingled with Syriac. That it was no dialect of the Greek must be evident from the circumstance of its being here distinguished from it. We have sufficient proofs from ancient authors that most of these provinces used different languages; and it is correctly remarked, by Dr. Lightfoot, that the Carians, who dwelt much nearer Greece than the Lycaonians, are called by Homer, βαρβαροφωνοι, people of a barbarous or strange language; and Pausanias also called them Barbari. That the language of Pisidia was distinct from the Greek we have already seen, note on Act 13:15. We have no light to determine this point; and every search after the language of Lycaonia must be, at this distance of time, fruitless.
The gods are come down to us in the likeness of men - From this, and from all heathen antiquity, it is evident:
1. That the heathen did not consider the Divine nature, how low soever they rated it, to be like the human nature.
2. That they imagined that these celestial beings often assumed human forms to visit men, in order to punish the evil and reward the good. The Metamorphoses of Ovid are full of such visitations; and so are Homer, Virgil, and other poets. The angels visiting Abraham, Jacob, Lot, etc., might have been the foundation on which most of these heathen fictions were built.
The following passage in Homer will cast some light upon the point: -
Και τε Θεοι, ξεινοισιν εοικοτες αλλοδαποισι,
Παντοιοι τελεθοντες, επιϚρωφωσι ποληας,
Ανθρωπων ὑβριν τε και ευνομιην εφορωντες.
Hom. Odyss. xvii. ver. 485.
For in similitude of strangers oft,
The gods, who can with ease all shapes assume,
Repair to populous cities, where they mark
The outrageous and the righteous deeds of men.
Cowper.
Ovid had a similar notion, where he represents Jupiter coming down to visit the earth, which seems to be copied from Genesis, Gen 18:20, Gen 18:21 : And the Lord said, Because the cry of Sodom and Gomorrah is great, and because their sin is grievous, I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me: and if not, I will know.
Contigerat nostras infamia temporis aures:
Quam cupiens falsam, summo delabor Olympo.
Et deus humana lustro sub imagine terras.
Longa mora est, quantum noxae sit ubique repertum,
Enamerare: minor fuit ipsa infamia vero.
Metam. lib. i. ver. 211.
The clamours of this vile, degenerate age,
The cries of orphans, and the oppressor's rage,
Had reached the stars: "I will descend," said I,
In hope to prove this loud complaint a lie.
Disguised in human shape, I traveled round
The world, and more than what I heard, I found.
Dryden.
It was a settled belief among the Egyptians, that their gods, sometimes in the likeness of men, and sometimes in that of animals which they held sacred, descended to the earth, and traveled through different provinces, to punish, reward, and protect. The Hindoo Avatars, or incarnations of their gods, prove how generally this opinion had prevailed. Their Poorana are full of accounts of the descent of Brahma, Vishnoo, Shiva, Naradu, and other gods, in human shape. We need not wonder to find it in Lycaonia.
Albert Barnes: Notes on the Bible - 1834
14:11: They lifted up their voices - They spoke with astonishment, such as might be expected when it was supposed that the gods had come down.
In the speech of Lycaonia - What this language was has much perplexed commentators. It was probably a mixture of the Greek and Syriac. In that region generally the Greek was usually spoken with more or less purity; and from the fact that it was not far from the regions of Syria, it is probable that the Greek language was corrupted with this foreign admixture.
The gods ... - All the region was idolatrous. The gods which were worshipped there were those which were worshipped throughout Greece.
Are come down - The miracle which Paul had performed led them to suppose this. It was evidently beyond human ability, and they had no other way of accounting for it than by supposing that their gods had personally appeared.
In the likeness of men - Many of their gods were heroes, whom they worshipped after they were dead. It was a common belief among them that the gods appeared to people in human form. The poems of Homer, of Virgil, etc., are filled with accounts of such appearances, and the only way in which they supposed the gods to take knowledge of human affairs, and to help people, was by their personally appearing in this form. See Homer's Odyssey, xvii. 485; Catullus, 64, 384; Ovid's Metamorph., i. 212 (Kuinoel). Thus, Homer says:
"For in similitude of strangers oft.
The gods, who can with ease all shapes assume,
Repair to populous cities, where they mark.
Th' outrageous and the righteous deeds of men."
Cowper.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:11: The gods: Act 8:10, Act 12:22, Act 28:6
John Gill
14:11 And when the people saw what Paul had done,.... In curing the lame man in so marvellous a manner, and concluding it to be a divine work, and what a mere creature could never perform:
they lift up their voices; not in indignation and wrath, but as persons astonished:
saying in the speech of Lycaonia; by which it should seem that Lystra was a city of Lycaonia, since the Lycaonian language was spoken in it; the Arabic version reads, "in their own tongue"; and the Syriac version, "in the dialect of the country"; very likely a dialect of the Greek tongue;
the gods are come down to us in the likeness of men; they had a notion of deity, though a very wrong one; they thought there were more gods than one, and they imagined heaven to be the habitation of the gods; and that they sometimes descended on earth in human shape, as they supposed they now did.
John Wesley
14:11 The gods are come down - Which the heathens supposed they frequently did; Jupiter especially. But how amazingly does the prince of darkness blind the minds of them that believe not! The Jews would not own Christ's Godhead, though they saw him work numberless miracles. On the other hand, the heathens seeing mere men work one miracle, were for deifying them immediately.
Robert Jamieson, A. R. Fausset and David Brown
14:11 in the speech of Lycaonia--whether a corruption of the Greek tongue, which was well enough understood in this region, or the remains of some older tongue, is not known.
The gods are come down to us in the likeness of men--the language of an unsophisticated people. But "that which was a superstition in Lycaonia, and for which the whole "creation" groaned, became a reality at Bethlehem" [WEBSTER and WILKINSON].
14:1214:12: Իսկ քուրմն Դիայ որ կայր առաջի՛ քաղաքին, ցուլս եւ պսակս հասուցեալ ՚ի դուռն հանդերձ բազմութեամբքն՝ կամէր զոհե՛լ[2466]։ [2466] Ոմանք. ՚Ի դուռնն հանդերձ բազմութեամբն։
12. Իսկ քաղաքի մուտքին կանգնած Դիոսի քուրմը, ցուլեր եւ պսակներ հասցնելով դռան մօտ, կամենում էր զոհ մատուցել բազմութեան հետ միասին:
12 Իսկ քաղաքին առջեւ եղած Դիոսին քուրմը ցուլեր եւ պսակներ բերելով դռներուն առջեւ, բազմութեանը հետ մէկտեղ կ’ուզէր որ զոհ ընէ։
Իսկ քուրմն Դիայ որ կայր առաջի քաղաքին, ցուլս եւ պսակս հասուցեալ ի դուռնն` հանդերձ բազմութեամբքն կամէր զոհել:

14:12: Իսկ քուրմն Դիայ որ կայր առաջի՛ քաղաքին, ցուլս եւ պսակս հասուցեալ ՚ի դուռն հանդերձ բազմութեամբքն՝ կամէր զոհե՛լ[2466]։
[2466] Ոմանք. ՚Ի դուռնն հանդերձ բազմութեամբն։
12. Իսկ քաղաքի մուտքին կանգնած Դիոսի քուրմը, ցուլեր եւ պսակներ հասցնելով դռան մօտ, կամենում էր զոհ մատուցել բազմութեան հետ միասին:
12 Իսկ քաղաքին առջեւ եղած Դիոսին քուրմը ցուլեր եւ պսակներ բերելով դռներուն առջեւ, բազմութեանը հետ մէկտեղ կ’ուզէր որ զոհ ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1212: И называли Варнаву Зевсом, а Павла Ермием, потому что он начальствовал в слове.
14:12  ἐκάλουν τε τὸν βαρναβᾶν δία, τὸν δὲ παῦλον ἑρμῆν, ἐπειδὴ αὐτὸς ἦν ὁ ἡγούμενος τοῦ λόγου.
14:12. ἐκάλουν (they-were-calling-unto) τε (also) τὸν (to-the-one) Βαρνάβαν (to-a-Barnabas) Δία, (to-a-zeus,"τὸν (to-the-one) δὲ (moreover) Παῦλον (to-a-Paulos) Ἑρμῆν (to-a-hermes) ἐπειδὴ (upon-if-then) αὐτὸς (it) ἦν (it-was) ὁ (the-one) ἡγούμενος ( leading-unto ) τοῦ (of-the-one) λόγου. (of-a-forthee)
14:12. sacerdos quoque Iovis qui erat ante civitatem tauros et coronas ante ianuas adferens cum populis volebat sacrificareThe priest also of Jupiter that was before the city, bringing oxen and garlands before the gate, would have offered sacrifice with the people.
12. And they called Barnabas, Jupiter; and Paul, Mercury, because he was the chief speaker.
14:12. And they called Barnabas, ‘Jupiter,’ yet truly they called Paul, ‘Mercury,’ because he was the lead speaker.
14:12. And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker.
And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker:

12: И называли Варнаву Зевсом, а Павла Ермием, потому что он начальствовал в слове.
14:12  ἐκάλουν τε τὸν βαρναβᾶν δία, τὸν δὲ παῦλον ἑρμῆν, ἐπειδὴ αὐτὸς ἦν ὁ ἡγούμενος τοῦ λόγου.
14:12. sacerdos quoque Iovis qui erat ante civitatem tauros et coronas ante ianuas adferens cum populis volebat sacrificare
The priest also of Jupiter that was before the city, bringing oxen and garlands before the gate, would have offered sacrifice with the people.
14:12. And they called Barnabas, ‘Jupiter,’ yet truly they called Paul, ‘Mercury,’ because he was the lead speaker.
14:12. And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker.
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
12: "И называли Варнаву Зевсом, а Павла Ермием..." Почему именно этих богов видел народ в Варнаве и Павле, объясняется частью местной фригийской сказкой о явлении именно этих богов в человеческом виде (у Овидия, Metamorph, VIII), частью - тем, что близ города был храм или идол Зевса, а Эрмий, как красноречивый истолкователь богов, считался обязанным сопровождать Зевса, когда он сходил с Олимпа к смертным. Намек на это последнее дается и самим Дееписателем, по которому Павла сочли Эрмием, потому что он начальствовал в слове... Возможно, что и самый внешний облик апостолов имел здесь свое значение: Павел, как юноша (VII:58), отличавшийся живостью характера, отражавшеюся во всех его речах и действиях, легко мог быть отождествлен с Эрмием, коего представляли нежным, живым, благообразным юношей, тогда как Варнава своею степенностью вполне мог напоминать язычникам "Зевса" (Златоуст: "мне кажется, что Варнава имел и вид достопочтенный...").
Adam Clarke: Commentary on the Bible - 1831
14:12: They called Barnabas, Jupiter; and Paul, Mercurius - The heathens supposed that Jupiter and Mercury were the gods who most frequently assumed the human form; and Jupiter was accustomed to take Mercury with him on such expeditions. Jupiter was the supreme god of the heathens; and Mercury was by them considered the god of eloquence. And the ancient fable, from which I have quoted so largely above, represents Jupiter and Mercury coming to this very region, where they were entertained by Lycaon, from whom the Lycaonians derived their name. See the whole fable in the first book of Ovid's Metamorphoses. As the ancients usually represented Jupiter as rather an aged man, large, noble, and majestic; and Mercury young, light, and active, the conjecture of Chrysostom is very probable, that Barnabas was a large, noble, well-made man, and probably in years; and St. Paul, young, active, and eloquent; on which account, they termed the former Jupiter, and the latter Mercury. That Mercury was eloquent and powerful in his words is allowed by the heathens; and the very epithet that is applied here to Paul, ην ὁ ἡγουμενος του λογου, he was the chief or leader of the discourse, was applied to Mercury. So Jamblichus de Myster. Init. Θεος ὁ των λογων ἡγεμων ὁ Ἑρμης. And Macrobius, Sat. i. 8: Scimus Mercurium vocis et sermonis potentem. We know that Mercury is powerful both in his voice and eloquence. With the Lycaonians, the actions of these apostles proved them to be gods; and the different parts they took appeared to them to fix their character, so that one was judged to be Jupiter, and the other Mercury.
Albert Barnes: Notes on the Bible - 1834
14:12: And they called Barnabas, Jupiter - Jupiter was the most powerful of all the gods of the ancients. He was represented as the son of Saturn and Ops, and was educated in a cave on Mount Ida, in the island of Crete. The worship of Jupiter was almost universal. He was the Aremon of Africa, the Belus of Babylon, the Osiris of Egypt. His common appellation was, The Father of gods and men. He was usually represented as sitting upon a golden or an ivory throne, holding in one hand a thunderbolt, and in the other a scepter of cypress. His power was supposed to extend over other gods; and everything was subservient to his will except the Fates. There is the most abundant proof that he was worshipped in the region of Lycaonia and throughout Asia Minor. There was, besides, a fable among the inhabitants of Lycaonia that Jupiter and Mercury had once visited that place, and had been received by Philemon. The whole fable is related by Ovid, "Metam.," 8, 611, etc.
And Paul, Mercurius - Mercury, called by the Greeks Hermes, was a celebrated god of antiquity. No less than five of this name are mentioned by Cicero. The most celebrated was the son of Jupiter and Maia. He was the messenger of the gods, and of Jupiter in particular; he was the patron of travelers and shepherds; he conducted the souls of the dead into the infernal regions; he presided over orators, and declaimers, and merchants; and he was also the god of thieves, pickpockets, and all dishonest persons. He was regarded as the god of eloquence; and as light, rapid, and quick in his movements. The conjecture of Chrysostom is, that Barnabas was a large, athletic man, and was hence taken for Jupiter; and that Paul was small in his person, and was hence supposed to be Mercury.
Because he was the chief speaker - The office of Mercury was to deliver the messages of the gods; and as Paul only had been discoursing, he was supposed to be Mercury.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:12: Jupiter: Act 19:35
John Gill
14:12 And they called Barnabas Jupiter,.... The supreme God; it may be because that Barnabas was the oldest man, of the tallest stature, and largest bulk, and made the best figure; whereas Paul was younger, of a low stature, and mean appearance:
and Paul Mercurius, because he was the chief speaker; Mercury was the god of eloquence, and the messenger of the gods, and the interpreter of their will (r); Paul being chiefly concerned in preaching and speaking to the people, they called him by the name of this God: the Jews had a doctor in their schools, whom they called , "the chief of the speakers" (s).
(r) Vid Macrob. Saturnal. l. 1. c. 17, 19. (s) Juchasin, fol. 45. 2. & 46. 1.
Robert Jamieson, A. R. Fausset and David Brown
14:12 they called Barnabas, Jupiter--the father of the gods, from his commanding mien (CHRYSOSTOM thinks).
and Paul, Mercurius--the god of eloquence and the messenger and attendant of Jupiter, in the heathen mythology.
14:1314:13: Եւ լուեալ առաքելոցն Բառնաբայ եւ Պաւղոսի, պատառեալ զհանդերձս իւրեանց՝ արտա՛քս վազեցին յամբոխէն. աղաղակէին՝
13. Իսկ Բառնաբաս եւ Պօղոս առաքեալները, երբ այդ լսեցին, իրենց զգեստները պատառոտելով՝ ամբոխի միջից դուրս վազեցին[27]. աղաղակում էին եւ ասում.[27] Յունարէնը՝ դէպի ամբոխը վազեցին:
13 Բայց Բառնաբաս ու Պօղոս առաքեալները երբ լսեցին, իրենց հանդերձները պատռելով՝ դուրս ցատկեցին բազմութեանը մէջ, աղաղակելով ու ըսելով.
Եւ լուեալ առաքելոցն Բառնաբայ եւ Պաւղոսի, պատառեալ զհանդերձս իւրեանց` արտաքս վազեցին [61]յամբոխէն. աղաղակէին:

14:13: Եւ լուեալ առաքելոցն Բառնաբայ եւ Պաւղոսի, պատառեալ զհանդերձս իւրեանց՝ արտա՛քս վազեցին յամբոխէն. աղաղակէին՝
13. Իսկ Բառնաբաս եւ Պօղոս առաքեալները, երբ այդ լսեցին, իրենց զգեստները պատառոտելով՝ ամբոխի միջից դուրս վազեցին[27]. աղաղակում էին եւ ասում.
[27] Յունարէնը՝ դէպի ամբոխը վազեցին:
13 Բայց Բառնաբաս ու Պօղոս առաքեալները երբ լսեցին, իրենց հանդերձները պատռելով՝ դուրս ցատկեցին բազմութեանը մէջ, աղաղակելով ու ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
14:1313: Жрец же [идола] Зевса, находившегося перед их городом, приведя к воротам волов и [принеся] венки, хотел вместе с народом совершить жертвоприношение.
14:13  ὅ τε ἱερεὺς τοῦ διὸς τοῦ ὄντος πρὸ τῆς πόλεως ταύρους καὶ στέμματα ἐπὶ τοὺς πυλῶνας ἐνέγκας σὺν τοῖς ὄχλοις ἤθελεν θύειν.
14:13. ὅ (The-one) τε (also) ἱερεὺς (a-sacreder-of) τοῦ (of-the-one) Διὸς (of-a-zeus) τοῦ (of-the-one) ὄντος (of-being) πρὸ (before) τῆς (of-the-one) πόλεως (of-a-city,"ταύρους (to-bulls) καὶ (and) στέμματα (to-wreathings-to) ἐπὶ (upon) τοὺς (to-the-ones) πυλῶνας (to-gatings) ἐνέγκας (having-beared,"σὺν (together) τοῖς (unto-the-ones) ὄχλοις (unto-crowds) ἤθελεν (it-was-determining) θύειν. (to-surge)
14:13. quod ubi audierunt apostoli Barnabas et Paulus conscissis tunicis suis exilierunt in turbas clamantesWhich, when the apostles Barnabas and Paul had heard, rending their clothes, they leaped out among the people, crying,
13. And the priest of Jupiter whose was before the city, brought oxen and garlands unto the gates, and would have done sacrifice with the multitudes.
14:13. Also, the priest of Jupiter, who was outside the city, in front of the gate, bringing in oxen and garlands, was willing to offer sacrifice with the people.
14:13. Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.
Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people:

13: Жрец же [идола] Зевса, находившегося перед их городом, приведя к воротам волов и [принеся] венки, хотел вместе с народом совершить жертвоприношение.
14:13  ὅ τε ἱερεὺς τοῦ διὸς τοῦ ὄντος πρὸ τῆς πόλεως ταύρους καὶ στέμματα ἐπὶ τοὺς πυλῶνας ἐνέγκας σὺν τοῖς ὄχλοις ἤθελεν θύειν.
14:13. quod ubi audierunt apostoli Barnabas et Paulus conscissis tunicis suis exilierunt in turbas clamantes
Which, when the apostles Barnabas and Paul had heard, rending their clothes, they leaped out among the people, crying,
14:13. Also, the priest of Jupiter, who was outside the city, in front of the gate, bringing in oxen and garlands, was willing to offer sacrifice with the people.
14:13. Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: "Венки..." - для украшения ими жертвенных волов, что делалось обычно для большого угождения богам.
Adam Clarke: Commentary on the Bible - 1831
14:13: Then the priest of Jupiter, which was before their city - There is a meaning here, which ordinary readers will not readily apprehend. Many cities were put under the protection of a particular deity; and the image of that deity placed at the entrance, to signify that he was the guardian and protector. To this St. Luke, every where as accurate as he is circumstantial, refers. Lystra, it appears, was under the guardianship of Jupiter Propulaius, Διος προπυλαιου, which St. Luke translates, του Διος οντος της πολεως, the Jupiter that was before the city, which is another term for Jupiter Custos, or Jupiter the guardian. All these deities, according to the attributes they sustained, had their peculiar priests, rites, and sacrifices; and each a peculiar service and priest for the office he bore; so that Jupiter Brontes, Jupiter the thunderer, had a different service from Jupiter Custos, Jove the guardian. Hence we can see with what accuracy St. Luke wrote: the person who was going to offer them sacrifices was the priest of Jupiter Custos, under whose guardianship the city of Lystra was, and whom the priest supposed had visited the city in a human form; and Barnabas, probably for the reasons already assigned, he imagined was the person; and as Mercury, the god of eloquence, was the general attendant of Jupiter, the people and the priest supposed that Paul, who had a powerful, commanding eloquence, was that god, also disguised. A beautiful figure of such an image of Jupiter as, I suppose, stood before the gate of Lystra, still remains; and a fine engraving of it may be seen in Gruter's Inscriptions, vol. i. p. xx. Jupiter is represented naked, sitting on a curule or consular chair; in his right hand he holds his thunder, and a long staff in his left; at his right, stands the eagle prepared for flight; and, above, the winged cap and caduceus of Mercury. On the base is the inscription, Iuppiter Custom Domus Aug. Jupiter, the guardian of the house of Augustus. As the preserver or guardian of towns, he was generally styled Jupiter Custos, Serenus and Servator. His name, Jupiter, i.e. jurans pater, the helping father, entitled him, in those days of darkness, to general regard. On this false god, who long engrossed the worship of even the most enlightened nations on the earth, much may be seen in Lactantius, Divinar. Institution. lib. i., in the Antiquite expliquee of Montfaucon; and various inscriptions, relative to his character as guardian, etc., may be seen in Gruter, as above.
Oxen and garlands - That is, oxen adorned with flowers, their horns gilded, and neck bound about with fillets, as was the custom in sacrificial rites. They also crowned the gods themselves, the priests, and gates of the temples, with flowers. Of this method of adorning the victims, there are numerous examples in the Greek and Latin writers. A few may suffice. Thus Ovid: -
Victima labe carens et praestantissima forma
Sistitur ante aras; et vittis praesignis et auro.
Ovid, Met. lib. xv. ver. 130.
The fairest victim must the powers appease,
So fatal 'tis sometimes too much to please:
A purple filet his broad brow adorns
With flowery garlands, crown, and gilded horns.
Dryden.
Huic Anius niveis circumdata tempora vittis
Concutiens, et tristis ait; -
Ibid. lib. xiii. ver. 643.
The royal prophet shook his hoary head,
With fillets bound; and, sighing, thus he said -
Calcott.
- fovet ignibus aras,
Muneribus deos implet: feriuntque secures
Colla torosa boum vinctorum cornua vittis.
Ibid. lib. vii. ver. 427.
Rich curling fumes of incense feast the skies,
A hecatomb of voted victims dies,
With gilded horns, and garlands on their head,
In all the pomp of death to th' altar led.
Tate.
Virgil also refers to the same rites and circumstances: -
Saepe in honore deum medio stans hostia ad aram
Lanea dum nivea circumdatur infula vitta,
Inter cunctantes cecidit moribunda ministros.
Virg. Georg. lib. iii. ver. 486.
The victim ox that was for altars pressed,
Trimmed with white ribbons, and with garlands dressed,
Sunk of himself, without the god's command,
Preventing the slow sacrificer's hand.
Dryden.
Many similar examples may be seen in Wetstein and others.
At the time of worship, the Hindoo priests place garlands of flowers on the head of the image. Whether the garlands were intended to decorate the oxen or the apostles, we cannot say; but in either case the conduct of the Lycaonians was conformable to that of the modern Hindoos.
Albert Barnes: Notes on the Bible - 1834
14:13: Then the priest of Jupiter - He whose office it was to conduct the worship of Jupiter by offering sacrifices, etc.
Which was before their city - The word "which" here refers not to the priest, but to Jupiter. The temple or image of Jupiter was in front of their city, or near the gates. Ancient cities were supposed to be under the protection of particular gods; and their image, or a temple for their worship, was placed commonly in a conspicuous place at the entrance of the city.
Brought oxen - Probably brought two one to be sacrificed to each. It was common to sacrifice bullocks to Jupiter.
And garlands - The victims of sacrifice were usually decorated with ribbons and chaplets of flowers. See Kuinoel.
Unto the gates - The gates of the city, where were the images or temple of the gods.
Would have done sacrifice - Would have offered sacrifice to Barnabas and Paul. This the priest deemed a part of his office. And here we have a remarkable and most affecting instance of the folly and stupidity of idolatry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:13: and would: Act 10:25; Dan 2:46
Geneva 1599
14:13 Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the (d) gates, and would have done sacrifice with the people.
(d) Of the house where Paul and Barnabas were.
John Gill
14:13 Then the priest of Jupiter, which was before their city,.... Not that the priest was before the city, but Jupiter; and the phrase denotes either his presidency over the city, and so the Arabic version renders it, "who was the chief god of their city"; or the place where his image stood, which was out of the city, and so may be said to be before it; accordingly the Syriac version renders it, "who was without the city"; he who officiated as priest to him:
brought oxen and garlands unto the gates; either "of the city", as the Arabic and Ethiopic versions add, where was the statue of Jupiter; or else, and which is most likely, he brought them to the gates of the house, where Paul and Barnabas were; and to this sense the Syriac version renders it, "to the door of the dwelling place where they abode": what the oxen were brought for is easy to conceive, had it not been expressed; but for what should garlands or crowns be brought? These were used in sacrifices, for different purposes; sometimes they crowned the gods (t), to whom they sacrificed, and these might be brought to be put upon the heads of Paul and Barnabas; and sometimes the priests wore them (u), and which seems to be in imitation of the mitre, wore by the high priest among the Jews; and sometimes even those who came to sacrifice, and implore the assistance of their deities, wore them (w); likewise the altars on which they offered sacrifice were crowned with these garlands (x); and the sacrifices themselves, and which last seems to be the case here: the garlands were brought to be put upon the oxen; and these were for the most part made of cypress; sometimes of the pine tree, and sometimes of other leaves and flowers, such as were peculiar to the gods (y): and there was something like this among the Jews, at the offerings of their first fruits, which were done in this manner (z);
"they that were nearest (to Jerusalem) brought green figs and grapes; and they that were more remote brought dried figs and raisins; and an ox went before them, whose horns were covered with gold, , "and a crown of olives" on his head; a pipe sounded before them, till they came near to Jerusalem, and then they sent some before them, who "crowned" their first fruits.''
And would have done sacrifice with the people; that is, the priest and the people with him, would have offered sacrifice to Paul and Barnabas, as to two deities; and the Syriac and Ethiopic versions add, "to them"; to both the apostles, with which agrees the Arabic version.
(t) Baruch vi. 9. Justin. Apolog. 2. p. 57. Tertull. de Corona, c. 10. Alex. ab. Alex. Gen. dier. l. 4. c. 17. (u) Tertull. de Idolatria, c. 18. Alex. ab. Alex. ib. Paschalius de Coronis. l. 4. c. 13. (w) Paschal. ib. (x) Ovid de Tristibus, l. 3. eleg. 13. (y) Paschal. ib. c. 16. (z) Misn. Biccurim, c. 3. sect. 3.
John Wesley
14:13 The priest of Jupiter - Whose temple and image were just without the gate of the city, brought garlands - To put on the victims, and bulls - The usual offerings to Jupiter.
Robert Jamieson, A. R. Fausset and David Brown
14:13 the priest of Jupiter, which was before their city--that is, whose temple stood
before their city, brought oxen and garlands--to crown the victims and decorate, as on festive occasions, the porches.
14:1414:14: եւ ասէին. Արք՝ զի՞նչ գործէք զայդ. մեք ձեզ նմանօղք կարեօ՛ք մարդիկ եմք, աւետարանե՛լ ձեզ յայդպիսի ունայնութեանց դառնալ յԱստուած կենդանի. որ արար զերկինս եւ զերկիր, եւ զծով՝ եւ զամենայն որ ՚ի նոսա[2467]։ [2467] Ոմանք. Ձեզ նմանեալք կար՛՛... ՚ի յԱստուած կեն՛՛... եւ զերկիր, զծով եւ զամենայն որ է ՚ի նոսա։
14. «Ո՛վ մարդիկ, այդ ի՞նչ էք անում դուք. մենք էլ բնութեամբ ձեզ նման մարդիկ ենք, որ ձեզ աւետարանում ենք, որպէսզի այդպիսի ունայնութիւններից դառնաք դէպի կենդանի Աստուածը, որն ստեղծեց երկինքը եւ երկիրը եւ ծովը եւ ամէն ինչ, որ նրանց մէջ կայ:
14 «Մարդի՛կ, ինչո՞ւ համար այդ բաները կ’ընէք։ Մենք ալ ձեզի պէս կիրք ունեցող մարդիկ ենք ու կը քարոզենք ձեզի, որ այդ փուճ բաներէն կենդանի Աստուծոյ դառնաք, որ ստեղծեց երկինքը ու երկիրը եւ ծովը ու բոլոր անոնց մէջ եղածները,
եւ ասէին. Արք, զի՞նչ գործէք զայդ. մեք ձեզ նմանողք կարեօք մարդիկ եմք, աւետարանել ձեզ յայդպիսի ունայնութեանց դառնալ յԱստուած կենդանի, որ արար զերկինս եւ զերկիր եւ զծով եւ զամենայն որ ի նոսա:

14:14: եւ ասէին. Արք՝ զի՞նչ գործէք զայդ. մեք ձեզ նմանօղք կարեօ՛ք մարդիկ եմք, աւետարանե՛լ ձեզ յայդպիսի ունայնութեանց դառնալ յԱստուած կենդանի. որ արար զերկինս եւ զերկիր, եւ զծով՝ եւ զամենայն որ ՚ի նոսա[2467]։
[2467] Ոմանք. Ձեզ նմանեալք կար՛՛... ՚ի յԱստուած կեն՛՛... եւ զերկիր, զծով եւ զամենայն որ է ՚ի նոսա։
14. «Ո՛վ մարդիկ, այդ ի՞նչ էք անում դուք. մենք էլ բնութեամբ ձեզ նման մարդիկ ենք, որ ձեզ աւետարանում ենք, որպէսզի այդպիսի ունայնութիւններից դառնաք դէպի կենդանի Աստուածը, որն ստեղծեց երկինքը եւ երկիրը եւ ծովը եւ ամէն ինչ, որ նրանց մէջ կայ:
14 «Մարդի՛կ, ինչո՞ւ համար այդ բաները կ’ընէք։ Մենք ալ ձեզի պէս կիրք ունեցող մարդիկ ենք ու կը քարոզենք ձեզի, որ այդ փուճ բաներէն կենդանի Աստուծոյ դառնաք, որ ստեղծեց երկինքը ու երկիրը եւ ծովը ու բոլոր անոնց մէջ եղածները,
zohrab-1805▾ eastern-1994▾ western am▾
14:1414: Но Апостолы Варнава и Павел, услышав [о сем], разодрали свои одежды и, бросившись в народ, громогласно говорили:
14:14  ἀκούσαντες δὲ οἱ ἀπόστολοι βαρναβᾶς καὶ παῦλος, διαρρήξαντες τὰ ἱμάτια αὐτῶν ἐξεπήδησαν εἰς τὸν ὄχλον, κράζοντες
14:14. ἀκούσαντες ( Having-heard ) δὲ (moreover,"οἱ (the-ones) ἀπόστολοι (settees-off) Βαρνάβας (a-Barnabas) καὶ (and) Παῦλος, (a-Paulos," διαρρήξαντες ( having-bursted-through ) τὰ (to-the-ones) ἱμάτια (to-apparelets) ἑαυτῶν (of-selves) ἐξεπήδησαν (they-out-scurried-unto) εἰς (into) τὸν (to-the-one) ὄχλον, (to-a-crowd,"κράζοντες (clamoring-to,"
14:14. et dicentes viri quid haec facitis et nos mortales sumus similes vobis homines adnuntiantes vobis ab his vanis converti ad Deum vivum qui fecit caelum et terram et mare et omnia quae in eis suntAnd saying: Ye men, why do ye these things? We also are mortals, men like unto you, preaching to you to be converted from these vain things to the living God, who made the heaven and the earth and the sea and all things that are in them:
14. But when the apostles, Barnabas and Paul, heard of it, they rent their garments, and sprang forth among the multitude, crying out
14:14. And as soon as the Apostles, Barnabas and Paul, had heard this, tearing their tunics, they leapt into the crowd, crying out
14:14. [Which] when the apostles, Barnabas and Paul, heard [of], they rent their clothes, and ran in among the people, crying out,
when the apostles, Barnabas and Paul, heard [of], they rent their clothes, and ran in among the people, crying out:

14: Но Апостолы Варнава и Павел, услышав [о сем], разодрали свои одежды и, бросившись в народ, громогласно говорили:
14:14  ἀκούσαντες δὲ οἱ ἀπόστολοι βαρναβᾶς καὶ παῦλος, διαρρήξαντες τὰ ἱμάτια αὐτῶν ἐξεπήδησαν εἰς τὸν ὄχλον, κράζοντες
14:14. et dicentes viri quid haec facitis et nos mortales sumus similes vobis homines adnuntiantes vobis ab his vanis converti ad Deum vivum qui fecit caelum et terram et mare et omnia quae in eis sunt
And saying: Ye men, why do ye these things? We also are mortals, men like unto you, preaching to you to be converted from these vain things to the living God, who made the heaven and the earth and the sea and all things that are in them:
14:14. And as soon as the Apostles, Barnabas and Paul, had heard this, tearing their tunics, they leapt into the crowd, crying out
14:14. [Which] when the apostles, Barnabas and Paul, heard [of], they rent their clothes, and ran in among the people, crying out,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: "Разодрали свои одежды..." - в знак глубокой скорби и сокрушения о таком ослеплении народа.
Albert Barnes: Notes on the Bible - 1834
14:14: Which, when the apostles - Barnabas is called an apostle because he was sent forth by the church on a particular message (Act 13:3; compare Act 14:26), not because he had been chosen to the special work of the apostleship - to Dear witness to the life and resurrection of Christ. See the notes on Act 1:22.
They rent their clothes - As an expression of their abhorrence of what the people were doing, and of their deep grief that they should thus debase themselves by offering worship to human beings. See the notes on Mat 26:65.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:14: the apostles: Act 14:4; Co1 9:5, Co1 9:6
they: Kg2 5:7, Kg2 18:37, Kg2 19:1, Kg2 19:2; Ezr 9:3-5; Jer 36:24; Mat 26:65
John Gill
14:14 Which when the apostles Barnabas and Paul heard of,.... As they quickly did, such a multitude being about the doors of the house, where they were: it may be observed, that Barnabas is here called an apostle, as in Acts 14:4 and is placed before Paul, not as being greater than he, but because of the opinion these Heathens had of him: they rent their clothes; as the Jews did, and were obliged to do, when they heard any blasphemy; See Gill on Mt 26:65.
And ran in among the people; in great haste, showing great concern of mind, and much indignation and resentment, at what they were about to do:
crying out; aloud, and with great vehemence, that all might hear, and to express the greater dislike of the action.
John Wesley
14:14 They sprang in among the people, crying out - As in a fire, or other sudden and great danger.
Robert Jamieson, A. R. Fausset and David Brown
14:14 when . . . Barnabas and Paul heard--Barnabas is put first here, apparently as having been styled the "Jupiter" of the company.
they rent their clothes and ran in--rather (according to the true reading), "ran forth."
among the people, crying out . . . Sirs, why do ye these things?--This was something more than that abhorrence of idolatry which took possession of the Jews as a nation from the time of the Babylonish captivity: it was that delicate sensibility to everything which affects the honor of God which Christianity, giving us in God a reconciled Father, alone can produce; making the Christian instinctively feel himself to be wounded in all dishonor done to God, and filling him with mingled horror and grief when such gross insults as this are offered to him.
14:1514:15: Որ յանցեալ ազգսն թո՛յլ ետ ամենայն հեթանոսաց գնա՛լ ՚ի ճանապարհս իւրեանց։
15. Նա անցեալ ժամանակներում բոլոր հեթանոս ազգերին թոյլ տուեց, որ գնան իրենց ճանապարհներով:
15 Որ անցած դարերուն թող տուաւ բոլոր ազգերուն, որ իրենց ճամբաները երթան։
Որ յանցեալ ազգսն թոյլ ետ ամենայն հեթանոսաց գնալ ի ճանապարհս իւրեանց:

14:15: Որ յանցեալ ազգսն թո՛յլ ետ ամենայն հեթանոսաց գնա՛լ ՚ի ճանապարհս իւրեանց։
15. Նա անցեալ ժամանակներում բոլոր հեթանոս ազգերին թոյլ տուեց, որ գնան իրենց ճանապարհներով:
15 Որ անցած դարերուն թող տուաւ բոլոր ազգերուն, որ իրենց ճամբաները երթան։
zohrab-1805▾ eastern-1994▾ western am▾
14:1515: мужи! что вы это делаете? И мы--подобные вам человеки, и благовествуем вам, чтобы вы обратились от сих ложных к Богу Живому, Который сотворил небо и землю, и море, и все, что в них,
14:15  καὶ λέγοντες, ἄνδρες, τί ταῦτα ποιεῖτε; καὶ ἡμεῖς ὁμοιοπαθεῖς ἐσμεν ὑμῖν ἄνθρωποι, εὐαγγελιζόμενοι ὑμᾶς ἀπὸ τούτων τῶν ματαίων ἐπιστρέφειν ἐπὶ θεὸν ζῶντα ὃς ἐποίησεν τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς·
14:15. καὶ (and) λέγοντες ( forthing ,"Ἄνδρες, (Men,"τί (to-what-one) ταῦτα (to-the-ones-these) ποιεῖτε; (ye-do-unto?"καὶ (And) ἡμεῖς (we) ὁμοιοπαθεῖς ( along-experience-belonged ) ἐσμὲν (we-be) ὑμῖν (unto-ye) ἄνθρωποι, (mankinds," εὐαγγελιζόμενοι ( goodly-messaging-to ) ὑμᾶς (to-ye) ἀπὸ (off) τούτων (of-the-ones-these) τῶν (of-the-ones) ματαίων ( of-folly-belonged ) ἐπιστρέφειν (to-beturn-upon) ἐπὶ (upon) θεὸν (to-a-Deity) ζῶντα (to-lifing-unto) ὃς ( which ) ἐποίησεν ( it-did-unto ) τὸν ( to-the-one ) οὐρανὸν ( to-a-sky ) καὶ ( and ) τὴν ( to-the-one ) γῆν ( to-a-soil ) καὶ ( and ) τὴν ( to-the-one ) θάλασσαν ( to-a-sea ) καὶ ( and ) πάντα ( to-all ) τὰ ( to-the-ones ) ἐν ( in ) αὐτοῖς : ( unto-them )
14:15. qui in praeteritis generationibus dimisit omnes gentes ingredi in vias suasWho in times past, suffered all nations to walk in their own ways.
15. and saying, Sirs, why do ye these things? We also are men of like passions with you, and bring you good tidings, that ye should turn from these vain things unto the living God, who made the heaven and the earth and the sea, and all that in them is:
14:15. and saying: “Men, why would you do this? We also are mortals, men like yourselves, preaching to you to be converted, from these vain things, to the living God, who made heaven and earth and the sea and all that is in them.
14:15. And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:
And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:

15: мужи! что вы это делаете? И мы--подобные вам человеки, и благовествуем вам, чтобы вы обратились от сих ложных к Богу Живому, Который сотворил небо и землю, и море, и все, что в них,
14:15  καὶ λέγοντες, ἄνδρες, τί ταῦτα ποιεῖτε; καὶ ἡμεῖς ὁμοιοπαθεῖς ἐσμεν ὑμῖν ἄνθρωποι, εὐαγγελιζόμενοι ὑμᾶς ἀπὸ τούτων τῶν ματαίων ἐπιστρέφειν ἐπὶ θεὸν ζῶντα ὃς ἐποίησεν τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς·
14:15. qui in praeteritis generationibus dimisit omnes gentes ingredi in vias suas
Who in times past, suffered all nations to walk in their own ways.
14:15. and saying: “Men, why would you do this? We also are mortals, men like yourselves, preaching to you to be converted, from these vain things, to the living God, who made heaven and earth and the sea and all that is in them.
14:15. And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:
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
15-17: Апостолы доказывают нелепость обоготворения их язычниками, уверяют вообще в ложности языческих богов, вместо коих указывают язычникам Единого Живого Бога, Творца всего, Который хотя и попустил всем народам ложные пути жизни, но не лишил их возможности познать и путь истинный (ср. Рим I:20; XI:13-36) "Не насилуя свободной воли, - говорит блаж. Феофилакт, - Господь позволял всем людям ходить по собственному их усмотрению; но Сам постоянно совершал такие дела, из которых они, как существа разумные, могли уразуметь Создателя...".
Adam Clarke: Commentary on the Bible - 1831
14:15: We also are men of like passions with you - This saying of the apostles has been most strangely perverted. A pious commentator, taking the word passion in its vulgar and most improper sense, (a bad temper, an evil propensity), and supposing that these holy men wished to confess that they also had many sinful infirmities, and wrong tempers, endeavors to illustrate this sense of the word, by appealing to the contention of Paul and Barnabas, etc., etc. But the expression means no more than, "we are truly human beings, with the same powers and appetites as your own; need food and raiment as you do; and are all mortal like yourselves."
That ye should turn from these vanities - That is, from these idols and false gods. How often false gods and idolatry are termed vanity in the Scriptures, no careful reader of the Bible needs to be told. What a bold saying was this in the presence of a heathen mob, intent on performing an act of their superstitious worship, in which they no doubt thought the safety of the state was concerned. The ancient fable related by Ovid, Metam. lib. i. ver. 211-239, to which reference has already been made, will cast some light on the conduct of the Lystrians in this case. The following is its substance: - "Jupiter, having been informed of the great degeneracy of mankind, was determined himself to survey the earth. Coming to this province, (Lycaonia), disguised in human shape, he took up his residence at the palace of Lycaon, then king of that country: giving a sign of his godhead, the people worship him: Lycaon sneers, doubts his divinity, and is determined to put it to the trial. Some ambassadors from the Molossian state having just arrived, he slew one of them, boiled part of his flesh, and roasted the rest, and set it before Jupiter: the god, indignant at the insult, burnt the palace, and turned the impious king into a wolf." From this time, or, rather, from this fable, the whole province was called Lycaonia. The simple people now seeing such proofs of supernatural power, in the miracles wrought by Barnabas and Paul, thought that Jupiter had again visited them; and fearing lest they should meet with his indignation, should they neglect duly to honor him, they brought oxen and garlands, and would have offered them sacrifice, had they not been prevented by the apostles themselves. This circumstance will account for their whole conduct; and shows the reason why Jupiter was the tutelar god of the place. As, therefore, the people took them for gods, it was necessary for the apostles to show that they were but men; and this is the whole that is meant by the ὁμοιοπαθεις ανθρωποι, men of like passions, fellow mortals, in the text, which has been so pitifully mistaken by some, and abused by others.
The living God - Widely different from those stocks and stones, which were objects of their worship.
Which made heaven and earth - And as all things were made by his power, so all subsist by his providence; and to him alone, all worship, honor, and glory are due.
Albert Barnes: Notes on the Bible - 1834
14:15: And saying, Sirs - Greek: Men.
Why do ye these things? - This is an expression of solemn remonstrance at the folly of their conduct in worshipping those who were human. The abhorrence which they evinced at this may throw strong light on the rank and character of the Lord Jesus Christ. When an offer was made to worship Paul and Barnabas, they shrank from it with strong expressions of aversion and indignation. Yet when similar worship was offered to the Lord Jesus; when he was addressed by Thomas in the language of worship, "My Lord and my God" Joh 20:28, he uttered not the slightest reproof. Nay, he approved it, and expressed his approbation of others who should also do it, Joh 20:29. Compare Joh 5:23. How can this difference be accounted for except on the supposition that the Lord Jesus was divine? Would he, if a mere man, receive homage as God, when his disciples rejected it with horror?
Of like passions with you - We are human beings like yourselves. We have no claim, no pretensions to anything more. The word "passions" here means simply that they had the common feelings and propensities of people - the nature of people; the affections of people. It does not mean that they were subject to any improper passions, to ill temper, etc., as some have supposed; but that they did not pretend to be gods. "We need food and drink; we are exposed to pain, and sickness, and death." The Latin Vulgate renders it, "We are mortal like yourselves." The expression stands opposed to the proper conception of God, who is not subject to these affections, who is most blessed and immortal. Such a Being only is to be worshipped; and the apostles remonstrated strongly with them on the folly of paying religious homage to beings like themselves. Compare Jam 5:17, "Elias (Elijah) was a man subject to like passions as we are, etc."
That ye should turn from these vanities - That you should cease to worship idols. Idols are often called vanities, or vain things, Deu 32:21; Kg2 17:15; Kg1 16:13, Kg1 16:26; Jer 2:5; Jer 8:19; Jer 10:8; Jon 2:8. They are called vanities, a lie, or lying vanities, as opposed to the living and true God, because they are unreal; because they have no power to help: because confidence in them is vain.
Unto the living God - Th1 1:9. He is called the living God to distinguish him from idols. See the notes on Mat 16:16.
Which made heaven ... - Who thus showed that he was the only proper object of worship. This doctrine, that there is one God who has made all things, was new to them. They worshipped multitudes of divinities; and though they regarded Jupiter as the father of gods and human beings, yet they had no conception that all things had been created by the will of one Infinite Being.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:15: Sirs: Act 7:26, Act 16:30, Act 27:10, Act 27:21, Act 27:25
why: Act 10:26; Rev 19:19, Rev 22:9
We also: Act 3:12, Act 3:13, Act 12:22, Act 12:23; Gen 41:16; Dan 2:28-30; Joh 7:18
of like: Jam 5:17; Rev 19:10
and preach: Act 17:16-18, Act 17:29, Act 17:30, Act 26:17-20
from: Deu 32:21; Sa1 12:21; Kg1 16:13, Kg1 16:26; Psa 31:6; Isa 44:9, Isa 44:10, Isa 44:19, Isa 44:20; Isa 45:20, Isa 46:7; Jer 8:19, Jer 10:3-5, Jer 10:8, Jer 10:14, Jer 10:15, Jer 14:22; Amo 2:4; Jon 2:8; Rom 1:21-23; Co1 8:4; Eph 4:17
the living: Deu 5:26; Jos 3:10; Sa1 17:26, Sa1 17:36; Kg2 19:4, Kg2 19:16; Jer 10:10; Dan 6:26; Joh 5:26; Th1 1:9; Ti1 3:15; Heb 3:12
which: Act 4:24, Act 17:24-28; Gen 1:1; Psa 33:6, Psa 124:8, Psa 146:5, Psa 146:6; Pro 8:23-31; Isa 45:18; Jer 10:11, Jer 32:17; Zac 12:1; Rom 1:20; Rev 14:7
Geneva 1599
14:15 (4) And saying, Sirs, why do ye these things? We also are men of (e) like passions with you, and preach unto you that ye should turn from these (f) vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:
(4) That is also called idolatry which gives to creatures, be they ever so holy and excellent, that which is proper to the only One God, that is, invocation, or calling upon.
(e) Men, as you are, and partakers of the very same nature of man as you are.
(f) He calls idols "vanities", after the manner of the Hebrews.
John Gill
14:15 And saying, Sirs, why do ye these things?.... That is, bring these oxen and garlands, and attempt to offer sacrifice; this they said, not as arguing with them calmly and mildly, but with a mixture of indignation, heat, and zeal, as displeased with, and detesting and abhorring what they were about to do:
we also are men of like passions with you; men, and not gods; of the same human nature, and that as corrupted, alike sinful men, and need a sacrifice better than these; frail mortal men, subject to frailty, imperfection, afflictions, troubles, diseases, and death itself; and so very improper objects of worship:
and preach unto you that ye should turn from these vanities; from these deities, Jupiter and Mercury, and the rest of them; which were vain, useless, and unprofitable, and could do their votaries no manner of service; and from the worshipping of them, which were so many acts of vanity, folly, and weakness, yea, of sin and wickedness: the apostles were so far from being these gods, that their business was to show men the sin and folly of adhering to them; and to persuade them to relinquish the worship of them, and turn
to the living God; who has life in himself, and is the fountain of life to others; whereas these deities were dead men, and the lifeless images of them; who neither lived themselves, nor could give life to others, or do them any service of any kind: but the living God is he,
which hath made heaven and earth, and the sea, and all things that are therein; which comprehends all created beings, the whole universe, and all that is in it, angels, men, beasts, fowls, fish, and whatever exists; and therefore is only deserving of religious worship.
John Wesley
14:15 To turn from these vanities - From worshipping any but the true God. He does not deign to call them gods; unto the living God - Not like these dead idols; who made the heaven and the earth, the sea - Each of which they supposed to have its own gods.
Robert Jamieson, A. R. Fausset and David Brown
14:15 We . . . are men of like passions, &c.--How unlike either imposture or enthusiasm is this, and how high above all self-seeking do these men of Christ show themselves to be!
unto the living God--This is the most glorious and distinctive of all the names of God. It is the familiar phraseology of the Old Testament. which, in such contrast with all that is to be found within the literature of heathenism, is shown to be, with its sequel, the New Testament, the one Book of the true religion.
who made heaven, and earth, and the sea, and all . . . therein--This idea of creation, utterly unknown alike to rude and to cultivated heathenism, would not only define what was meant by "the living God," but open up a new world to the more thoughtful part of the audience.
14:1614:16: Եւ սակայն ո՛չ եթէ առանց վկայութեան զինքն եթող, բարերարութեամբն տա՛լ յերկնից ձեզ անձրեւս, եւ ժամանակս պտղաբերս, լնո՛ւլ կերակրովք եւ ուրախութեամբ զսիրտս ձեր[2468]։ [2468] Ոմանք. Եւ ՚ի ժամանակս պտ՛՛։
16. Եւ սակայն նա իրեն առանց վկայութեան չթողեց, այլ իր բարերարութեամբ երկնքից ձեզ անձրեւներ տուեց ու պտղաբեր եղանակներ՝ լիացնելով ձեզ կերակուրներով, իսկ ձեր սրտերը՝ ուրախութեամբ»:
16 Սակայն ինքզինք առանց վկայութեան չթողուց, բարերարութիւնով երկնքէն մեզի* անձրեւներ ու պտղաբեր եղանակներ տալով, կերակուրներով եւ ուրախութիւնով մեր* սրտերը լեցնելով»։
Եւ սակայն ոչ եթէ առանց վկայութեան զինքն եթող` բարերարութեամբն տալ յերկնից ձեզ անձրեւս եւ ժամանակս պտղաբերս, լնուլ կերակրովք եւ ուրախութեամբ զսիրտս ձեր:

14:16: Եւ սակայն ո՛չ եթէ առանց վկայութեան զինքն եթող, բարերարութեամբն տա՛լ յերկնից ձեզ անձրեւս, եւ ժամանակս պտղաբերս, լնո՛ւլ կերակրովք եւ ուրախութեամբ զսիրտս ձեր[2468]։
[2468] Ոմանք. Եւ ՚ի ժամանակս պտ՛՛։
16. Եւ սակայն նա իրեն առանց վկայութեան չթողեց, այլ իր բարերարութեամբ երկնքից ձեզ անձրեւներ տուեց ու պտղաբեր եղանակներ՝ լիացնելով ձեզ կերակուրներով, իսկ ձեր սրտերը՝ ուրախութեամբ»:
16 Սակայն ինքզինք առանց վկայութեան չթողուց, բարերարութիւնով երկնքէն մեզի* անձրեւներ ու պտղաբեր եղանակներ տալով, կերակուրներով եւ ուրախութիւնով մեր* սրտերը լեցնելով»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1616: Который в прошедших родах попустил всем народам ходить своими путями,
14:16  ὃς ἐν ταῖς παρῳχημέναις γενεαῖς εἴασεν πάντα τὰ ἔθνη πορεύεσθαι ταῖς ὁδοῖς αὐτῶν·
14:16. ὃς (which) ἐν (in) ταῖς (unto-the-ones) παρῳχημέναις ( unto-having-had-come-to-depart-beside ) γενεαῖς (unto-generations) εἴασεν (it-let-unto) πάντα (to-all) τὰ (to-the-ones) ἔθνη (to-nations) πορεύεσθαι ( to-traverse-of ) ταῖς (unto-the-ones) ὁδοῖς (unto-ways) αὐτῶν: (of-them)
14:16. et quidem non sine testimonio semet ipsum reliquit benefaciens de caelo dans pluvias et tempora fructifera implens cibo et laetitia corda vestraNevertheless he left not himself without testimony, doing good from heaven, giving rains and fruitful Seasons, filling our hearts with food and gladness.
16. who in the generations gone by suffered all the nations to walk in their own ways.
14:16. In previous generations, he permitted all nations to walk in their own ways.
14:16. Who in times past suffered all nations to walk in their own ways.
Who in times past suffered all nations to walk in their own ways:

16: Который в прошедших родах попустил всем народам ходить своими путями,
14:16  ὃς ἐν ταῖς παρῳχημέναις γενεαῖς εἴασεν πάντα τὰ ἔθνη πορεύεσθαι ταῖς ὁδοῖς αὐτῶν·
14:16. et quidem non sine testimonio semet ipsum reliquit benefaciens de caelo dans pluvias et tempora fructifera implens cibo et laetitia corda vestra
Nevertheless he left not himself without testimony, doing good from heaven, giving rains and fruitful Seasons, filling our hearts with food and gladness.
14:16. In previous generations, he permitted all nations to walk in their own ways.
14:16. Who in times past suffered all nations to walk in their own ways.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:16: Who in times past suffered all nations, etc. - The words παντα τα εθνη, which we here translate, all nations, should be rendered, all the Gentiles, merely to distinguish them from the Jewish people: who having a revelation, were not left to walk in their own ways; but the heathens, who had not a revelation, were suffered to form their creed, and mode of worship, according to their own caprice.
Albert Barnes: Notes on the Bible - 1834
14:16: Who in times past - PRev_ious to the gospel; in past ages.
Suffered all nations - Permitted all nations; that is, all Gentiles, Act 17:30. "And the times of this ignorance God winked at."
To walk in their own ways - To conduct themselves without the restraints and instructions of a written law. They were permitted to follow their own reason and passions, and their own system of religion. God gave them no written laws, and sent to them no messengers. Why he did this we cannot determine. It might have been, among other reasons, to show to the world conclusively:
(1) The insufficiency of reason to guide people in the matters of religion. The experiment was made under the most favorable circumstances. The most enlightened nations, the Greeks and Romans, were left to pursue the inquiry, and failed no less than the most degraded tribes of people. The trial was made for four thousand years, and attended with the same results everywhere.
(2) it showed the need of Revelation to guide man.
(3) it evinced, beyond the possibility of mistake, the depravity of man. In all nations, in all circumstances, people had shown the same alienation from God. By suffering them to walk in their own ways, it was seen that those ways were sin, and that some power more than human was necessary to bring people back to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:16: suffered: Act 17:30; Psa 81:12, Psa 147:20; Hos 4:17; Rom 1:21-25, Rom 1:28; Eph 2:12; Pe1 4:3
Geneva 1599
14:16 (5) Who in times past (g) suffered all nations to walk in their own ways.
(5) Custom, be it ever so old, does not excuse the idolaters.
(g) Allowed them to live as they wished, prescribing and appointing them no type of religion.
John Gill
14:16 Who in times past,.... For many hundred years past; even ever since God chose and separated the people of Israel from the rest of the nations, to be a peculiar people to himself: from that time he
suffered all nations to walk in their own ways; of ignorance, superstition, and idolatry; which they devised, and chose, and delighted in: not that he gave them any licence to walk in these ways, without being chargeable with sin, or with impunity; but he left them to themselves, to the dim light and law of nature, and gave them no written law, nor any external revelation of his mind and will; nor did he send any prophets or ministers of his unto them, to show them the evil of their ways, and turn them from them, and direct them to the true God, and the right way of worshipping him; but left them to take their own methods, and pursue the imagination of their own hearts: but the apostle suggests, that the case was now altered, and God had sent them and other ministers of his, among all nations of the world, to protest against their superstition and idolatry; and to reclaim them from their evil ways, and to direct them to the true and living God, and his worship, and to preach salvation by his Son Jesus Christ.
John Wesley
14:16 Who in times past - He prevents their objection, "But if these things are so, we should have heard the in from our fathers." Suffered - An awful judgment, all nations - The multitude of them that err does not turn error into truth, to walk in their own ways - The idolatries which they had chosen.
Robert Jamieson, A. R. Fausset and David Brown
14:16 Who in times past suffered all nations to walk in their own ways--that is, without extending to them the revelation vouchsafed to the seed of Abraham, and the grace attending it; compare Acts 17:30; 1Cor 1:21. Yet not without guilt on their part was this privation (Rom 1:20, &c.).
14:1714:17: Եւ զայս ասացեալ՝ հազի՛ւ լռեցուցանէին զժողովուրդսն ՚ի չզոհելոյ նոցա. այլ գնա՛լ յիւրաքանչիւր տեղիս[2469]։ դգ [2469] Ոմանք. Զժողովուրդն չզոհելոյ նոցա։ Ուր Ոսկան. ՚Ի զոհելոյ նոցա։
17. Եւ այս ասելով՝ հազիւ հանդարտեցրին ժողովրդի բազմութիւնը, որ իրենց զոհ չմատուցեն, այլ իւրաքանչիւրը գնայ իր տեղը[28]:[28] Յուն. լաւ բն. չունեն այլ իւրաքանչիւրը գնայ իր տեղը նախադասութիւնը:
17 Այս բաները ըսելով՝ հազիւ կրցան ժողովուրդը զսպել, որ իրենց զոհ չմատուցանեն։
Եւ զայս ասացեալ` հազիւ լռեցուցանէին զժողովուրդսն ի չզոհելոյ նոցա. [62]այլ գնալ յիւրաքանչիւր տեղիս:

14:17: Եւ զայս ասացեալ՝ հազի՛ւ լռեցուցանէին զժողովուրդսն ՚ի չզոհելոյ նոցա. այլ գնա՛լ յիւրաքանչիւր տեղիս[2469]։ դգ
[2469] Ոմանք. Զժողովուրդն չզոհելոյ նոցա։ Ուր Ոսկան. ՚Ի զոհելոյ նոցա։
17. Եւ այս ասելով՝ հազիւ հանդարտեցրին ժողովրդի բազմութիւնը, որ իրենց զոհ չմատուցեն, այլ իւրաքանչիւրը գնայ իր տեղը[28]:
[28] Յուն. լաւ բն. չունեն այլ իւրաքանչիւրը գնայ իր տեղը նախադասութիւնը:
17 Այս բաները ըսելով՝ հազիւ կրցան ժողովուրդը զսպել, որ իրենց զոհ չմատուցանեն։
zohrab-1805▾ eastern-1994▾ western am▾
14:1717: хотя и не переставал свидетельствовать о Себе благодеяниями, подавая нам с неба дожди и времена плодоносные и исполняя пищею и веселием сердца наши.
14:17  καίτοι οὐκ ἀμάρτυρον αὐτὸν ἀφῆκεν ἀγαθουργῶν, οὐρανόθεν ὑμῖν ὑετοὺς διδοὺς καὶ καιροὺς καρποφόρους, ἐμπιπλῶν τροφῆς καὶ εὐφροσύνης τὰς καρδίας ὑμῶν.
14:17. καίτοι (and-unto-the-one) οὐκ (not) ἀμάρτυρον (to-un-witnessed) αὑτὸν (to-itself) ἀφῆκεν (it-sent-off) ἀγαθουργῶν, (working-good-unto,"οὐρανόθεν (sky-from) ὑμῖν (unto-ye) ὑετοὺς (to-rains) διδοὺς (giving) καὶ (and) καιροὺς (to-times) καρποφόρους , ( to-fruit-beareed ,"ἐμπιπλῶν (repleting-in) τροφῆς (of-a-nourishing) καὶ (and) εὐφροσύνης (of-a-goodly-centeredness) τὰς (to-the-ones) καρδίας (to-hearts) ὑμῶν. (of-ye)
14:17. et haec dicentes vix sedaverunt turbas ne sibi immolarentAnd speaking these things, they scarce restrained the people from sacrificing to them.
17. And yet he left not himself without witness, in that he did good, and gave you from heaven rains and fruitful seasons, filling your hearts with food and gladness.
14:17. But certainly, he did not leave himself without testimony, doing good from heaven, giving rains and fruitful seasons, filling their hearts with food and gladness.”
14:17. Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.
Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness:

17: хотя и не переставал свидетельствовать о Себе благодеяниями, подавая нам с неба дожди и времена плодоносные и исполняя пищею и веселием сердца наши.
14:17  καίτοι οὐκ ἀμάρτυρον αὐτὸν ἀφῆκεν ἀγαθουργῶν, οὐρανόθεν ὑμῖν ὑετοὺς διδοὺς καὶ καιροὺς καρποφόρους, ἐμπιπλῶν τροφῆς καὶ εὐφροσύνης τὰς καρδίας ὑμῶν.
14:17. et haec dicentes vix sedaverunt turbas ne sibi immolarent
And speaking these things, they scarce restrained the people from sacrificing to them.
14:17. But certainly, he did not leave himself without testimony, doing good from heaven, giving rains and fruitful seasons, filling their hearts with food and gladness.”
14:17. Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:17: He left not himself without witness - Though he gave the Gentiles no revelation of his will, yet he continued to govern them by his gracious providence; doing them good in general; giving then rain to fertilize their grounds, and fruitful seasons as the result; so that grass grew for the cattle and corn for the service of man.
Filling our hearts with food - Giving as much food as could reasonably be wished, so that gladness, or general happiness, was the result. Such was the gracious provision made for man, at all times, that the economy and bounty of the Divine Being were equally evidenced by it. He never gives less than is necessary, nor more than is sufficient. His economy forbids men to waste, by going them in general no profusion. His bounty forbids them to want, by giving as much as is sufficient for all the natural wants of his creatures. By not giving too much, he prevents luxury and riot: by giving enough, he prevents discontent and misery. Thus he does mankind good, by causing his rain to descend upon the just and the unjust, and his sun to shine upon the evil, and the good. Thus he is said not to have left himself without witness: for his providential dealings are the witnesses of his being, his wisdom, and his bounty; and thus the invisible things of God, even his eternal power and Godhead, were clearly seen, being understood by the things which are made, Rom 1:20. Therefore those who continued to worship stocks and stones were without excuse. These were great and striking truths; and into what detail the apostles now went, we cannot say; but it is likely that they spoke much more than is here related, as the next verse states that, with all these sayings, they found it difficult to prevent the people from offering them sacrifice.
Albert Barnes: Notes on the Bible - 1834
14:17: Nevertheless - Though he gave them no Revelation.
He left not himself without witness - He gave demonstration of his existence and of his moral character.
In that he did good - By doing good. The manner in which he did it, Paul immediately specifies. Idols did not do good; they conferred no favors, and were, therefore, unworthy of confidence.
And gave us rain from heaven - Rain from above - from the clouds, Mar 8:11; Luk 9:54; Luk 17:29; Luk 21:11; Joh 6:31-32. Rain is one of the evidences of the goodness of God. Man could not cause it; and without it, regulated at proper intervals of time and in proper quantities, the earth would soon be one wide scene of desolation. There is scarcely anything which more certainly indicates unceasing care and wisdom than the needful and refreshing showers of rain. The sun and stars move by fixed laws, whose operation we can see and anticipate. The falling of rain is regulated by laws which We cannot trace, and it seems, therefore, to be poured, as it were, directly from God's hollow hand, Psa 147:8, "Who covereth the heaven with clouds; who prepareth rain for the earth."
And fruitful seasons - Seasons when the earth produces abundance. It is remarkable, and a striking proof of the divine goodness, that so few seasons are unfruitful. The earth yields her increase; the labors of the farmer are crowned with success; and the goodness of God demands the expressions of praise. God does not forget his ancient covenant Gen 8:22, though man forgets it, and disregards his great Benefactor.
Filling our hearts with food - The word "hearts" is used here as a Hebraism, to denote "persons" themselves; filling us with food, etc. Compare Mat 12:40.
Gladness - Joy; comfort the comfort arising from the supply of our constantly returning needs. This is proof of everwatchful goodness. It is a demonstration at once that there is a God, and that he is good. It would be easy for God to withdraw these blessings, and leave us to want. A single word, or a single deviation from the fullness of benevolence, would blast all these comforts, and leave us to lamentation, woe, and death, Psa 104:27-29; Psa 145:15-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:17: he left: Act 17:27, Act 17:28; Psa 19:1-4; Rom 1:19, Rom 1:20
in that: Psa 36:5-7, Psa 52:1, Psa 104:24-28, Psa 145:9, Psa 145:15, Psa 145:16; Luk 6:35
and gave: Lev 26:4; Deu 11:14, Deu 28:12; Kg1 18:1; Job 5:10, Job 37:6, Job 38:26-28; Psa 65:9-13, Psa 68:9, Psa 68:10, Psa 147:7, Psa 147:8; Isa 5:6; Jer 5:24, Jer 14:22; Mat 5:45; Jam 5:17, Jam 5:18
filling: Deu 8:12-14; Neh 9:25; Isa 22:13; Ti1 6:17
John Gill
14:17 Nevertheless, he left not himself without witness,.... Of his kindness and goodness to them, during this long interval and period of time; for they had not the written law, yet they were not destitute of the law of nature; and had, besides, many instances of providential goodness, by which they might have known God: and should have been thankful to him, and glorified him as God, and not have worshipped the idols of their own hands; the goodness of God should have led them to repentance, and not have been abused to so many wicked purposes as it had been:
in that he did good; in a providential way, to persons very undeserving of it, of which some particular instances follow:
and gave us rain from heaven, which none of the gods of the Gentiles could, do, Jer 14:22. So , "the key of rains", is by the Jews (a) said to be one of the keys which God has in his own hands, and which he does not commit to any other: and a wonderful blessing is this to mankind, and which God gives to the just and to the unjust, and did give to the ignorant and idolatrous Gentiles. Beza's most ancient copy, and four other ancient copies of his, and some others, read "you", instead of "us"; which reading seems most agreeable:
and fruitful seasons; spring, summer, harvest, and autumn, at which several times, different fruits of the earth appear:
filling our hearts with food and gladness; giving a sufficiency of food, and even an abundance of it, and that for pleasure and delight, as well as for support and refreshment: the Syriac version reads, "their hearts"; some copies read, "your hearts".
(a) Targum Jerus. in Gen. xxx. 22. & Jon. in Deut. xxviii. 12.
John Wesley
14:17 He left not himself without witness - For the heathens had always from God himself a testimony both of his existence and of his providence; in that he did good - Even by punishments he testifies of himself; but more peculiarly by benefits; giving rain - By which air, earth, and sea, are, as it were, all joined together; from heaven - The seat of God; to which St. Paul probably pointed while he spoke, filling the body with food, the soul with gladness.
Robert Jamieson, A. R. Fausset and David Brown
14:17 Nevertheless he left not himself without witness--Though the heinousness of idolatry is represented as so much less in the heathen, by how much they were outside the pale of revealed religion, he takes care to add that the heathen have divine "witness" enough to leave them "without excuse."
he did good--scattering His beneficence everywhere and in a thousand forms.
rain from heaven, and fruitful seasons--on which human subsistence and all human enjoyment depend. In Lycaonia, where, as ancient writers attest, rain is peculiarly scarce, this allusion would have all the greater effect.
filling our hearts with food and gladness--a natural colloquialism, the heart being gladdened by the food supplied to the body.
14:1814:18: Եւ ՚ի շրջելն նոցա եւ յուսուցանել, եկի՛ն հասին յԱնտիոքէ եւ յԻկոնիէ Հրեայք։ Եւ ՚ի վիճել նոցա համարձակութեամբ, պատրեցին զժողովուրդսն ՚ի բա՛ց կալ ՚ի նոցանէ, եւ ասէին թէ ո՛չինչ ճշմարտութիւն ասեն, այլ զամենայն ստեն։ Եւ քարկոծեալ զՊաւղոս քարշեցին արտա՛քս քան զքաղաքն, եւ համարէին զնա մեռեա՛լ[2470]։ [2470] Ոմանք. Եւ յԻկոնիոնէ Հրէ՛՛... պատրեցին զժողովուրդն... ճշմարտութեամբ ասեն... քարշէին ար՛՛։ Ոսկան. Զժողովն ՚ի բաց կալ։ Ոմանք. Եւ ասեն թէ ոչինչ... այլ զամենայն։ Յօրինակին. Թէ ոչ ճշմարտութիւն։
18. Եւ մինչ նրանք շրջում եւ ուսուցանում էին, Անտիոքից եւ Իկոնիոնից եկան հասան հրեաներ, որոնք Պօղոսի եւ Բառնաբասի հետ համարձակութեամբ վիճելով՝ խաբեցին[29] ժողովրդին, որ հեռու մնան նրանցից: Եւ ասում էին. «Ոչ մի ճշմարիտ բան չեն ասում, այլ ամէն ինչ ստում են»: Եւ Պօղոսին քարկոծելով՝ քարշ տուին քաղաքից դուրս ու նրան մեռած էին համարում:[29] Յուն. լաւ բն. ունեն համոզեցին:
18 Սակայն Անտիոքէն ու Իկոնիոնէն Հրեաներ հասան ու ժողովուրդը համոզեցին եւ Պօղոսը քարկոծեցին ու քաղաքէն դուրս քաշեցին՝ կարծելով թէ մեռած է։
Եւ ի շրջելն նոցա եւ յուսուցանել, եկին հասին յԱնտիոքէ եւ յԻկոնիոնէ Հրեայք. [63]եւ ի վիճել նոցա համարձակութեամբ,`` պատրեցին զժողովուրդսն [64]ի բաց կալ ի նոցանէ, եւ ասէին թէ` Ոչինչ ճշմարտութիւն ասեն, այլ զամենայն ստեն``. եւ քարկոծեալ զՊաւղոս` քարշեցին արտաքս քան զքաղաքն, եւ համարէին զնա մեռեալ:

14:18: Եւ ՚ի շրջելն նոցա եւ յուսուցանել, եկի՛ն հասին յԱնտիոքէ եւ յԻկոնիէ Հրեայք։ Եւ ՚ի վիճել նոցա համարձակութեամբ, պատրեցին զժողովուրդսն ՚ի բա՛ց կալ ՚ի նոցանէ, եւ ասէին թէ ո՛չինչ ճշմարտութիւն ասեն, այլ զամենայն ստեն։ Եւ քարկոծեալ զՊաւղոս քարշեցին արտա՛քս քան զքաղաքն, եւ համարէին զնա մեռեա՛լ[2470]։
[2470] Ոմանք. Եւ յԻկոնիոնէ Հրէ՛՛... պատրեցին զժողովուրդն... ճշմարտութեամբ ասեն... քարշէին ար՛՛։ Ոսկան. Զժողովն ՚ի բաց կալ։ Ոմանք. Եւ ասեն թէ ոչինչ... այլ զամենայն։ Յօրինակին. Թէ ոչ ճշմարտութիւն։
18. Եւ մինչ նրանք շրջում եւ ուսուցանում էին, Անտիոքից եւ Իկոնիոնից եկան հասան հրեաներ, որոնք Պօղոսի եւ Բառնաբասի հետ համարձակութեամբ վիճելով՝ խաբեցին[29] ժողովրդին, որ հեռու մնան նրանցից: Եւ ասում էին. «Ոչ մի ճշմարիտ բան չեն ասում, այլ ամէն ինչ ստում են»: Եւ Պօղոսին քարկոծելով՝ քարշ տուին քաղաքից դուրս ու նրան մեռած էին համարում:
[29] Յուն. լաւ բն. ունեն համոզեցին:
18 Սակայն Անտիոքէն ու Իկոնիոնէն Հրեաներ հասան ու ժողովուրդը համոզեցին եւ Պօղոսը քարկոծեցին ու քաղաքէն դուրս քաշեցին՝ կարծելով թէ մեռած է։
zohrab-1805▾ eastern-1994▾ western am▾
14:1818: И, говоря сие, они едва убедили народ не приносить им жертвы и идти каждому домой. Между тем, как они, оставаясь там, учили,[19]: из Антиохии и Иконии пришли некоторые Иудеи и, когда [Апостолы] смело проповедывали, убедили народ отстать от них, говоря: они не говорят ничего истинного, а все лгут. И, возбудив народ, побили Павла камнями и вытащили за город, почитая его умершим.
14:18  καὶ ταῦτα λέγοντες μόλις κατέπαυσαν τοὺς ὄχλους τοῦ μὴ θύειν αὐτοῖς.
14:18. καὶ (And) ταῦτα (to-the-one-these) λέγοντες ( forthing ) μόλις (arduously) κατέπαυσαν (they-ceased-down) τοὺς (to-the-ones) ὄχλους (to-crowds) τοῦ (of-the-one) μὴ (lest) θύειν (to-surge) αὐτοῖς. (unto-them)
14:18. supervenerunt autem quidam ab Antiochia et Iconio Iudaei et persuasis turbis lapidantesque Paulum traxerunt extra civitatem aestimantes eum mortuum esseNow there came thither certain Jews from Antioch and Iconium: and, persuading the multitude and stoning Paul, drew him out of the city, thinking him to be dead.
18. And with these sayings scarce restrained they the multitudes from doing sacrifice unto them.
14:18. And by saying these things, they were barely able to restrain the crowds from immolating to them.
14:18. And with these sayings scarce restrained they the people, that they had not done sacrifice unto them.
And with these sayings scarce restrained they the people, that they had not done sacrifice unto them. [19] And there came thither [certain] Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew [him] out of the city, supposing he had been dead:

18: И, говоря сие, они едва убедили народ не приносить им жертвы и идти каждому домой. Между тем, как они, оставаясь там, учили,
[19]: из Антиохии и Иконии пришли некоторые Иудеи и, когда [Апостолы] смело проповедывали, убедили народ отстать от них, говоря: они не говорят ничего истинного, а все лгут. И, возбудив народ, побили Павла камнями и вытащили за город, почитая его умершим.
14:18  καὶ ταῦτα λέγοντες μόλις κατέπαυσαν τοὺς ὄχλους τοῦ μὴ θύειν αὐτοῖς.
14:18. supervenerunt autem quidam ab Antiochia et Iconio Iudaei et persuasis turbis lapidantesque Paulum traxerunt extra civitatem aestimantes eum mortuum esse
Now there came thither certain Jews from Antioch and Iconium: and, persuading the multitude and stoning Paul, drew him out of the city, thinking him to be dead.
14:18. And by saying these things, they were barely able to restrain the crowds from immolating to them.
14:18. And with these sayings scarce restrained they the people, that they had not done sacrifice unto them.
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
18: "Едва убедили..." Так сильно возбужден был народ происшедшим и так сильна была его уверенность, что пред глазами его - боги, а не люди.

[19]: "Пришли некоторые Иудеи..." - из неверующих и враждебно настроенных к Павлу и Варнаве (XIII:50: и XIV:5).

"Побивали Павла...", а не Варнаву - вероятно потому, что он, как начальствующий в слове (12: ст. ), являлся наиболее опасным и ненавистным врагом иудеев. Об этом, вероятно, избиении камнями апостол упоминает в 2: Кор, XI:25. Такова удивительная изменчивость и податливость массы народной на злую речь подстрекателей. Только сейчас готовы были почтить апостолов за богов, и сейчас же являются способными на расправу с ними, как с завзятыми злодеями. Нельзя не отдать здесь должного и удивительной способности подстрекателей к столь крутому перевороту народных чувств и движений.

Adam Clarke: Commentary on the Bible - 1831
14:19: There came thither certain Jews from Antioch - Those were, no doubt, the same who had raised up persecution against Paul and Barnabas, at Iconium and Antioch, before: they followed the apostles with implacable malice; and what they could not do themselves they endeavored to do by others, whose minds they first perverted, and then irritated to deeds of fell purpose.
And having stoned Paul - Alas! of what real worth is popular fame? How uncertain, and how unworthy to be counted! These poor heathens acted just like the people of Malta, Act 28:4-6. When the viper fastened on the hand of Paul, they concluded he was a murderer: when they found it did him no damage, they changed their minds, and said he was a God! When the Lycaonians saw the miracles that Paul did, they said he was the god Mercury: when the persecuting Jews came, they persuaded them that he was an impostor; and then they endeavored to stone him to death.
Supposing he had been dead - They did not leave stoning him till they had the fullest evidence that he was dead; and so, most probably, he was.
Albert Barnes: Notes on the Bible - 1834
14:18: And with these sayings - With these arguments.
Scarce restrained they the people - They were so fully satisfied that the gods had appeared, and were so full of zeal to do them honor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:18: scarce: Gen 11:6, Gen 19:9; Exo 32:21-23; Jer 44:16, Jer 44:17; Joh 6:15

14:19: Cir, am 4051, ad 47
there: Act 13:45, Act 13:50, Act 13:51, Act 17:13
persuaded: Mat 27:20-25; Mar 15:11-14
having: Act 7:58, Act 9:16, Act 22:20; Co2 11:25; Ti2 3:11
drew: Jer 22:19; Heb 13:12, Heb 13:13
supposing: Co1 15:31; Co2 4:10-12, Co2 11:23

John Gill
14:18 And with these sayings,.... Concerning themselves, and concerning the living God, his creation of all things, and his providential goodness:
scarce restrained they the people, that they had not done sacrifice unto them; so resolute were they upon it, that it was with great difficulty that they persuaded them from it: in four of Beza's manuscripts, and in some other copies, it is added, "but everyone went to his own house", &c.
Robert Jamieson, A. R. Fausset and David Brown
14:18 with these sayings scarce restrained they the people that they had not done sacrifice to them--In spite of this,and Peter's repudiation of all such honor (Acts 10:26), how soon idolatrous tendencies began to show themselves in the Christian Church, at length to be systematized and enjoined in the Church of Rome!
14:1914:19: Եւ ՚ի պատել զնովաւ աշակերտացն, յարեա՛ւ եմուտ ՚ի քաղաքն. եւ ՚ի վաղիւ անդր ել Բառնաբաւ հանդերձ ՚ի Դերբէ[2471]։ [2471] Ոմանք. Ե՛լ Պաւղոս Բառնաբաւ հան՛՛։
19. Եւ երբ աշակերտները նրան շրջապատեցին, վեր կացաւ եւ քաղաք մտաւ ու յաջորդ օրն իսկ Բառնաբասի հետ միասին ելաւ գնաց Դերբէ:
19 Բայց աշակերտները, երբ անոր բոլորտիքը պատեցին, ելաւ քաղաքը մտաւ ու հետեւեալ օրը Բառնաբասին հետ մէկտեղ Դերբէ գնաց։
Եւ ի պատել զնովաւ աշակերտացն` յարեաւ եմուտ ի քաղաքն, եւ ի վաղիւ անդր ել Բառնաբաւ հանդերձ ի Դերբէ:

14:19: Եւ ՚ի պատել զնովաւ աշակերտացն, յարեա՛ւ եմուտ ՚ի քաղաքն. եւ ՚ի վաղիւ անդր ել Բառնաբաւ հանդերձ ՚ի Դերբէ[2471]։
[2471] Ոմանք. Ե՛լ Պաւղոս Բառնաբաւ հան՛՛։
19. Եւ երբ աշակերտները նրան շրջապատեցին, վեր կացաւ եւ քաղաք մտաւ ու յաջորդ օրն իսկ Բառնաբասի հետ միասին ելաւ գնաց Դերբէ:
19 Բայց աշակերտները, երբ անոր բոլորտիքը պատեցին, ելաւ քաղաքը մտաւ ու հետեւեալ օրը Բառնաբասին հետ մէկտեղ Դերբէ գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
14:2020: Когда же ученики собрались около него, он встал и пошел в город, а на другой день удалился с Варнавою в Дервию.
14:19  ἐπῆλθαν δὲ ἀπὸ ἀντιοχείας καὶ ἰκονίου ἰουδαῖοι, καὶ πείσαντες τοὺς ὄχλους καὶ λιθάσαντες τὸν παῦλον ἔσυρον ἔξω τῆς πόλεως, νομίζοντες αὐτὸν τεθνηκέναι.
14:19. Ἐπῆλθαν (They-came-upon) δὲ (moreover) ἀπὸ (off) Ἀντιοχείας (of-an-Antiocheia) καὶ (and) Ἰκονίου (of-an-Ikonion," Ἰουδαῖοι , ( Iouda-belonged ,"καὶ (and) πείσαντες ( having-conduced ) τοὺς (to-the-ones) ὄχλους (to-crowds) καὶ (and) λιθάσαντες ( having-stoned-to ) τὸν (to-the-one) Παῦλον (to-a-Paulos) ἔσυρον (they-were-dragging) ἔξω (out-unto-which) τῆς (of-the-one) πόλεως, (of-a-city) νομίζοντες ( parceleeing-to ) αὐτὸν (to-it) τεθνηκέναι. (to-have-had-come-to-die)
14:19. circumdantibus autem eum discipulis surgens intravit civitatem et postera die profectus est cum Barnaba in DerbenBut as the disciples stood round about him, he rose up and entered into the city: and the next day he departed with Barnabas to Derbe.
19. But there came Jews thither from Antioch and Iconium: and having persuaded the multitudes, they stoned Paul, and dragged him out of the city, supposing that he was dead.
14:19. Now certain Jews from Antioch and Iconium arrived there. And having persuaded the crowd, they stoned Paul and dragged him outside of the city, thinking him to be dead.
14:19. And there came thither [certain] Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew [him] out of the city, supposing he had been dead.
Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe:

20: Когда же ученики собрались около него, он встал и пошел в город, а на другой день удалился с Варнавою в Дервию.
14:19  ἐπῆλθαν δὲ ἀπὸ ἀντιοχείας καὶ ἰκονίου ἰουδαῖοι, καὶ πείσαντες τοὺς ὄχλους καὶ λιθάσαντες τὸν παῦλον ἔσυρον ἔξω τῆς πόλεως, νομίζοντες αὐτὸν τεθνηκέναι.
14:19. circumdantibus autem eum discipulis surgens intravit civitatem et postera die profectus est cum Barnaba in Derben
But as the disciples stood round about him, he rose up and entered into the city: and the next day he departed with Barnabas to Derbe.
14:19. Now certain Jews from Antioch and Iconium arrived there. And having persuaded the crowd, they stoned Paul and dragged him outside of the city, thinking him to be dead.
14:19. And there came thither [certain] Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew [him] out of the city, supposing he had been dead.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: "Ученики собрались около него..." - очевидно, в намерении совершить его погребение или вообще посмотреть, что с ним, в каком он состоянии?

"Встал и пошел в город..." Без сомнения, это укрепление телесных сил Павла было действием чудесным, хотя Дееписатель и намекает о сем лишь прикровенно - кратким и сильным выражением - встал и пошел! Примечательна также здесь и твердость духа апостола, безбоязненно возвращающегося снова в город, где только что он был подвергнут смертельной опасности.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul Stoned at Lystra; The Disciples Exhorted and Encouraged; Paul and Barnabas Ordain Elders.
19 And there came thither certain Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead. 20 Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe. 21 And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, 22 Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. 23 And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. 24 And after they had passed throughout Pisidia, they came to Pamphylia. 25 And when they had preached the word in Perga, they went down into Attalia: 26 And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled. 27 And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. 28 And there they abode long time with the disciples.

We have here a further account of the services and sufferings of Paul and Barnabas.

I. How Paul was stoned and left for dead, but miraculously came to himself again, v. 19, 20. They fell upon Paul rather than Barnabas, because Paul, being the chief speaker, galled and vexed them more than Barnabas did. Now observe here, 1. How the people were incensed against Paul; not by any injury they pretended he had done them (if they took it for an affront that he would not let them misplace divine honours upon him, when they considered themselves they would easily forgive him that wrong), but there came certain Jews from Antioch, hearing, it is likely, and vexed to hear, what respect was shown to Paul and Barnabas at Lystra; and they incensed the people against them, as factious, seditious, dangerous persons, not fit to be harboured. See how restless the rage of the Jews was against the gospel of Christ; they could not bear that it should have footing any where. 2. To what degree they were incensed by these barbarous Jews: they were irritated to such a degree that the mob rose and stoned Paul, not by a judicial sentence, but in a popular tumult; they threw stones at him, with which they knocked him down, and then drew him out of the city, as one not fit to live in it, or drew him out upon a sledge or in a cart, to bury him, supposing he had been dead. So strong is the bias of the corrupt and carnal heart to that which is evil, even in contrary extremes, that, as it is with great difficulty that men are restrained from evil on one side, so it is with great ease that they are persuaded to evil on the other side. See how fickle and mutable the minds of carnal worldly people are, that do not know and consider things. Those that but the other day would have treated the apostles as more than men now treat them as worse than brutes, as the worst of men, as the worst of male-factors. To-day Hosanna, to-morrow Crucify; to-day sacrificed to, to-morrow sacrificed. We have an instance of a change the other way, ch. xxviii. This man is a murderer, v. 4; no doubt he is a god, v. 6. Popular breath turns like the wind. If Paul would have been Mercury, he might have been enthroned, nay, he might have been enshrined; but, if he will be a faithful minister of Christ, he shall be stoned, and thrown out of the city. Thus those who easily submit to strong delusions hate to receive the truth in the love of it. 3. How he was delivered by the power of God: When he was drawn out of the city, the disciples stood round about him, v. 20. It seems there were some here at Lystra that became disciples, that found the mean between deifying the apostles and rejecting them; and even these new converts had courage to own Paul when he was thus run down, though they had reason enough to fear that the same that stoned him would stone them for owning him. They stood round about him, as a guard to him against the further outrage of the people--stood about him to see whether he were alive or dead; and all of a sudden he rose up. Though he was not dead, yet he was ill crushed and bruised, no doubt, and fainted away; he was in a deliquium, so that it was not without a miracle that he came so soon to himself, and was so well as to be able to go into the city. Note, God's faithful servants, though they may be brought within a step of death, and may be looked upon as dead both by friends and enemies, shall not die as long as he has work for them to do. They are cast down, but not destroyed, 2 Cor. iv. 9.

II. How they went on with their work, notwithstanding the opposition they met with. All the stones they threw at Paul could not beat him off from his work: They drew him out of the city (v. 19), but, as one that set them at defiance, he came into the city again, to show that he did not fear them; none even of these things move him. However, their being persecuted here is a known indication to them to seek for opportunities of usefulness elsewhere, and therefore for the present they quit Lystra.

1. They went to break up and sow fresh ground at Derbe. Thither the next day Paul and Barnabas departed, a city not far off; there they preached the gospel, there they taught many, v. 21. And it should seem that Timothy was of that city, and was one of the disciples that now attended Paul, had met him at Antioch and accompanied him in all this circuit; for, with reference to this story, Paul tells him how fully he had known the afflictions he endured at Antioch, Iconium, and Lystra, 2 Tim. iii. 10, 11. Nothing is recorded that happened at Derbe.

2. They returned, and went over their work again, watering what they had sown; and, having staid as long as they thought fit at Derbe, they came back to Lystra, to Iconium, and Antioch, the cities where they had preached, v. 21. Now, as we have had a very instructive account of the methods they took in laying the foundation, and beginning the good work, so here we have the like of their building upon that foundation, and carrying on that good work. Let us see what they did,

(1.) They confirmed the souls of the disciples; that is, they inculcated that upon them which was proper to confirm them, v. 22. Young converts are apt to waver, and a little thing shocks them. Their old acquaintances beg they will not leave them. Those that they look upon to be wiser than themselves set before them the absurdity, indecency, and danger, of a change. They were allured, by the prospect of preferment, to stick to the traditions of their fathers; they are frightened with the danger of swimming against the stream. All this tempts them to think of making a retreat in time; but the apostles come and tell them that this is the true grace of God wherein they stand, and therefore they must stand to it that there is no danger like that of losing their part in Christ, no advantage like that of keeping their hold of him; that, whatever their trials may be, they shall have strength from Christ to pass through them; and, whatever their losses may be, they shall be abundantly recompensed. And this confirms the souls of the disciples; it fortifies their pious resolutions, in the strength of Christ, to adhere to Christ whatever it may cost them. Note, [1.] Those that are converted need to be confirmed; those that are planted need to be rooted. Ministers' work is to establish saints as well as to awaken sinners. Non minor est virtus quam quoerere parta tueri--To retain is sometimes as difficult as to acquire. Those that were instructed in the truth must know the certainty of the things in which they have been instructed; and those that are resolved must be fixed in their resolutions. [2.] True confirmation is confirmation of the soul; it is not binding the body by severe penalties on apostates, but binding the soul. The best ministers can do this only by pressing those things which are proper to bind the soul; it is the grace of God, and nothing less, that can effectually confirm the souls of the disciples, and prevent their apostasy.

(2.) They exhorted them to continue in the faith; or, as it may be read, they encouraged them. They told them it was both their duty and interest to persevere; to abide in the belief of Christ's being the Son of God, and the Saviour of the world. Note, Those that are in the faith are concerned to continue in the faith, notwithstanding all the temptations they may be under to desert it, from the smiles or frowns of this world. And it is requisite that they should often be exhorted to do so. Those that are continually surrounded with temptations to apostasy have need to be continually attended with pressing exhortations to perseverance.

(3.) That which they insisted most upon was that we must through much tribulation enter into the kingdom of God. Not only they must, but we must; it must be counted upon that all who will go to heaven must expect tribulation and persecution in their way thither. But is this the way to confirm the souls of the disciples, and to engage them to continue in the faith? One would think it would rather shock them, and make them weary. No, as the matter is fairly stated and taken entire, it will help to confirm them, and fix them for Christ. It is true they will meet with tribulation, with much tribulation; that is the worst of it: but then, [1.] It is so appointed. They must undergo it, there is no remedy, the matter is already fixed, and cannot be altered. He that has the sovereign disposal of us has determined it to be our lot that all that will live godly in Christ Jesus should suffer persecution; and he that has the sovereign command over us has determined this to be our duty, that all that will be Christ's disciples must take up their cross. When we gave up our names to Jesus Christ it was what we agreed to; when we sat down and counted the cost, if we reckoned aright, it was what we counted upon; so that if tribulation and persecution arise because of the word it is but what we had notice of before, it must be so: he performeth the thing that is appointed for us. The matter is fixed unalterably; and shall the rock be for us removed out of its place? [2.] It is the lot of the leaders in Christ's army, as well as of the soldiers. It is not only you, but we, that (if it be thought a hardship) are subject to it; therefore, as your own sufferings must not be a stumbling-block to you, so neither must ours; see 1 Thess. iii. 3. Let none be moved by our afflictions, for you yourselves know that we are appointed thereunto. As Christ did not put the apostles upon any harder service than what he underwent before them, so neither did the apostles put the ordinary Christians. [3.] It is true we must count upon much tribulation, but this is encouraging, that we shall get through it; we shall not be lost and perish in it. It is a Red Sea, but the Lord has opened a way through it, for the redeemed of the Lord to pass over. We must go down to trouble, but we shall come up again. [4.] We shall not only get through it, but get through it into the kingdom of God; and the joy and glory of the end will make abundant amends for all the difficulties and hardships we may meet with in the way. It is true we must go by the cross, but it is as true that if we keep in the way, and do not turn aside nor turn back, we shall go to the crown, and the believing prospect of this will make the tribulation easy and pleasant.

(4.) They ordained them elders, or presbyters, in every church. Now at this second visit they settled them in some order, formed them into religious societies under the guidance of a settled ministry, and settled that distinction between those that are taught in the word and those that teach. [1.] Every church had its governors or presidents, whose office it was to pray with the members of the church, and to preach to them in their solemn assemblies, to administer all gospel ordinances to them, and to take the oversight of them, to instruct the ignorant, warn the unruly, comfort the feeble-minded, and convince gainsayers. It is requisite that every particular church should have one or more such to preside in it. [2.] Those governors were then elders, that had in their qualification the wisdom and gravity of seniors, and had in their commission the authority and command of seniors: not to make new laws (this is the prerogative of the Prince, the great Lawgiver; the government of the church is an absolute monarchy, and the legislative power entirely in Christ), but to see to the observance and execution of the laws Christ has made; and so far they are to be obeyed and submitted to. [3.] These elders were ordained. The qualifications of such as were proposed or proposed themselves (whether the apostles or the people put them up) were judged of by the apostles, as most fit to judge; and they, having devoted themselves, were solemnly set apart to the work of the ministry, and bound to it. [4.] These elders were ordained to them, to the disciples, to their service, for their good. Those that are in the faith have need to be built up in it, and have need of the elders' help therein--the pastors and teachers, who are to edify the body of Christ.

(5.) By prayer joined with fasting they commended them to the Lord, to the Lord Jesus, on whom they believed. Note, [1.] Even when persons are brought to believe, and that sincerely, yet ministers' care concerning them is not over; there is need of watching over them still, instructing and admonishing them still; there is still that lacking in their faith which needs to be perfected. [2.] The ministers that take most care of those that believe must after all commend them to the Lord, and put them under the protection and guidance of his grace: Lord, keep them through thine own name. To his custody they must commit themselves, and their ministers must commit them. [3.] It is by prayer that they must be commended to the Lord. Christ, in his prayer (John xvii.), commended his disciples to his Father: Thine they were, and thou gavest them to me. Father, keep them. [4.] It is a great encouragement to us, in commending the disciples to the Lord, that we can say, "It is he in whom they believed; we commit to him those who have committed themselves to him, and who know they have believed in one who is able to keep what they and we have committed to him against that day," 2 Tim. i. 12. [5.] It is good to join fasting with prayer, in token of our humiliation for sin, and in order to add vigour to our prayers. [6.] When we are parting with our friends, the best farewell is to commend them to the Lord, and to leave them with him.

3. They went on preaching the gospel in other places where they had been, but, as it should seem had not made so many converts as that now at their return they could form them into churches; therefore thither they came to pursue and carry on conversion-work. From Antioch they passed through Pisidia, the province in which that Antioch stood; thence they came into the province of Pamphylia, the head-city of which was Perga, where they had been before (ch. xiii. 13), and came thither again to preach the word (v. 25), making a second offer, to see if they were now better disposed than they were before to receive the gospel. What success they had there we are not told, but that thence they went down to Attalia, a city of Pamphylia, on the sea-coast. They staid not long at a place, but wherever they came endeavoured to lay a foundation which might afterwards be built upon, and to sow the seeds which would in time produce a great increase. Now Christ's parables were explained, in which he compared the kingdom of heaven to a little leaven, which in time leavened the whole lump--to a grain of mustard-seed, which, though very inconsiderable at first, grew to a great tree--and to the seed which a man sowed in his ground, and it sprung up he knew not how.

III. How they at length came back to Antioch in Syria, whence they had been sent forth upon this expedition. From Attalia they came by sea to Antioch, v. 26. And we are here told,

1. Why they came thither: because thence they had been recommended to the grace of God, and such a value did they put upon a solemn recommendation to the grace of God, though they had themselves a great interest in heaven, that they never thought they could show respect enough to those who had so recommended them. The brethren having recommended them to the grace of God, for the work which they fulfilled, now that they had fulfilled it they thought they owed them an account of it, that they might help them by their praises, as they had been helped by their prayers.

2. What account they gave them of their negociation (v. 27): They gathered the church together. It is probable that there were more Christians at Antioch than ordinarily met, or could meet, in one place, but on this occasion they called together the leading men of them; as the heads of the tribes are often called the congregation of Israel, so the ministers and principal members of the church at Antioch are called the church. Or perhaps as many of the people as the place would hold came together on this occasion. Or some met at one time, or in one place, and others at another. But when they had called them together, they gave them an account of two things-- (1.) Of the tokens they had had of the divine presence with them in their labours: They rehearsed all that God had done with them. They did not tell what they had done (this would have savoured of vain-glory), but what God had done with them and by them. Note, The praise of all the little good we do at any time must be ascribed to God; for it is he that not only worketh in us both to will and to do, but then worketh with us to make what we do successful. God's grace can do any thing without ministers' preaching; but ministers' preaching, even Paul's, can do nothing without God's grace; and the operations of that grace must be acknowledged in the efficacy of the word. (2.) Of the fruit of their labours among the heathen. They told how God had opened the door of faith unto the Gentiles; had not only ordered them to be invited to the gospel feast, but had inclined the hearts of many of them to accept the invitation. Note, [1.] There is no entering into the kingdom of Christ but by the door of faith; we must firmly believe in Christ, or we have no part in him. [2.] It is God that opens the door of faith, that opens to us the truths we are to believe, opens our hearts to receive them, and makes this a wide door, and an effectual, into the church of Christ. [3.] We have reason to be thankful that God has opened the door of faith to the Gentiles, has both sent them his gospel, which is made known to all nations for the obedience of faith (Rom. xvi. 26), and has also given them hearts to entertain the gospel. Thus the gospel was spread, and it shone more and more, and none was able to shut this door which God had opened; not all the powers of hell and earth.

3. How they disposed of themselves for the present: There they abode a long time with the disciples (v. 28), longer than perhaps at first they intended, not because they feared their enemies, but because they loved their friends, and were loth to part from them.
Adam Clarke: Commentary on the Bible - 1831
14:20: The disciples stood round about him - No doubt in earnest prayer, entreating the Author of life that his soul might again return to its battered tenement.
He rose up - Miraculously restored, not only to life, but to perfect soundness so that he was able to walk into the city, that his persecutors might see the mighty power of God in his restoration, and the faith of the young converts be confirmed in the truth and goodness of God. It is strange that neither the young converts at Lystra, nor Barnabas, were involved in this persecution! It seems to have had Paul alone for its object; and, when they thought they had despatched him, they did not think of injuring the rest.
Albert Barnes: Notes on the Bible - 1834
14:19: And there came thither certain Jews - Not satisfied with having expelled them from Antioch and Iconium, they still pursued them. Persecutors often exhibit a zeal and perseverance in a bad cause which it would be well if Christians evinced in a holy cause. Bad people will often travel further to do evil than good people will to do good; and wicked people often show more zeal in opposing the gospel than professed Christians do in advancing it.
Antioch and Iconium - See the notes on Act 13:14, Act 13:51.
Who persuaded the people - That they were impostors; and who excited their rage against them.
And having stoned Paul - Whom they were just before ready to worship as a god! What a striking instance of the fickleness and instability of idolaters! And what a striking instance of the instability and uselessness of mere popularity! Just before they were ready to adore him; now they sought to put him to death. Nothing is more fickle than popular favor. The unbounded admiration of a man may soon be changed into unbounded indignation and contempt. It was well for Paul that he was not seeking this popularity, and that he did not depend on it for happiness. He had a good conscience; he was engaged in a good cause; he was under the protection of God; and his happiness was to be sought from a higher source than the applause of people, "fluctuating and uncertain as the waves of the sea." To this transaction Paul referred when he enumerated his trials in Co2 11:25, "Once was I stoned."
Drew him out of the city - Probably in haste, and in popular rage, as if he was unfit to be in the city, and was unworthy of a decent burial; for it does not appear that they contemplated an interment but indignantly dragged him beyond the walls of the city to leave him there. Such sufferings and trials it cost to establish that religion in the world which has shed so many blessings on man; which now crowns us with comfort; which saves us from the abominations and degradations of idolatry here, and from the pains of hell hereafter.
Supposing he had been dead - The next verse shows that he was really not dead, though many commentators, as well as the Jews, have supposed that he was, and was miraculously restored to life. It is remarkable that Barnabas was not exposed to this popular fury. But it is to be remembered that Paul was the chief speaker, and it was his special zeal that exposed him to this tumult.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:20: as: Act 20:9-12; Co2 1:9, Co2 1:10, Co2 6:9; Rev 11:7-12
came: Act 12:17, Act 16:40, Act 20:1
Derbe: Act 14:6, Act 16:1
Geneva 1599
14:19 (6) And there came thither [certain] Jews from Antioch and Iconium, who persuaded the people, and, having stoned Paul, drew [him] out of the city, supposing he had been dead.
(6) The devil, when he is brought to his last chance, at length rages openly, but in vain, even at that time when he seems to have the upper hand.
John Gill
14:19 And there came thither certain Jews,.... Either just at the same time, or however whilst the apostles were in this city: in four manuscripts of Beza's, and in some other copies, it is read, "as they abode there, and taught, there came", &c. These Jews were inveterate enemies of the apostles, and seemed to have followed them from place to place, on purpose to oppose them, and to stir up the people against them, and to hinder the success of their ministry all they could: for these came
from Antioch; not Antioch in Syria, but in Pisidia: where they had contradicted and blasphemed the word of God, and was the reason why the apostles turned to the Gentiles, Acts 13:45.
And Iconium: where also the unbelieving Jews stirred up the Gentiles against the apostles, and both of them made an assault upon them, to use them ill, Acts 14:2
who persuaded the people; in the above manuscripts of Beza's, and in some other copies, are these words,
"and they disputing confidently, persuaded the people to depart from them, saying, that they said nothing true, but in all things lied;''
which though they may not be considered as the text, are a good gloss upon it: they persuaded the people not to hearken to them, told them that they were deceivers and jugglers, and instead of having honours conferred upon them, they ought to be severely punished; and to these Jews they hearkened, as appears by what follows:
and having stoned Paul; even the same persons that just before were for sacrificing to him as a god; which shows the fickleness and inconstancy of the populace, and how little they are to be depended on; for they were the Gentiles that stoned Paul, at the instigation of the Jews; though the latter might probably join with them in it: a like instance we have in the conduct of the Jews towards Christ, who cried "Hosanna" to him one day, and on another, very quickly after, with great importunity say, Crucify him, Crucify him; of this stoning, the apostle makes mention, 2Cor 11:25 When they had stoned him,
they drew him out of the city, supposing he had been dead; which is an addition to their barbarity and inhumanity; for they not only stoned him until he was dead, as they supposed, but they dragged his body through the streets of their city, in contempt of him, and indignation against him, and cast him out of it, where they left him as unworthy of a burial.
John Wesley
14:19 Who persuaded the multitude - Moved with equal ease either to adore or murder him.
Robert Jamieson, A. R. Fausset and David Brown
14:19 came thither certain Jews from Antioch and Iconium--Furious zeal that would travel so far to counteract the missionaries of the Cross!
persuaded the people--"the multitudes."
and having stoned Paul--(See on Acts 14:5). Barnabas they seem to have let alone; Paul, as the prominent actor and speaker, being the object of all their rage. The words seem to imply that it was the Jews who did this; and no doubt they took the lead (Acts 14:19), but it was the act of the instigated and fickle multitudes along with them.
drew him out of the city--By comparing this with Acts 7:58 it will be seen that the Jews were the chief actors in this scene.
14:2014:20: Աւետարանեալ ՚ի քաղաքին յայնմիկ՝ եւ աշակերտեալ զբազումս, եւ դարձան ՚ի Լիւստրայ՝ եւ յԻկոնիոն՝ եւ յԱնտիոքիայ[2472], [2472] Ոմանք. Աւետարանել ՚ի քա՛՛... եւ աշակերտել զբազումս, դարձան։
20. Այդ քաղաքում աւետարանելուց եւ շատերին աշակերտ դարձնելուց յետոյ, վերադարձան Լիւստրա, Իկոնիոն եւ Անտիոք՝
20 Անոնք այն քաղաքին մէջ աւետարանը քարոզելով ու շատերը աշակերտ ընելով՝ Լիւստրա եւ Իկոնիոն եւ Անտիոք դարձան,
Աւետարանեալ ի քաղաքին յայնմիկ եւ աշակերտեալ զբազումս` դարձան ի Լիւստրա եւ յԻկոնիոն եւ յԱնտիոքիա:

14:20: Աւետարանեալ ՚ի քաղաքին յայնմիկ՝ եւ աշակերտեալ զբազումս, եւ դարձան ՚ի Լիւստրայ՝ եւ յԻկոնիոն՝ եւ յԱնտիոքիայ[2472],
[2472] Ոմանք. Աւետարանել ՚ի քա՛՛... եւ աշակերտել զբազումս, դարձան։
20. Այդ քաղաքում աւետարանելուց եւ շատերին աշակերտ դարձնելուց յետոյ, վերադարձան Լիւստրա, Իկոնիոն եւ Անտիոք՝
20 Անոնք այն քաղաքին մէջ աւետարանը քարոզելով ու շատերը աշակերտ ընելով՝ Լիւստրա եւ Իկոնիոն եւ Անտիոք դարձան,
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14:2121: Проповедав Евангелие сему городу и приобретя довольно учеников, они обратно проходили Листру, Иконию и Антиохию,
14:20  κυκλωσάντων δὲ τῶν μαθητῶν αὐτὸν ἀναστὰς εἰσῆλθεν εἰς τὴν πόλιν. καὶ τῇ ἐπαύριον ἐξῆλθεν σὺν τῶ βαρναβᾷ εἰς δέρβην.
14:20. κυκλωσάντων ( Of-having-en-circled ) δὲ (moreover) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτὸν (to-it) ἀναστὰς (having-had-stood-up) εἰσῆλθεν (it-had-came-into) εἰς (into) τὴν (to-the-one) πόλιν. (to-a-city) καὶ (And) τῇ (unto-the-one) ἐπαύριον (upon-to-morrow) ἐξῆλθεν (it-had-came-out) σὺν (together) τῷ (unto-the-one) Βαρνάβᾳ (unto-a-Barnabas) εἰς (into) Δέρβην. (to-a-Derbe)
14:20. cumque evangelizassent civitati illi et docuissent multos reversi sunt Lystram et Iconium et AntiochiamAnd when they had preached the gospel to that city and had taught many, they returned again to Lystra and to Iconium and to Antioch:
20. But as the disciples stood round about him, he rose up, and entered into the city: and on the morrow he went forth with Barnabas to Derbe.
14:20. But as the disciples were standing around him, he got up and entered the city. And the next day, he set out with Barnabas for Derbe.
14:20. Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe.
And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and [to] Iconium, and Antioch:

21: Проповедав Евангелие сему городу и приобретя довольно учеников, они обратно проходили Листру, Иконию и Антиохию,
14:20  κυκλωσάντων δὲ τῶν μαθητῶν αὐτὸν ἀναστὰς εἰσῆλθεν εἰς τὴν πόλιν. καὶ τῇ ἐπαύριον ἐξῆλθεν σὺν τῶ βαρναβᾷ εἰς δέρβην.
14:20. cumque evangelizassent civitati illi et docuissent multos reversi sunt Lystram et Iconium et Antiochiam
And when they had preached the gospel to that city and had taught many, they returned again to Lystra and to Iconium and to Antioch:
14:20. But as the disciples were standing around him, he got up and entered the city. And the next day, he set out with Barnabas for Derbe.
14:20. Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe.
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Adam Clarke: Commentary on the Bible - 1831
14:21: Preached the Gospel to that city - Derbe, a city in the same province. See on Act 14:6 (note).
They returned again to Lystra, and to Iconium - Behold the courage of these Christian men! They counted not their lives dear to them, and returned to do their Masters work in the very places in which they had been so grievously persecuted, and where one of them had been apparently stoned to death! The man who knows he is God's ambassador, and that his life depends on his fidelity to his Master, knows he has nothing but his God to fear.
Albert Barnes: Notes on the Bible - 1834
14:20: Howbeit - Notwithstanding the supposition that he was dead.
As the disciples stood round about him - It would seem that they did not suppose I that he was dead; but might be expecting that he would Rev_ive.
He rose up ... - Most commentators have supposed that this was the effect of a miracle. They have maintained that he could not have risen so soon, and entered into the city, without the interposition of miraculous power (Calvin, Doddridge, Clarke, etc.). But the commentators have asserted what is not intimated by the sacred penman. The probability is that he was stunned by a blow - perhaps a single blow and after a short time recovered from it. Nothing is more common than thus by a violent blow on the head to be rendered apparently lifeless, the effect of which soon is over, and the person restored to strength. Pricaeus and Wetstein suppose that Paul feigned himself to be dead, and when out of danger rose and returned to the city. But this is wholly improbable.
And came into the city - It is remarkable that he should have returned again into the same city. But probably it was only among the new converts that he showed himself. The Jews supposed that he was dead; and it does not appear that he again exposed himself to their rage.
And the next day ... - The opposition here was such that it was vain to attempt to preach there any longer. Having been seen by the disciples after his supposed death, their faith was confirmed, and he departed to preach in another place.
To Derbe - Act 14:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:21: taught many: Gr. made many disciples, Mat 28:19 *Gr.
Lystra: Act 14:1, Act 14:6, Act 14:8, Act 14:19, Act 13:14, Act 13:51, Act 15:36, Act 16:2; Ti2 3:11
John Gill
14:20 Howbeit as the disciples stood round about him,.... Weeping over him, and lamenting for him, and it may be praying to God, that he would restore him to life: however, they got about him, in order to take care of him, and provide for his interment: these were the young converts at Lystra, who, under the ministry of the apostles, were now brought to the faith of Christ; unless it can be thought, that they were such who followed them from other places, and attended them in their travels; but the former seems most probable, and which shows their affection to their spiritual Father, and their constancy in the faith of Christ, notwithstanding this ill treatment of his servant:
he rose up and came into the city; which was no less than a miracle, and was no doubt the effect of the mighty power of God, put forth upon him; for though he was not really dead, yet he was left as such, and thought to be so by both friends and foes: and when it is considered what wounds and bruises he must receive by stoning, and his being dragged through the streets of the city, and left in such a miserable condition without it, that he should at once rise up in the midst of the disciples, and walk into the city as one in perfect health and strength, has something extraordinary and miraculous in it; and it shows great resolution, courage, and strength of mind, to go into the same city again, where he had been so ill used; though he did not choose to continue there, nor were the inhabitants worthy of such a favour:
and the next day he departed with Barnabas to Derbe; where they had been before, and had preached the Gospel, and whither they fled from Iconium, when in great danger, Acts 14:6.
John Wesley
14:20 But as the disciples stood round - Probably after sunset. The enraged multitude would scarce have suffered it in the day time: he rose and went into the city - That he should be able to do this, just after he had been left for dead, was a miracle little less than a resurrection from the dead. Especially considering the manner wherein the Jewish malefactors were stoned. The witnesses first threw as large a stone as they could lift, with all possible violence upon his head, which alone was sufficient to dash the skull in pieces. All the people then joined, as long as any motion or token of life remained.
Robert Jamieson, A. R. Fausset and David Brown
14:20 as the disciples stood round about him--sorrowing. So his labors here had not been in vain: "Disciples" had been gathered, who now rallied around the bleeding body. And one appears to have been gained on this occasion, of far more importance than all the rest--TIMOTHEUS. See on Acts 16:1-3. (It could scarcely have been at the subsequent visit, Acts 14:21, for the reason given in Ti2 3:10-11; while at the third visit, Acts 16:1-3, he was already a Christian).
he rose up--It is possible that this recovery was natural; the insensibility occasioned by such treatment as he had received sometimes passing away of itself, and leaving the patient less hurt than appeared. But certainly the impression naturally left on the mind by the words is that the restoration was miraculous; and so the best interpreters understand the words. This is confirmed by what follows.
came into the city--Noble intrepidity!
next day he departed with Barnabas to Derbe--a journey for which he could hardly be fit if his recovery had been natural. (As to Derbe, see on Acts 14:6).
14:2114:21: հաստատեալ զանձինս աշակերտելոցն՝ եւ մխիթարեալ. կալ հաստատո՛ւն ՚ի հաւատսն. եւ թէ բազում նեղութեամբ պարտ է մեզ մտանել յարքայութիւն Աստուծոյ[2473]։ [2473] Բազումք. Հաստատել զնձինս... եւ մխիթարել։ Ոմանք. Նեղութեամբք... յարքայութիւնն Աստուծոյ։ ՚Ի լուս՛՛. Պարտ է ձեզ մտա՛՛։ Յօրինակին. Յարքայութեան Աստուծոյ։
21. աշակերտածների սրտերը ամրացնելով եւ յորդորելով, որպէսզի հաստատ մնան հաւատի մէջ: Եւ ասում էին. «Բազում նեղութիւններ կրելով է, որ մենք պէտք է մտնենք Աստծու արքայութիւնը»:
21 Աշակերտներուն սրտերը հաստատելով եւ յորդորելով, որ հաստատ մնան հաւատքի մէջ եւ կ’ըսէին թէ՝ «Շատ նեղութիւն կրելով կրնաք Աստուծոյ թագաւորութիւնը մտնել»։
հաստատել զանձինս աշակերտելոցն եւ մխիթարել կալ հաստատուն ի հաւատսն. եւ թէ` Բազում նեղութեամբք պարտ է մեզ մտանել յարքայութիւնն Աստուծոյ:

14:21: հաստատեալ զանձինս աշակերտելոցն՝ եւ մխիթարեալ. կալ հաստատո՛ւն ՚ի հաւատսն. եւ թէ բազում նեղութեամբ պարտ է մեզ մտանել յարքայութիւն Աստուծոյ[2473]։
[2473] Բազումք. Հաստատել զնձինս... եւ մխիթարել։ Ոմանք. Նեղութեամբք... յարքայութիւնն Աստուծոյ։ ՚Ի լուս՛՛. Պարտ է ձեզ մտա՛՛։ Յօրինակին. Յարքայութեան Աստուծոյ։
21. աշակերտածների սրտերը ամրացնելով եւ յորդորելով, որպէսզի հաստատ մնան հաւատի մէջ: Եւ ասում էին. «Բազում նեղութիւններ կրելով է, որ մենք պէտք է մտնենք Աստծու արքայութիւնը»:
21 Աշակերտներուն սրտերը հաստատելով եւ յորդորելով, որ հաստատ մնան հաւատքի մէջ եւ կ’ըսէին թէ՝ «Շատ նեղութիւն կրելով կրնաք Աստուծոյ թագաւորութիւնը մտնել»։
zohrab-1805▾ eastern-1994▾ western am▾
14:2222: утверждая души учеников, увещевая пребывать в вере и [поучая], что многими скорбями надлежит нам войти в Царствие Божие.
14:21  εὐαγγελισάμενοί τε τὴν πόλιν ἐκείνην καὶ μαθητεύσαντες ἱκανοὺς ὑπέστρεψαν εἰς τὴν λύστραν καὶ εἰς ἰκόνιον καὶ εἰς ἀντιόχειαν,
14:21. εὐαγγελισάμενοί ( Having-goodly-messaged-to ) τε (also) τὴν (to-the-one) πόλιν (to-a-city) ἐκείνην (to-the-one-thither) καὶ (and) μαθητεύσαντες ( having-learnered-of ) ἱκανοὺς ( to-ampled ) ὑπέστρεψαν (they-beturned-under) εἰς (into) τὴν (to-the-one) Λύστραν (to-a-Lustra) καὶ (and) εἰς (into) Ἰκόνιον (to-an-Ikonion) καὶ (and) [εἰς] "[into]"Ἀντιόχειαν, (to-an-Antiocheia,"
14:21. confirmantes animas discipulorum exhortantes ut permanerent in fide et quoniam per multas tribulationes oportet nos intrare in regnum DeiConfirming the souls of the disciples and exhorting them to continue in the faith: and that through many tribulations we must enter into the kingdom of God.
21. And when they had preached the gospel to that city, and had made many disciples, they returned to Lystra, and to Iconium, and to Antioch,
14:21. And when they had evangelized that city, and had taught many, they returned again to Lystra and to Iconium and to Antioch,
14:21. And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and [to] Iconium, and Antioch,
Confirming the souls of the disciples, [and] exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God:

22: утверждая души учеников, увещевая пребывать в вере и [поучая], что многими скорбями надлежит нам войти в Царствие Божие.
14:21  εὐαγγελισάμενοί τε τὴν πόλιν ἐκείνην καὶ μαθητεύσαντες ἱκανοὺς ὑπέστρεψαν εἰς τὴν λύστραν καὶ εἰς ἰκόνιον καὶ εἰς ἀντιόχειαν,
14:21. confirmantes animas discipulorum exhortantes ut permanerent in fide et quoniam per multas tribulationes oportet nos intrare in regnum Dei
Confirming the souls of the disciples and exhorting them to continue in the faith: and that through many tribulations we must enter into the kingdom of God.
14:21. And when they had evangelized that city, and had taught many, they returned again to Lystra and to Iconium and to Antioch,
14:21. And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and [to] Iconium, and Antioch,
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
21-22: Из Дервии, после благоуспешной проповеди, апостолы предпринимают обратное путешествие в Антиохию Сирийскую, через все ранее посещенные места (XIII:1: и д. ), укрепляя верующих на готовность блюсти веру Христову, несмотря на все гонения, скорби и испытания, составляющие для верующих вернейший путь в Царство Небесное (Мф VII:14).
Adam Clarke: Commentary on the Bible - 1831
14:22: Confirming the souls of the disciples - The word disciple signifies literally a scholar. The Church of Christ was a school, in which Christ himself was chief Master; and his apostles subordinate teachers. All the converts were disciples or scholars, who came to this school to be instructed in the knowledge of themselves and of their God: of their duty to Him, to the Church, to society, and to themselves. After having been initiated in the principles of the heavenly doctrine, they needed line upon line, and precept upon precept, in order that they might be confirmed and established in the truth. Though it was a great and important thing to have their heads, their understanding, properly informed, yet, if the heart was not disciplined, information in the understanding would be of little avail; therefore they confirmed the Souls of the disciples. As there must be some particular standard of truth, to which they might continually resort, that their faith might stand in the power of God, it was necessary that they should have such a system of doctrine as they knew came from God. These doctrines were those which contained all the essential principles of Christianity, and this was called The Faith; and, as they must have sound principles, in order that they might have righteous practices, so it was necessary that they should continue in that faith, that it might produce that obedience, without which even faith itself, however excellent, must be useless and dead.
Again, as the spirit of the world would be ever opposed to the spirit of Christ, so they must make up their minds to expect persecution and tribulation in various forms, and therefore had need of confirmed souls and strong faith, that, when trials came, they might meet them with becoming fortitude, and stand unmoved in the cloudy and dark day. And as the mind must faint under trouble that sees no prospect of its termination, and no conviction of its use, it was necessary that they should keep in view the kingdom of God, of which they were subjects, and to which, through their adoption into the heavenly family, they had a Divine right. Hence, from the apostles teaching, they not only learned that they should meet with tribulation, much tribulation, but, for their encouragement, they were also informed that these were the very means which God would use to bring them into his own kingdom; so that, if they had tribulation in the way, they had a heaven of eternal glory as the end to which they were continually to direct their views.
Albert Barnes: Notes on the Bible - 1834
14:21: Had taught many - Or, rather, had made many disciples (margin).
To Lystra - Act 14:6.
And to Iconium - Act 14:1. We have here a remarkable instance of the courage of the apostles. In these very places they had been persecuted and stoned, and yet in the face of danger they ventured to return. The welfare of the infant churches they deemed of more consequence than their own safety; and they threw themselves again into the midst of danger, to comfort and strengthen those just converted to God. There are times when ministers should not count their own lives. dear to them Act 20:24, but when they should fearlessly throw themselves into the midst of danger, confiding only in the protecting care of their God and Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:22: Confirming: Act 15:32, Act 15:41, Act 18:23; Isa 35:3; Co1 1:8; Th1 3:2-4, Th1 3:13; Pe1 5:10
exhorting: Act 11:23, Act 13:43; Joh 8:31, Joh 8:32, Joh 15:4-6, Joh 15:9, Joh 15:10; Col 1:23; Jde 1:3, Jde 1:20, Jde 1:21
we: Mat 10:21, Mat 10:22, Mat 10:38, Mat 16:24; Luk 22:28, Luk 22:29, Luk 24:26; Joh 12:25, Joh 12:26, Joh 16:1, Joh 16:2, Joh 16:33; Rom 8:17; Th1 3:4; Ti2 1:8, Ti2 2:11, Ti2 2:12, Ti2 3:12; Pe1 4:12-16; Rev 2:10, Rev 7:14
enter: Mat 19:24; Mar 9:47, Mar 10:24, Mar 10:25; Joh 3:5; Pe2 1:11
Geneva 1599
14:21 (7) And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and [to] Iconium, and Antioch,
(7) We must go forward in our calling through a thousand deaths.
John Gill
14:21 And when they had preached the Gospel to that city,.... To the inhabitants of it, as they did in every place where they came, even the pure Gospel of Christ, the good news, and glad tidings of life and salvation by him:
and had taught many; or made them disciples, their ministry being blessed to bring many to the faith of Christ:
they returned again to Lystra; where Paul had been stoned:
and to Iconium; where both Jews and Gentiles, and the magistrates of the city, had attempted to use them ill, and to stone them:
and Antioch; that is, in Pisidia, as before; where a persecution was raised against them, and from the coasts of which place they were expelled; so fearless were they of danger, and so zealous to promote the interest of Christ, and the good of souls.
Robert Jamieson, A. R. Fausset and David Brown
14:21 and when they had preached . . . to that city and had taught many--rather, "had made many disciples" (Margin); but probably without suffering any persecution, as Derbe is not mentioned along with Antioch, Iconium, and Lystra (Ti2 3:11).
PAUL AND BARNABAS RETRACE THEIR STEPS, RETURN TO ANTIOCH IN SYRIA, AND THUS COMPLETE THEIR FIRST MISSIONARY JOURNEY. (Acts 14:21-28)
they returned . . . to Lystra, Iconium, and Antioch, confirming the souls, &c.--At Derbe, Paul was not far from the well-known pass which leads down from the central tableland to Cilicia and Tarsus. But his thoughts did not center in an earthly home. He revisited the places where he had been reviled and persecuted, but where he had left as sheep in the desert the disciples whom his Master had enabled him to gather. They needed building up and strengthening in the faith, comforting in the midst of their inevitable suffering, and fencing round by permanent institutions. Undaunted therefore by the dangers that awaited them, our missionaries return to them, using words of encouragement which none but the founders of a true religion would have ventured to address to their earliest converts, that "we can only enter into the kingdom of God by passing through much tribulation" [HOWSON].
14:2214:22: Ձեռնադրեցին նոցա ըստ եկեղեցեաց երիցո՛ւնս. աղօթս արարեալ հանդերձ պահո՛վք, յա՛նձն արարին զնոսա Տեառն՝ յոր հաւատացեա՛լ էին[2474]։ [2474] Ոմանք. Ըստ եկեղեցւոյ երիցունս... հանդերձ պահօք... յոր հաստատեալն էին։
22. Նրանց համար իւրաքանչիւր եկեղեցու վրայ երէցներ ձեռնադրեցին, պահեցողութեամբ հանդերձ աղօթք արեցին եւ նրանց յանձնեցին Տիրոջը, որին հաւատացել էին:
22 Անոնք իւրաքանչիւր եկեղեցիի երէցներ ձեռնադրեցին, ծոմապահութեամբ աղօթք ընելով զանոնք յանձնեցին Տէրոջը՝ որուն հաւատացեր էին։
Ձեռնադրեցին նոցա ըստ եկեղեցւոյ` երիցունս, աղօթս արարեալ հանդերձ պահովք` յանձն արարին զնոսա Տեառն յոր հաւատացեալ էին:

14:22: Ձեռնադրեցին նոցա ըստ եկեղեցեաց երիցո՛ւնս. աղօթս արարեալ հանդերձ պահո՛վք, յա՛նձն արարին զնոսա Տեառն՝ յոր հաւատացեա՛լ էին[2474]։
[2474] Ոմանք. Ըստ եկեղեցւոյ երիցունս... հանդերձ պահօք... յոր հաստատեալն էին։
22. Նրանց համար իւրաքանչիւր եկեղեցու վրայ երէցներ ձեռնադրեցին, պահեցողութեամբ հանդերձ աղօթք արեցին եւ նրանց յանձնեցին Տիրոջը, որին հաւատացել էին:
22 Անոնք իւրաքանչիւր եկեղեցիի երէցներ ձեռնադրեցին, ծոմապահութեամբ աղօթք ընելով զանոնք յանձնեցին Տէրոջը՝ որուն հաւատացեր էին։
zohrab-1805▾ eastern-1994▾ western am▾
14:2323: Рукоположив же им пресвитеров к каждой церкви, они помолились с постом и предали их Господу, в Которого уверовали.
14:22  ἐπιστηρίζοντες τὰς ψυχὰς τῶν μαθητῶν, παρακαλοῦντες ἐμμένειν τῇ πίστει, καὶ ὅτι διὰ πολλῶν θλίψεων δεῖ ἡμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ.
14:22. ἐπιστηρίζοντες ( standing-upon-to ) τὰς (to-the-ones) ψυχὰς (to-breathings) τῶν (of-the-ones) μαθητῶν, (of-learners," παρακαλοῦντες ( calling-beside-unto ) ἐμμένειν (to-stay-in) τῇ (unto-the-one) πίστει (unto-a-trust) καὶ (and) ὅτι (to-which-a-one) διὰ (through) πολλῶν ( of-much ) θλίψεων (of-pressings) δεῖ (it-bindeth) ἡμᾶς (to-us) εἰσελθεῖν (to-have-had-came-into) εἰς (into) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
14:22. et cum constituissent illis per singulas ecclesias presbyteros et orassent cum ieiunationibus commendaverunt eos Domino in quem credideruntAnd when they had ordained to them priests in every church and had prayed with fasting, they commended them to the Lord, in whom they believed.
22. confirming the souls of the disciples, exhorting them to continue in the faith, and that through many tribulations we must enter into the kingdom of God.
14:22. strengthening the souls of the disciples, and exhorting them that they should remain always in the faith, and that it is necessary for us to enter into the kingdom of God through many tribulations.
14:22. Confirming the souls of the disciples, [and] exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.
And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed:

23: Рукоположив же им пресвитеров к каждой церкви, они помолились с постом и предали их Господу, в Которого уверовали.
14:22  ἐπιστηρίζοντες τὰς ψυχὰς τῶν μαθητῶν, παρακαλοῦντες ἐμμένειν τῇ πίστει, καὶ ὅτι διὰ πολλῶν θλίψεων δεῖ ἡμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ.
14:22. et cum constituissent illis per singulas ecclesias presbyteros et orassent cum ieiunationibus commendaverunt eos Domino in quem crediderunt
And when they had ordained to them priests in every church and had prayed with fasting, they commended them to the Lord, in whom they believed.
14:22. strengthening the souls of the disciples, and exhorting them that they should remain always in the faith, and that it is necessary for us to enter into the kingdom of God through many tribulations.
14:22. Confirming the souls of the disciples, [and] exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.
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
23: "Рукоположив им пресвитеров..." - предстоятелей и руководителей каждой общины, получавшей, благодаря этому, прочную внешнюю организацию. Рукоположение, т. е. возложение рук (VI:2-6), указывало важность служения пресвитерского и благодатное посвящение на это служение (см. XI:30).

"Помолились с постом...", как делали при всяких важных случаях (XIII:3: и др. ).

"Предали их..., - т. е. новообращенных христиан, вместе с их новопоставленными предстоятелями, - Господу...", т. е. Его милости, благоволению и покровительству.
Adam Clarke: Commentary on the Bible - 1831
14:23: When they had ordained them elders - Elder seems to be here the name of an office. These were all young or new converts, and yet among them the apostles constitute elders. They appointed persons the most experienced, and the most advanced in the Divine life, to watch over and instruct the rest. But what is the meaning of the word χειροτονησαντες, which we translate ordained? The word ordain we use in an ecclesiastical sense, and signify by it the appointment of a person to an office in the Church, by the imposition of the hands of those who are rulers in that Church. But χειροτονια a signifies the holding up or stretching out the hand, as approving of the choice of any person to a particular work: whereas χειροθεσια signifies the imposition of hands. "Zonaras gives he proper meaning of the word in the text, in his Scholia upon the first canon of the apostles, Νυν μεν χειροτονια καλειται, κ. τ. λ. 'Nowadays, a course of prayers and invocation on the Holy Spirit, when one is initiated into the priesthood, and receives consecration, is called χειροτονια, cheirotonia, so termed because the bishop extends his hand over him whom he blesses, when he is chosen into holy orders. Anciently, the choice or suffrage was called cheirotonia; for, when it was lawful for the multitude in their cities to choose their priests or bishops, they met together, and some chose one man, some another; but, that it might appear whose suffrage won, they say the electors did use εκτεινειν τας χειρας, to stretch forth their hands, and by their hands so stretched forth, or up, they were numbered who chose the one, and who the other; and him who was elected by the most suffrages they placed in the high priesthood. And from hence was the name cheirotonia taken, which the fathers of the councils are found to have used, calling their suffrage cheirotonia.' St. Paul, Co2 8:19, intimates that St. Luke was thus appointed to travel with him χειροτονηθεις ὑπο των εκκλησιων, who was chosen of the Churches. Ignatius, in his epistle to the Philadelphians, uses the same term, πρεπον εϚιν ὑμιν, ὡς εκκλησια Θεου, χειροτονησαι επισκοπον, ye ought, as a Church of God, to choose your bishop." Much more on this subject may be seen in Sir Norton Knatchbull, who contends that cheirotonia implies simply appointment or election, but not what he calls ordination by the imposition of hands. I believe the simple truth to be this, that in ancient times the people chose by the cheirotonia (lifting up of hands) their spiritual pastor; and the rulers of the Church, whether apostles or others, appointed that person to his office by the cheirothesia, or imposition of hands; and perhaps each of these was thought to be equally necessary: the Church agreeing in the election of the person; and the rulers of the Church appointing, by imposition of hands, the person thus elected. See the note on Act 6:6.
And had prayed with fasting - This was to implore God's special assistance; as they well knew that, without his influence, even their appointment could avail nothing.
Commended them to the Lord - To his especial care and protection.
Albert Barnes: Notes on the Bible - 1834
14:22: Confirming - "strengthening" ἐπιστηρίζοντες epistē rizontes. The expression "to confirm" as in some churches a technical signification, denoting "to admit to the full privileges of a Christian by the imposition of hands" (Johnson). It is scarcely necessary to say that the word here refers to no such rite. It has no relation to an imposition of hands, or to the thing which is usually supposed to be denoted by the rite of "confirmation." It means simply that they established, strengthened, made firm, or encouraged by the presentation of truth and by the motives of the gospel. Whether the rite of confirmation, as practiced by some churches, be founded on the authority of the New Testament or not, it is certain that it can receive no support from this passage. The truth was, that these were young converts; that they were surrounded by enemies, and exposed to temptations and to dangers; that they had as yet but a slight acquaintance with the truths of the gospel, and that it was therefore important that they should be further instructed in the truth, and established in the faith of the gospel. This was what Paul and Barnabas returned to accomplish. There is not the slightest evidence that they had not been admitted to the full privileges of the church before; or that any ceremony was now performed in confirming or strengthening them.
The souls - The minds, the hearts, or the disciples themselves.
Disciples - They were as yet scholars, or learners, and the apostles returned to instruct them further in the doctrines of Christ.
And exhorting them ... - Act 13:43.
In the faith - In the belief of the gospel.
And that we must - καὶ ὅτι δεῖ kai hoti dei. That it is fit or proper that we should. Not that it is fixed by any fatal necessity, but that we are not to expect that it will be otherwise. We are to calculate on it when we become Christians. Why it is proper, or fit, the apostle did not state. But we may remark that it is proper:
(1) Because such is the opposition of the world to pure religion that it cannot be avoided. Of this they had had striking demonstration in Lystra and Iconium.
(2) it is necessary to reclaim us from wandering, and to keep us in the path of duty, Psa 119:67, Psa 119:71.
(3) it is necessary to wean us from the world; to keep before our minds the great truth that we have here "no continuing city and no abiding place." Trial here makes us pant for a world of rest. The opposition of sinners makes us desire that world where "the wicked shall cease from troubling," and where there shall be eternal friendship and peace.
(4) when we are persecuted and afflicted, we may remember that it has been the lot of Christians from the beginning. We tread a path that has been watered by the tears of the saints, and rendered sacred by the shedding of the best blood on the earth. The Saviour trod that path; and it is enough that the "disciple be as his master, and the servant as his lord," Mat 10:24-25.
Through much tribulation - Through many afflictions.
Enter into the kingdom of God - Be saved. Enter into heaven. See the notes on Mat 3:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:23: they had: Act 1:22; Mar 3:14; Ti1 5:22; Ti2 2:2; Tit 1:5
elders: Act 11:30, Act 15:4, Act 15:6, Act 15:23, Act 20:17; Ti1 5:1, Ti1 5:17-19; Jam 5:14; Pe1 5:1; Jo2 1:1; Jo3 1:1
and had: Act 13:1-3
they commended: Act 14:26, Act 20:32; Luk 23:46; Th1 3:12, Th1 3:13; Th2 2:16, Th2 2:17; Ti2 1:12; Pe1 5:10
Geneva 1599
14:22 (8) Confirming the souls of the disciples, [and] exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.
(8) It is the office of the ministers, not only to teach, but also to confirm those that are taught, and prepare them for the cross.
John Gill
14:22 Confirming the souls of the disciples,.... Not wicked men in their wickedness, nor self-righteous persons in an opinion of their own righteousness, as sufficient for justification, both being contrary to the nature and tendency of the ministry of the word; the Gospel being a doctrine according to godliness, and a revelation of the righteousness of Christ; but the disciples and followers of Jesus, whom they had already made in those places, these they confirmed in the doctrines of the Gospel, and fortified them against the contradictions and blasphemies of the Jews, and the reproaches, afflictions, and persecutions they met with, by which they might be staggered: they did not confirm the bodies of these disciples, and the health of them, which is the business of the physician to confirm; nor their estates and civil property, to secure and defend which belongs to the civil magistrate; but their souls, their more noble and valuable part, their hearts, which are apt to be unstable; the frames of their hearts, which are precarious, and so as not to be too much depressed when disagreeable, or be too much elated when agreeable, placing too much trust and confidence in them; and also the graces of the Spirit in their hearts, as to act and exercise, as faith, hope, and love; and likewise their judgments and understandings in the truths of the Gospel, in what relates to the love of God; the covenant of grace, the person of Christ, and their interest in them:
and exhorting them to continue in the faith: in the exercise of the grace of faith, and in the doctrine of faith, and in the profession of both, whatever they might meet with on the account thereof, and which they were to expect:
and that we must through much tribulation enter into the kingdom of God either into a Gospel church state, which is sometimes so called, there being much trouble often attending an entrance into it, both from within, from the corruption and unbelief of the heart, and from without, from the temptations of Satan, and from the revilings and insults of men, and even from friends and relations; or into the heavenly glory, the way to that lying through many tribulations; and which, though a rough, is a right way: so it "must" be, there is a necessity of it, partly on account of the decrees of God, who has appointed afflictions for his people, and them to afflictions; and partly on account of the predictions of Christ, who foretold his disciples, that in the world they should have tribulation; as also, that there might be a conformity to him, that as he the head must, and did suffer many things, and enter into his glory, so must they his members: as well as likewise for the trial and exercise of the several graces of the Spirit, and to make the saints meet for heaven, and to make that the sweeter to them.
14:2314:23: Եւ շրջեալ ընդ Պիսիդայ՝ եկի՛ն ՚ի Պամփիւլեայ[2475]։ [2475] Ոմանք. Ընդ Պիսիդեայ... ՚ի Պամփիլիա։
23. Պիսիդիայի մէջ շրջելով՝ եկան Պամփիւլիա:
23 Պիսիդիայի մէջէն պտըտելով՝ գացին Պամփիւլիա։
Եւ շրջեալ ընդ Պիսիդիայ եկին ի Պամփիւլիա:

14:23: Եւ շրջեալ ընդ Պիսիդայ՝ եկի՛ն ՚ի Պամփիւլեայ[2475]։
[2475] Ոմանք. Ընդ Պիսիդեայ... ՚ի Պամփիլիա։
23. Պիսիդիայի մէջ շրջելով՝ եկան Պամփիւլիա:
23 Պիսիդիայի մէջէն պտըտելով՝ գացին Պամփիւլիա։
zohrab-1805▾ eastern-1994▾ western am▾
14:2424: Потом, пройдя через Писидию, пришли в Памфилию,
14:23  χειροτονήσαντες δὲ αὐτοῖς κατ᾽ ἐκκλησίαν πρεσβυτέρους προσευξάμενοι μετὰ νηστειῶν παρέθεντο αὐτοὺς τῶ κυρίῳ εἰς ὃν πεπιστεύκεισαν.
14:23. χειροτονήσαντες ( Having-hand-stretched-unto ) δὲ (moreover) αὐτοῖς (unto-them) κατ' (down) ἐκκλησίαν (to-a-calling-out) πρεσβυτέρους ( to-more-eldered ," προσευξάμενοι ( having-goodly-held-toward ) μετὰ (with) νηστειῶν (of-non-eatings-of," παρέθεντο ( they-had-placed-beside ) αὐτοὺς (to-them) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) εἰς (into) ὃν (to-which) πεπιστεύκεισαν. (they-had-come-to-have-trusted-of)
14:23. transeuntesque Pisidiam venerunt PamphiliamAnd passing through Pisidia, they came into Pamphylia.
23. And when they had appointed for them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they had believed.
14:23. And when they had established priests for them in each church, and had prayed with fasting, they commended them to the Lord, in whom they believed.
14:23. And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.
And after they had passed throughout Pisidia, they came to Pamphylia:

24: Потом, пройдя через Писидию, пришли в Памфилию,
14:23  χειροτονήσαντες δὲ αὐτοῖς κατ᾽ ἐκκλησίαν πρεσβυτέρους προσευξάμενοι μετὰ νηστειῶν παρέθεντο αὐτοὺς τῶ κυρίῳ εἰς ὃν πεπιστεύκεισαν.
14:23. transeuntesque Pisidiam venerunt Pamphiliam
And passing through Pisidia, they came into Pamphylia.
14:23. And when they had established priests for them in each church, and had prayed with fasting, they commended them to the Lord, in whom they believed.
14:23. And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:24: Passed throughout Pisidia, they came to Pamphylia - See the note on Act 13:13.
Albert Barnes: Notes on the Bible - 1834
14:23: And widen they had ordained - χειροτονήσαντες cheirotonē santes. The word "ordain" we now use in an ecclesiastical sense, to denote "a setting apart to an office by the imposition of hands." But it is evident that the word here is not employed in that sense. That imposition of hands might have occurred in setting apart afterward to this office is certainly possible, but it is not implied in the word employed here, and did not take place in the transaction to which this word refers. The word occurs in only one other place in the New Testament, Co2 8:19, where it is applied to Luke, and translated, "who was also chosen of the church (that is, appointed or elected by suffrage by the churches) to travel with us, etc." The verb properly denotes "to stretch out the hand"; and as it was customary to elect to office, or to vote, by stretching out or elevating the hand, so the word simply means "to elect, appoint, or designate to any office." The word here refers simply to an "election" or "appointment" of the elders. It is said, indeed, that Paul and Barnabas did this. But probably all that is meant by it is that they presided in the assembly when the choice was made. It does not mean that they appointed them without consulting the church; but it evidently means that they appointed them in the usual way of appointing officers, by the suffrages of the people. See Schleusner, and the notes of Doddridge and Calvin.
Ordained them - Appointed for the disciples, or for the church. It is not meant that the elders were ordained for the apostles.
Elders - Greek: presbyters. Literally, this word refers to the aged. See the notes on Act 11:30. But it may also be a word relating to office, denoting those who were more experienced than others, and who were chosen to preside over and to instruct the rest. What was the nature of this office, and what was the design of the appointment, is not intimated in this word. All that seems to be implied is, that they were to take the charge of the churches during the absence of the apostles. The apostles were about to leave them. They were just organized into churches: they were inexperienced; they needed counsel and direction; they were exposed to dangers; and it was necessary, therefore, that persons should be designated to watch over the spiritual interests of the brethren. The probability is, that they performed all the functions that were required in the infant and feeble churches; in exhorting, instructing; governing, etc. The more experienced and able would be most likely to be active in exhorting and instructing the brethren; and all would be useful in counseling and guiding the flock. The same thing occurred in the church at Ephesus. See the notes on Act 20:17-28. It is not improbable that the business of instructing, or teaching, would be gradually confined to the more talented and able of the elders, and that the others would be concerned mainly in governing and directing the general affairs of the church.
In every church - It is implied here that there were elders in each church; that is, that in each church there was more than one. See Act 15:21, where a similar phraseology occurs, and where it is evident that there was more than one reader of the Law of Moses in each city. Compare Tit 1:5, "I left thee in Crete, that thou shouldst ... ordain elders in every city"; Act 20:17, "And from Miletus he sent to Ephesus, and called the elders of the church." It could not mean, therefore, that they appointed a single minister or pastor to each church, but they committed the whole affairs of the church to a bench of elders.
And had prayed with fasting - With the church. They were about to leave them. They had entrusted the interests of the church to a body of men chosen for this purpose; and they now commended the church and its elders together to God. Probably they had no prospect of seeing them again, and they parted as ministers and people should part, and as Christian friends should part, with humble prayer, commending themselves to the protecting care of God.
They commended them ... - They committed the infant church to the guardianship of the Lord. They were feeble, inexperienced, and exposed to dangers; but in his hands they were safe.
To the Lord ... - The Lord Jesus. The connection shows that he is particularly referred to. In his hands the redeemed are secure. When we part with Christian friends, we may, with confidence, leave them in his holy care and keeping.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:24: Cir, am 4052, ad 48
Pisidia: Pisidia was a province of Asia Minor, situated between Phrygia on the north and west, Lycaonia on the east, and Pamphylia on the south. Act 13:13, Act 13:14, Act 15:38
Geneva 1599
14:23 (9) And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.
(9) The apostles committed the churches which they had planted to proper and special pastors, who they appointed not rashly, but with prayers and fastings preceding their choice: neither did they thrust them upon churches through bribery, or lordly superiority, but chose and placed them by the voice of the congregation.
John Gill
14:23 And when they had ordained them elders in every church,.... As soon as ever any number of disciples were made, or souls were converted to Christ in any place, they were at once formed, by the apostles, into a church state; and as the gifts, as well as the grace of the Holy Ghost, attended the ministry of the word, so among those that were converted, there were some that were honoured with ministerial gifts, qualifying them to preach the Gospel, and take upon them the care of the churches: these the apostles directed the churches to look out from among themselves, as in the case of deacons, an inferior office, who by joint suffrages declared their choice of them by the stretching out, or lifting up of their hands, as the word here used signifies, and not the imposition of them; and the apostles presiding in this affair, they were installed into the office of bishops, elders, or pastors over them; which expresses the great regard the apostles had to the order, as well as to the doctrine of the Gospel, and the concern they had for the welfare of souls converted under their ministry, by making a provision for them when they were gone.
And had prayed with fasting; for the elders ordained, that they might have a larger measure of gifts, and might be kept faithful to the trust committed to them, and be succeeded in their ministry; and for the members of the church, that they might abide by the truths of the Gospel, and the ordinances of it, and walk worthy of it in their conversations, and behave aright in their church state, both to their elders, and to one another, and that they might persevere to the end:
they commended them to the Lord; both the elders and the churches, to be blessed by him with fresh supplies of grace, to be kept by his power, and to be preserved by him safe to his kingdom and glory. The Lord Jesus Christ seems to be intended by "the Lord", to whom the apostles commended them; and who is every way qualified, and fully able to answer such a commendation; see Acts 20:32 on whom they believed; meaning Christ, whom they received by faith, in whom they trusted, and on whom they believed with the heart for righteousness, life, and salvation: this was true, both of the apostles, who commended the elders and churches to the Lord, and was the reason why they commended them to him, because they believed on him themselves; and of the churches and elders commended, who could be commended to none better than to him, on whom they had believed.
John Wesley
14:23 When they had ordained them presbyters in every Church - Out of those who were themselves but newly converted. So soon can God enable even a babe in Christ to build up others in the common faith: they commended them to the Lord - An expression implying faith in Christ, as well as love to the brethren.
Robert Jamieson, A. R. Fausset and David Brown
14:23 when they had ordained them elders--literally, "chosen by show of hands." But as that would imply that this was done by the apostles' own hands, many render the word, as in our version, "ordained." Still, as there is no evidence in the New Testament that the word had then lost its proper meaning, as this is beyond doubt its meaning in 2Cor 8:19, and as there is indisputable evidence that the concurrence of the people was required in all elections to sacred office in the earliest ages of the Church, it is perhaps better to understand the words to mean, "when they had made a choice of elders," that is, superintended such choice on the part of the disciples.
and had prayed with fasting--literally, "fastings," thus setting them solemnly apart. This last clause confirms our interpretation of the former. For if "ordination" was by prayer and fasting (see Acts 13:3), why should it be said they first "ordained elders," and after that "prayed with fasting?" Whereas if the first clause refer to the choice and the second to the ordination, all is natural.
they commended--"committed"
them--that is, all these churches.
to the Lord--Jesus.
14:2414:24: Եւ խօսեցեալ ՚ի Պերգէ զբանն Տեառն, իջի՛ն յԱտտալիայ[2476]։ [2476] Ոմանք. ՅԱտալիա։
24. Եւ Պերգէում եւս Տիրոջ խօսքը քարոզելուց յետոյ իջան Ատտալիա:
24 Պերգէի մէջ Տէրոջը խօսքը խօսելէ ետք, Ատալիա իջան։
Եւ խօսեցեալ ի Պերգէ զբանն Տեառն` իջին յԱտտալիա:

14:24: Եւ խօսեցեալ ՚ի Պերգէ զբանն Տեառն, իջի՛ն յԱտտալիայ[2476]։
[2476] Ոմանք. ՅԱտալիա։
24. Եւ Պերգէում եւս Տիրոջ խօսքը քարոզելուց յետոյ իջան Ատտալիա:
24 Պերգէի մէջ Տէրոջը խօսքը խօսելէ ետք, Ատալիա իջան։
zohrab-1805▾ eastern-1994▾ western am▾
14:2525: и, проповедав слово Господне в Пергии, сошли в Атталию;
14:24  καὶ διελθόντες τὴν πισιδίαν ἦλθον εἰς τὴν παμφυλίαν,
14:24. καὶ (And) διελθόντες ( having-had-came-through ) τὴν (to-the-one) Πισιδίαν (to-a-Pisidia) ἦλθαν (they-came) εἰς (into) τὴν (to-the-one) Παμφυλίαν, (to-a-Pamfulia,"
14:24. et loquentes in Pergen verbum Domini descenderunt in AttaliamAnd having spoken the word of the Lord in Perge, they went down into Attalia.
24. And they passed through Pisidia, and came to Pamphylia.
14:24. And traveling by way of Pisidia, they arrived in Pamphylia.
14:24. And after they had passed throughout Pisidia, they came to Pamphylia.
And when they had preached the word in Perga, they went down into Attalia:

25: и, проповедав слово Господне в Пергии, сошли в Атталию;
14:24  καὶ διελθόντες τὴν πισιδίαν ἦλθον εἰς τὴν παμφυλίαν,
14:24. et loquentes in Pergen verbum Domini descenderunt in Attaliam
And having spoken the word of the Lord in Perge, they went down into Attalia.
14:24. And traveling by way of Pisidia, they arrived in Pamphylia.
14:24. And after they had passed throughout Pisidia, they came to Pamphylia.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:25: They went down into Attalia - This was a sea-port town in Pamphylia. Thus we find the apostles traveled from Derbe to Lystra; from Lystra to Iconium; from Iconium to Antioch of Pisidia; from Antioch to Perga in Pamphylia; and from Perga to Attalia; and it appears that they traveled over three provinces of Asia Minor, Pamphylia, Lycaonia, and Pisidia. See Calmet, and see the map.
Albert Barnes: Notes on the Bible - 1834
14:24: Throughout Pisidia - See the note at Act 13:14.
They came to Pamphylia - See the notes on Act 13:13. These places they had visited before.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:25: Perga: Perga was a considerable city of Pamphylia, towards the sea coast, and near the Caystrus, famous for the temple of Diana.
Attalia: Attalia, now Antalia, or Satalie, was a maritime city of Pamphylia, the chief residence of the prefect. Act 14:25
Geneva 1599
14:24 (10) And after they had passed throughout Pisidia, they came to Pamphylia.
(10) Paul and Barnabas, having completed their journey, and having returned to Antioch, give an account of their journey to the congregation or church.
John Gill
14:24 And after they had passed throughout Pisidia,.... The country where Antioch, the last place mentioned, was; see Acts 13:14 they came to Pamphylia; See Gill on Acts 13:13, Acts 2:10
14:2514:25: Եւ անտի նաւարկեալ՝ գնացին յԱնտիոք ուստի էին. յա՛նձն արարեալ շնորհացն Աստուծոյ՝ ՚ի գործն զոր կատարեցի՛ն[2477]։ [2477] Ոմանք. Ուստի եկին. յանձն ա՛՛... ՚ի գործն յոր կատարեցին։
25. Այնտեղից էլ նաւարկելով՝ գնացին Անտիոք, որտեղից էլ յանձնուած էին Աստծու շնորհներին այն գործի համար, որ կատարեցին:
25 Անկէ ալ նաւով Անտիոք գացին, ուրկէ Աստուծոյ շնորհքին յանձնուած էին այն գործին համար որ կատարեցին։
Եւ անտի նաւարկեալ գնացին յԱնտիոք, ուստի էին յանձն արարեալ շնորհացն Աստուծոյ ի գործն զոր կատարեցին:

14:25: Եւ անտի նաւարկեալ՝ գնացին յԱնտիոք ուստի էին. յա՛նձն արարեալ շնորհացն Աստուծոյ՝ ՚ի գործն զոր կատարեցի՛ն[2477]։
[2477] Ոմանք. Ուստի եկին. յանձն ա՛՛... ՚ի գործն յոր կատարեցին։
25. Այնտեղից էլ նաւարկելով՝ գնացին Անտիոք, որտեղից էլ յանձնուած էին Աստծու շնորհներին այն գործի համար, որ կատարեցին:
25 Անկէ ալ նաւով Անտիոք գացին, ուրկէ Աստուծոյ շնորհքին յանձնուած էին այն գործին համար որ կատարեցին։
zohrab-1805▾ eastern-1994▾ western am▾
14:2626: а оттуда отплыли в Антиохию, откуда были преданы благодати Божией на дело, которое и исполнили.
14:25  καὶ λαλήσαντες ἐν πέργῃ τὸν λόγον κατέβησαν εἰς ἀττάλειαν.
14:25. καὶ (and) λαλήσαντες ( having-spoken-unto ) ἐν (in) Πέργῃ (unto-a-Perge) τὸν (to-the-one) λόγον (to-a-forthee,"κατέβησαν (they-had-stepped-down) εἰς (into) Ἀτταλίαν, (to-an-Attalia,"
14:25. et inde navigaverunt Antiochiam unde erant traditi gratiae Dei in opus quod conpleveruntAnd thence they sailed to Antioch, from whence they had been delivered to the grace of God, unto the work which they accomplished.
25. And when they had spoken the word in Perga, they went down to Attalia;
14:25. And having spoken the word of the Lord in Perga, they went down into Attalia.
14:25. And when they had preached the word in Perga, they went down into Attalia:
And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled:

26: а оттуда отплыли в Антиохию, откуда были преданы благодати Божией на дело, которое и исполнили.
14:25  καὶ λαλήσαντες ἐν πέργῃ τὸν λόγον κατέβησαν εἰς ἀττάλειαν.
14:25. et inde navigaverunt Antiochiam unde erant traditi gratiae Dei in opus quod conpleverunt
And thence they sailed to Antioch, from whence they had been delivered to the grace of God, unto the work which they accomplished.
14:25. And having spoken the word of the Lord in Perga, they went down into Attalia.
14:25. And when they had preached the word in Perga, they went down into Attalia:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-26: Через Писидию и Памфилию апостолы возвратились в Пергию - первый город, в который они прибыли, высадившись на берег Малой Азии (XIII:13, прим. ).

"Сошли в Атталию..." - приморский город в Памфилии, к юго-востоку от Пергии, при впадении в море р. Катаракта. Город назван по имени Аттала Филадельфа, царя Пергамского, которым и был построен. Отсюда апостолы через Селевкию прибыли в Антиохию Сирийскую, откуда и вышли на первое апостольское путешествие волею благодати Божией.
Adam Clarke: Commentary on the Bible - 1831
14:26: And thence sailed to Antioch - This was Antioch in Syria; and to reach which, by sea, they were obliged to coast a part of the Mediterranean Sea, steering between Cyprus and Cilicia; though they might have gone the whole journey by land.
Whence they had been recommended - for the work which they fulfilled - The reader will recollect that it was from this Antioch they had been sent to preach the Gospel to the heathen in Asia Minor: see Act 13:1, Act 13:2; and that they fulfilled that work: see in the same chapter, Act 13:48; and the circumstantial account of their travels and preaching given in this chapter.
Albert Barnes: Notes on the Bible - 1834
14:25: In Perga - See the notes on Act 13:13.
They went down into Attalia - "Attalia had something of the same relation to Perga which Cadiz has to Seville. In each case the latter city is approached by a river voyage, and the former is more conveniently placed on the open sea. Attalus Philadelphus, king of Pergamus, whose dominions extended from the northwestern corner of Asia Miner to the Sea of Pamphylia, had built this city in a convenient position for commanding the trade of Syria or Egypt. When Alexander the Great passed this way, no such city was in existence; but since the days of the kings of Pergamus, who inherited a fragment of his vast empire, Attalia has always existed and flourished, retaining the name of the monarch who built it. Its ancient site is not now certainly known" (Life and Epistles of Paul, vol. i. pp. 200, 201). It is probable that it is the modern Satalia.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:26: to Antioch: Act 11:19, Act 11:26, Act 13:1, Act 15:22, Act 15:30; Gal 2:11
recommended: Act 14:23, Act 13:1-3, Act 15:40, Act 20:32; Co2 1:12; Jo3 1:6-8
the work: Rom 15:19; Col 1:25, Col 1:28, Col 4:17; Ti2 4:2, Ti2 4:5-8
Geneva 1599
14:25 And when they had preached the word in Perga, they went down into (h) Attalia:
(h) Attalia was a sea city of Pamphylia, near to Lycia.
John Gill
14:25 And when they had preached the word in Perga,.... A city in Pamphylia, Acts 13:13. The Alexandrian copy, and others, and three manuscripts of Beza's, read, "the word of the Lord"; as do the Vulgate Latin and Syriac versions: they went down into "Attalia"; not Italia or Italy, as some Latin copies, and as the Syriac, Arabic, and Ethiopic versions read; but a city in Pamphylia, bordering on the sea, as Ptolomy writes (b); as this place did, as appears by what follows. So Jerom says (c), that Attalia is a city of Pamphylia, on the sea coast; it was formerly the metropolis of it: it is now in the hands of the Turks, and is called Sattalia; near it is a bay, called Golfo di Sattalia, where there is a considerable mart for the whole country: it is famous for tapestry, which is made in it: it had its name from Attalus, king of Pergamus, the first founder of it. Beza's ancient copy here adds, "preaching the Gospel to them"; to the inhabitants of Attalia, and doubtless with success, though no mention is made of it here, nor elsewhere, nor of any church in this place; nor do we read of any in ecclesiastical history until the "sixth" century, when Dionysius, bishop of Attalia, is said to be present in the fifth synod at Rome (d); unless Attalia, called a city of Lycia, can be thought to be the same with this, of which another Dionysius was bishop in the fifth century; and assisted at the council of Chalcedon (e).
(b) Geograh. l. 5, c. 5. (c) De locis Hebraicis. fol. 95. K. (d) Magdeburg. Hist. Eccles. cent. 6. c. 2. p. 4. (e) Ib. cent. 5. c. 10. p. 589.
John Wesley
14:25 Perga and Attalia were cities of Pamphylia.
Robert Jamieson, A. R. Fausset and David Brown
14:25 when they had preached the word in Perga--now doing what, for some reason, they had not done on their former visit, but probably with no visible fruit.
they went down into Attaila--a seaport on the Gulf of Pamphylia, drawing to itself the commerce of Egypt and Syria.
14:2614:26: Եկեալ ժողովեալ զեկեղեցին՝ պատմեցի՛ն որչափ արար Աստուած ընդ նոսա. եւ զի եբաց հեթանոսաց դո՛ւռն հաւատոց[2478]. [2478] Ոմանք. Եկեալ եւ ժողովեալ։
26. Եւ երբ եկան ու հաւաքեցին եկեղեցին, պատմեցին, թէ Աստուած նրանց հետ ինչքան բաներ արեց եւ թէ ինչպէս հեթանոսների առաջ հաւատի դուռը բացեց:
26 Ու երբ եկան, եկեղեցին մէկտեղ ժողվելով՝ պատմեցին ինչ որ Աստուած ըրեր էր իրենց միջոցով եւ որ հեթանոսներուն հաւատքի դուռ բացեր էր։
Եկեալ եւ ժողովեալ զեկեղեցին` պատմեցին որչափ արար Աստուած ընդ նոսա. եւ զի եբաց հեթանոսաց դուռն հաւատոց:

14:26: Եկեալ ժողովեալ զեկեղեցին՝ պատմեցի՛ն որչափ արար Աստուած ընդ նոսա. եւ զի եբաց հեթանոսաց դո՛ւռն հաւատոց[2478].
[2478] Ոմանք. Եկեալ եւ ժողովեալ։
26. Եւ երբ եկան ու հաւաքեցին եկեղեցին, պատմեցին, թէ Աստուած նրանց հետ ինչքան բաներ արեց եւ թէ ինչպէս հեթանոսների առաջ հաւատի դուռը բացեց:
26 Ու երբ եկան, եկեղեցին մէկտեղ ժողվելով՝ պատմեցին ինչ որ Աստուած ըրեր էր իրենց միջոցով եւ որ հեթանոսներուն հաւատքի դուռ բացեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
14:2727: Прибыв туда и собрав церковь, они рассказали всё, что сотворил Бог с ними и как Он отверз дверь веры язычникам.
14:26  κἀκεῖθεν ἀπέπλευσαν εἰς ἀντιόχειαν, ὅθεν ἦσαν παραδεδομένοι τῇ χάριτι τοῦ θεοῦ εἰς τὸ ἔργον ὃ ἐπλήρωσαν.
14:26. κἀκεῖθεν (and-thither-from) ἀπέπλευσαν (they-floated-off-unto) εἰς (into) Ἀντιόχειαν, (to-an-Antiocheia,"ὅθεν (which-from) ἦσαν (they-were) παραδεδομένοι ( having-had-come-to-be-given-beside ) τῇ (unto-the-one) χάριτι (unto-a-granting) τοῦ (of-the-one) θεοῦ (of-a-Deity) εἰς (into) τὸ (to-the-one) ἔργον (to-a-work) ὃ (to-which) ἐπλήρωσαν. (they-en-filled)
14:26. cum autem venissent et congregassent ecclesiam rettulerunt quanta fecisset Deus cum illis quia aperuisset gentibus ostium fideiAnd when they were come and had assembled the church, they related what great things God had done with them and how he had opened the door of faith to the Gentiles.
26. and thence they sailed to Antioch, from whence they had been committed to the grace of God for the work which they had fulfilled.
14:26. And from there, they sailed to Antioch, where they had been commended to the grace of God for the work which they had now accomplished.
14:26. And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.
And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles:

27: Прибыв туда и собрав церковь, они рассказали всё, что сотворил Бог с ними и как Он отверз дверь веры язычникам.
14:26  κἀκεῖθεν ἀπέπλευσαν εἰς ἀντιόχειαν, ὅθεν ἦσαν παραδεδομένοι τῇ χάριτι τοῦ θεοῦ εἰς τὸ ἔργον ὃ ἐπλήρωσαν.
14:26. cum autem venissent et congregassent ecclesiam rettulerunt quanta fecisset Deus cum illis quia aperuisset gentibus ostium fidei
And when they were come and had assembled the church, they related what great things God had done with them and how he had opened the door of faith to the Gentiles.
14:26. And from there, they sailed to Antioch, where they had been commended to the grace of God for the work which they had now accomplished.
14:26. And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.
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Adam Clarke: Commentary on the Bible - 1831
14:27: Had gathered the Church together - The Church by which they had been sent on this very important and successful mission.
They rehearsed all that God had done with them - Not what they had done themselves; but what God made them the instruments of working.
And how he had opened the door of faith - How God by his providence and grace had made a way for preaching Christ crucified among the heathen; and how the heathen had received that Gospel which, through faith in Christ Jesus, was able to save their souls.
Albert Barnes: Notes on the Bible - 1834
14:26: And thence sailed to Antioch - See the note at Act 11:19.
From whence they had been recommended ... - Where they had been appointed to this missionary tour by the church, Act 13:1-4.
To the grace of God - His favor and protection had been implored for them in their perilous undertaking.
For the work which they fulfilled - This shows conclusively:
(1) That they had accomplished fully the work which was originally contemplated. It was strictly a missionary tour among the Gentiles. It was an important and hazardous enterprise, and was the first in which the church formally engaged. Hence, so much importance is attached to it, and so faithful a record of it is preserved.
(2) it shows that the act by which they were set apart to this Act 13:1-3 was not an ordination to the ministerial office. It was an appointment to a missionary tour.
(3) it shows that the act was not an appointment to the apostleship. Paul was an apostle before by the express appointment of the Saviour; and Barnabas was never an apostle in the original and proper sense of the term. It was a designation to a temporary work, which was now fulfilled.
We may remark, also, in regard to this missionary tour:
(1) That the work of missions is one which early engaged the attention of Christians.
(2) it entered into their plans, and was one in which the church was deeply interested.
(3) the work of missions is attended with danger. People are now no less hostile to the gospel than they were in Lystra and Iconium.
(4) Missionaries should be sustained by the prayers of the church. And,
(5) In the conduct of Paul and Barnabas we have an example for missionaries in founding churches, and in regard to their own trials and persecutions. If they were persecuted, missionaries may be now; and if the grace of Christ was sufficient to sustain them, it is not the less sufficient to sustain those of our own times amidst all the dangers attending the preaching of the cross in pagan lands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:27: and had: Act 15:4-6, Act 21:20-22; Co1 5:4, Co1 11:18, Co1 14:23
they rehearsed: Act 15:4, Act 15:12, Act 21:19; Rom 15:18; Co1 3:5-9, Co1 15:10
opened: Act 11:18; Joh 9:10; Co1 16:9; Co2 2:12; Col 4:3; Rev 3:7, Rev 3:8
Geneva 1599
14:26 And thence sailed to (i) Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.
(i) Antioch of Syria.
John Gill
14:26 And thence sailed to Antioch,.... In Syria,
from whence they had been recommended to the grace of God; by the prophets: from this place they first set out on their travels; here they were separated by the order of the Holy Ghost to the work of the ministry, and by them they were sent forth, after they had in prayer commended them to God, and to his grace to assist them, and succeed them, as well as to fit them
for the work which they fulfilled; that is, for the work of the ministry, for the preaching of the Gospel in several places; and which they had now gone through, and finished with great integrity and faithfulness, and with much success, though through many afflictions and persecutions.
John Wesley
14:26 Recommended to the grace - Or favour, of God, for the work which they had fulfilled - This shows the nature and design of that laying on of hands, which was mentioned Acts 13:3.
Robert Jamieson, A. R. Fausset and David Brown
14:26 sailed to Antioch, from whence they had been recommended--(See on Acts 13:3).
14:2714:27: շրջեցան ժամանակս ոչ սակաւս ընդ աշակերտսն[2479]։[2479] Այլք. Շրջէին ժամանակս ոչ սա՛՛։ Ոմանք. Ոչ սակաւ ընդ ա՛՛։
27. Եւ երկար ժամանակ շրջում էին աշակերտների հետ:
27 Հոն երկար ժամանակ աշակերտներուն քով կեցան։
Շրջէին ժամանակս ոչ սակաւս ընդ աշակերտսն:

14:27: շրջեցան ժամանակս ոչ սակաւս ընդ աշակերտսն[2479]։
[2479] Այլք. Շրջէին ժամանակս ոչ սա՛՛։ Ոմանք. Ոչ սակաւ ընդ ա՛՛։
27. Եւ երկար ժամանակ շրջում էին աշակերտների հետ:
27 Հոն երկար ժամանակ աշակերտներուն քով կեցան։
zohrab-1805▾ eastern-1994▾ western am▾
14:2828: И пребывали там немалое время с учениками.
14:27  παραγενόμενοι δὲ καὶ συναγαγόντες τὴν ἐκκλησίαν ἀνήγγελλον ὅσα ἐποίησεν ὁ θεὸς μετ᾽ αὐτῶν καὶ ὅτι ἤνοιξεν τοῖς ἔθνεσιν θύραν πίστεως.
14:27. Παραγενόμενοι ( Having-had-became-beside ) δὲ (moreover) καὶ (and) συναγαγόντες ( having-had-led-together ) τὴν (to-the-one) ἐκκλησίαν (to-a-calling-out-unto) ἀνήγγελλον (they-were-messaging-up) ὅσα ( to-which-a-which ) ἐποίησεν (it-did-unto,"ὁ (the-one) θεὸς (a-Deity,"μετ' (with) αὐτῶν (of-them) καὶ (and) ὅτι (to-which-a-one) ἤνοιξεν (it-opened-up) τοῖς (unto-the-ones) ἔθνεσιν (unto-nations) θύραν (to-a-portal) πίστεως. (of-a-trust)
14:27. morati sunt autem tempus non modicum cum discipulisAnd they abode no small time with the disciples.
27. And when they were come, and had gathered the church together, they rehearsed all things that God had done with them, and how that he had opened a door of faith unto the Gentiles.
14:27. And when they had arrived and had gathered together the church, they related what great things God had done with them, and how he had opened the door of faith to the Gentiles.
14:27. And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.
And there they abode long time with the disciples:

28: И пребывали там немалое время с учениками.
14:27  παραγενόμενοι δὲ καὶ συναγαγόντες τὴν ἐκκλησίαν ἀνήγγελλον ὅσα ἐποίησεν ὁ θεὸς μετ᾽ αὐτῶν καὶ ὅτι ἤνοιξεν τοῖς ἔθνεσιν θύραν πίστεως.
14:27. morati sunt autem tempus non modicum cum discipulis
And they abode no small time with the disciples.
14:27. And when they had arrived and had gathered together the church, they related what great things God had done with them, and how he had opened the door of faith to the Gentiles.
14:27. And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-28: "Собрав церковь", т. е. антиохийское христианское общество, "рассказали все, что сотворил Бог с ними..." Смиренное исповедание апостолами силы Божией, которая все сама делала в них, а не они.

"Отверз дверь веры..." - образное выражение принятия язычников в лоно Церкви Христовой (1Кор.XVI:9; 2Кор. II:12; Кол IV:3).

"Рассказали..." - "Чрез это, - говорит Златоуст, - устрояется великое дело. Надлежало, наконец, свободно проповедовать язычникам; потому они и приходят возвестить, дабы те могли знать об этом, ибо случилось, что тогда же пришли и возбранявшие беседовать с язычниками..."

Этим оканчивается повествование о первом апостольском путешествии к язычникам великого Апостола языков - Павла с Варнавою.

Сколь долго продолжалось это 1-ое путешествие Павла, Дееписатель не сообщает. Надо полагать, что около двух лет.
Adam Clarke: Commentary on the Bible - 1831
14:28: And there they abode long time - How long the apostles tarried here we cannot tell; but we hear no more of them till the council of Jerusalem, mentioned in the following chapter, which is generally supposed to have been held in the year 51 of our Lord; and, if the transactions of this chapter took place in a.d. 46, as chronologers think, then there are five whole years of St. Paul's ministry, and that of other apostles, which St. Luke passes by in perfect silence. It is very likely that all this time Paul and Barnabas were employed in extending the work of God through the different provinces contiguous to Antioch; for St. Paul himself tells us that he preached the Gospel so far as Illyria, Rom 15:19, on the side of the Adriatic Gulf: see its situation on the map. Many of the tribulations and perils through which the Apostle Paul passed are not mentioned by St, Luke, particularly those of which he himself speaks, Co2 11:23-27. He had been five times scourged by the Jews; thrice beaten by the Romans; thrice shipwrecked; a whole night and day in the deep, probably saving his life upon a plank; besides frequent journeyings, and perils from his countrymen, from the heathen, from robbers, in the city, in the wilderness, in the sea, among false brethren, etc., etc. Of none of these have we any circumstantial account. Probably most of these happened in the five years which elapsed between the apostles' return to Antioch, and the council of Jerusalem.
1. In reading the Acts of the Apostles we may have often occasion to remark that in preaching the Gospel they carefully considered the different circumstances of the Jews and the Gentiles, and suited their address accordingly. When speaking to the former, of the necessity of crediting the Gospel, because without it they could not be saved, they took care to support all their assertions by passages drawn from the Law and the Prophets, as every Jew considered those books to be of Divine authority, and from their decision there was no appeal. But, in addressing the Gentiles, who had no revelation, they drew the proof of their doctrine from the visible creation; and demonstrated, by plain reasoning, the absurdity of their idolatrous worship, and called them off from those vanities to the worship of the living and true God, who made and governs all things, and who gave them such proofs of his being, wisdom, and goodness, in the provision made for their comfort and support, that they had only to reflect on the subject in order to be convinced of its truth. And while, in consequence, they saw the absurdity of their own system, they would at once discover the reasonableness of that religion which was now offered to them, in the name and on the authority of that God who had fed and preserved them all their life long, and girded them when they knew him not. The Gentiles felt the force of these reasonings, yielded to the truth, and became steady followers of Christ crucified; while the Jews, with all their light and advantages, hardened their hearts against it, though they had no other arguments than what contradiction and blasphemy could provide! Publicans and harlots enter into the kingdom of heaven before them. Do not many, even in the present day, copy their example, revile the truth, take up with the shadow instead of the substance, and rest just as much in the letter of Christianity, as ever the Jews did in the letter of the law? This is a deplorable fact which cannot be successfully controverted.
2. We have already had occasion to note five years of a chasm in the apostolic history. God himself does not choose to have all the labors and sufferings of his servants recorded. Their recompense is in heaven; and it is enough that God knows their work, who alone can reward it. And yet every faithful servant of God will feel that the reward is all of grace, and not of debt; for the amount of their good is just the sum of what God has condescended to do by them. How studious are men to record the smallest transactions of their lives, while much of the life and labors of Jesus Christ and his apostles are written in the sand, and no longer legible to man; or written before the throne, where they are seen only by God and his angels. In many cases, the silence of Scripture is not less instructive than its most pointed communications.
3. We cannot consider the effect produced on the minds of the people of Lystra, without being surprised that a single miracle, wrought instrumentally by men, should excite so much attention and reverence, and that we should be unmoved by the myriads wrought by the immediate hand of God.
4. How difficult it is to get men brought to worship God, though they have the highest reasons and most powerful motives for it; and yet how ready are they to offer an incense to man that is due only to God himself! We applaud the apostles for rejecting with horror the sacrifices offered to them: common sense must have taught them this lesson, even independently of their piety. Let us beware that we take not that praise to ourselves which belongs to our Maker. Gross flattery is generally rejected, because a man cannot receive it without being rendered ridiculous; but who rejects even inordinate praise, if it be delicately and artfully prepared!
Albert Barnes: Notes on the Bible - 1834
14:27: They rehearsed ... - Act 11:4. They related what had happened; their dangers and their success. This they did because they had been sent out by the church, and it was proper that they should give an account of their work; and because it furnished a suitable occasion of gratitude to God for his mercy.
All that God had done ... - In protecting, guarding them, etc. All was traced to God.
Had opened the door of faith - Had furnished an opportunity of preaching the gospel to the Gentiles, Co1 16:9; Co2 2:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:28: Act 11:26, Act 15:35
John Gill
14:27 And when they were come,.... To Antioch:
and had gathered the church together: which was in that place, and who came together at their request; for as they were sent out by them, they judged it proper to call them together; and give them an account of the issue of their work they were recommended by them to the grace of God to fulfil: and being come together at their usual place of meeting,
they rehearsed all that God had done with them; and by them, as instruments; what grace and strength he had given them to preach the Gospel; what numbers of souls were everywhere converted by it; what miracles were wrought by them for the confirmation of it; and what persecutions and sufferings they had endured for the sake of it; and what deliverances were vouchsafed unto them:
and how he had opened the door of faith unto the Gentiles; the phrase, "the door of faith", seems to be Jewish; it is to be met with in Jewish writings: it is said (f),
"there are two women found in the world, that express the praise of God, so as all the men of the world have not; and who are they? Deborah and Hannah: Hannah, according to 1Kings 2:2 "there is none holy as the Lord, for there is none beside thee" and all proclaim that she , "opens the door of faith to the world", as Acts 14:8 "he raiseth up the poor out of the dust, and lifteth the beggar from the dunghill, lo, the door of faith; to set them among princes", lo, the faith that is above.''
The sense here seems to be, that God had given an opportunity to the apostles to preach the doctrine of faith unto the Gentiles, and the Gentiles had had an opportunity of hearing and embracing it; God had opened the mouths of his ministers to preach to them, and he had opened their hearts to attend unto it, and receive it; for it may be understood of his giving of them the grace of faith, by which they received Christ, and his Gospel, into their hearts: so a like phrase is used by the Targumist on Jer 33:6 who paraphrases the words thus;
"behold, I will bring unto them healing and redemption, and I will heal them, and I will reveal, or "open to them", , "the door of repentance";''
that is, I will give them repentance: so here, when God is said to open the door of faith to the Gentiles, the sense is, that he had given the grace of faith to them, which came by hearing the word of the Gospel, which he sent them; and gave them encouragement to believe in Christ; so the phrase a door of hope is used in Hos 2:15.
(f) Zohar in Lev. fol. 8. 3. & in Deut. fol. 109. 4. Vid. ib. in Gen. fol. 60. 2. & 68. 2. Vid. Raziel, fol. 39. 2.
Robert Jamieson, A. R. Fausset and David Brown
14:27 when they had gathered the church together, they rehearsed all that God had done with them, &c.--As their call and mission had been solemn and formal, in the presence of and by the Church as well as the Holy Ghost, they dutifully, and no doubt with eager joy, convened the church and gave their report of "all that God had done with them," that is, by and for them.
and how--in particular.
he had opened the door of faith to the Gentiles--to such even as before had not been proselytes. (See on Acts 11:21; and on the language, see 1Cor 16:9; 2Cor 2:12; Col 4:3). The ascribing directly to God of such access to the Gentiles is to be noted.