Գործք / Acts - 18 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. Paul's coming to Corinth, his private converse with Aquila and Priscilla, and his public reasonings with the Jews, from whom, when they rejected him, he turned to the Gentiles, ver. 1-6. II. The great success of his ministry there, and the encouragement Christ gave him in a vision to continue his labours there, in hopes of further success, ver. 7-11. III. The molestations which after some time he met with there from the Jews, which he got pretty well through by the coldness of Gallio, the Roman governor, in the cause, ver. 12-17. IV. The progress Paul made through many countries, after he had continued long at Corinth, for the edifying and watering of the churches which he had founded and planted, in which circuit he made a short visit to Jerusalem, ver. 18-23. V. An account of Apollo's improvement in knowledge, and of his usefulness in the church, ver. 24-28.
Adam Clarke: Commentary on the Bible - 1831
Paul, leaving Athens, comes to Corinth, meets with Aquila and Priscilla, and labors with them at tent-making, Act 18:1-3. He preaches, and proves that Jesus was the Christ, Act 18:4, Act 18:5. The Jews oppose and blaspheme; and he purposes to go to the Gentiles, Act 18:6. Justus, Crispus, and several of the Corinthians believe, Act 18:7, Act 18:8. Paul has a vision, by which he is greatly comforted, Act 18:9, Act 18:10. He continues there a year and six months, Act 18:11. Gallio being deputy of Achaia, the Jews make insurrection against Paul, and bring him before the deputy, who dismisses the cause; whereupon the Jews commit a variety of outrages, Act 18:12-17. Paul sails to Syria, and from thence to Ephesus, where he preaches, Act 18:18-20. He leaves Ephesus - goes to Caesarea, visits Antioch, Galatia, and Phrygia, Act 18:21-23. Account of Apollos and his preaching, Act 18:24-28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 18:1, Paul labours with his hands, and preaches at Corinth to the Gentiles; Act 18:9, The Lord encourages him in a vision; Act 18:12, He is accused before Gallio the deputy, but is dismissed; Act 18:18, Afterwards passing from city to city, he strengthens the disciples; Act 18:24, Apollos, being more perfectly instructed by Aquila and Priscilla, preaches Christ with great efficacy.
18:118:1: Յետ այսորիկ մեկնեալ Պաւղոսի յԱթենացւոց անտի, եկն ՚ի Կորինթոս[2578]. [2578] Ոմանք. Պաւղոս ՚ի յԱթենաց՛՛։ Երեք այլ եւս հնագոյն օրինակք, գրեն աստէն համաձայն մերումս. ՚Ի Կորինթոս. ուր բազումք ըստ սովորականին ունին՝ ՚ի Կորնթոս։
1. Սրանից յետոյ Պօղոսը Աթէնքից մեկնելով՝ եկաւ Կորնթոս.
18 Ասկէ յետոյ Պօղոս Աթէնքէն զատուելով՝ Կորնթոս գնաց,
Յետ այսորիկ մեկնեալ Պաւղոսի յԱթենացւոց անտի` եկն ի Կորինթոս:

18:1: Յետ այսորիկ մեկնեալ Պաւղոսի յԱթենացւոց անտի, եկն ՚ի Կորինթոս[2578].
[2578] Ոմանք. Պաւղոս ՚ի յԱթենաց՛՛։ Երեք այլ եւս հնագոյն օրինակք, գրեն աստէն համաձայն մերումս. ՚Ի Կորինթոս. ուր բազումք ըստ սովորականին ունին՝ ՚ի Կորնթոս։
1. Սրանից յետոյ Պօղոսը Աթէնքից մեկնելով՝ եկաւ Կորնթոս.
18 Ասկէ յետոյ Պօղոս Աթէնքէն զատուելով՝ Կորնթոս գնաց,
zohrab-1805▾ eastern-1994▾ western am▾
18:11: После сего Павел, оставив Афины, пришел в Коринф;
18:1  μετὰ ταῦτα χωρισθεὶς ἐκ τῶν ἀθηνῶν ἦλθεν εἰς κόρινθον.
18:1. Μετὰ (With) ταῦτα (to-the-ones-these) χωρισθεὶς (having-been-spaced-to) ἐκ (out) τῶν (of-the-ones) Ἀθηνῶν (of-Athene') ἦλθεν (it-had-came) εἰς (into) Κόρινθον. (to-a-Korinthos)
18:1. post haec egressus ab Athenis venit CorinthumAfter these things, departing from Athens, he came to Corinth.
1. After these things he departed from Athens, and came to Corinth.
18:1. After these things, having departed from Athens, he arrived at Corinth.
18:1. After these things Paul departed from Athens, and came to Corinth;
After these things Paul departed from Athens, and came to Corinth:

1: После сего Павел, оставив Афины, пришел в Коринф;
18:1  μετὰ ταῦτα χωρισθεὶς ἐκ τῶν ἀθηνῶν ἦλθεν εἰς κόρινθον.
18:1. post haec egressus ab Athenis venit Corinthum
After these things, departing from Athens, he came to Corinth.
18:1. After these things, having departed from Athens, he arrived at Corinth.
18:1. After these things Paul departed from Athens, and came to Corinth;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Коринф - знаменитейший в древности, большой торговый и богатый город, на перешейке между Эгейским и Ионийским морями, с двумя гаванями на восточной и западной стороне, резиденция в то время римского правителя - проконсула.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul Visits Corinth.
1 After these things Paul departed from Athens, and came to Corinth; 2 And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. 3 And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers. 4 And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. 5 And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ. 6 And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.

We do not find that Paul was much persecuted at Athens, nor that he was driven thence by any ill usage, as he was from those places where the Jews had or could make any interest; but this reception at Athens being cold, and little prospect of doing good there, he departed from Athens, leaving the care of those there who believed with Dionysius; and thence he came to Corinth, where he was now instrumental in planting a church that became on many accounts considerable. Corinth was the chief city of Achaia, now a province of the empire, a rich and splendid city. Non cuivis homini contingit adire Corinthum--It is not permitted every man to see Corinth. The country thereabouts at this day is called the Morea. Now here we have,

I. Paul working for his living, v. 2, 3. 1. Though he was bred a scholar, yet he was master of a handicraft trade. He was a tent-maker, an upholsterer; he made tents for the use of soldiers and shepherds, of cloth or stuff, or (as some say tents were then generally made) of leather or skins, as the outer covering of the tabernacle. Hence to live in tents was to live sub pellibus--under skins. Dr. Lightfoot shows that it was the custom of the Jews to bring up their children to some trade, yea, though they gave them learning or estates. Rabbi Judah says, "He that teaches not his son a trade is as if he taught him to be a thief." And another says, "He that has a trade in his hand is as a vineyard that is fenced." An honest trade, by which a man may get his bread, is not to be looked upon by any with contempt. Paul, though a Pharisee, and bred up at the feet of Gamaliel, yet, having in his youth learned to make tents, did not by disuse lose the art. 2. Though he was entitled to a maintenance from the churches he had planted, and from the people to whom he preached, yet he worked at his calling to get bread, which is more to his praise who did not ask for supplies than to theirs who did not supply him unasked, knowing what straits he was reduced to. See how humble Paul was, and wonder that so great a man could stoop so low; but he had learned condescension of his Master, who came not to be ministered to, but to minister. See how industrious he was, and how willing to take pains. He that had so much excellent work to do with his mind, yet, when there was occasion, did not think it below him to work with his hands. Even those that are redeemed from the curse of the law are not exempt from that sentence, In the sweat of thy face thou shalt eat bread. See how careful Paul was to recommend his ministry, and to prevent prejudices against it, even the most unjust and unreasonable; he therefore maintained himself with his own labour that he might not make the gospel of Christ burdensome, 2 Cor. xi. 7, &c.; 2 Thess. iii. 8, 9. 3. Though we may suppose he was master of his trade, yet he did not disdain to work at journey-work: He wrought with Aquila and Priscilla, who were of that calling, so that he got no more than day-wages, a bare subsistence. Poor tradesmen must be thankful if their callings bring them in a maintenance for themselves and their families, though they cannot do as the rich merchants that raise estates by their callings. 4. Though he was himself a great apostle, yet he chose to work with Aquila and Priscilla, because he found them to be very intelligent in the things of God, as appears afterwards (v. 26), and he owns that they had been his helpers in Christ Jesus, Rom. xvi. 3. This is an example to those who are going to service to seek for those services in which they may have the best help for their souls. Choose to work with those that are likely to be helpers in Christ Jesus. It is good to be in company and to have conversation with those that will further us in the knowledge of Christ, and to put ourselves under the influence of such as are resolved that they will serve the Lord. Concerning this Aquila we are here told, (1.) That he was a Jew, but born in Pontus, v. 2. Many of the Jews of the dispersion were seated in that country, as appears 1 Pet. i. 1. (2.) That he was lately come from Italy to Corinth. It seems he often changed his habitation; this is not the world we can propose ourselves a settlement in. (3.) That the reason of his leaving Italy was because by a late edict of the emperor Claudius Cæsar all Jews were banished from Rome; for the Jews were generally hated, and every occasion was taken to put hardship and disgrace upon them. God's heritage was as a speckled bird, the birds round about were against her, Jer. xii. 9. Aquila, though a Christian, was banished because he had been a Jew; and the Gentiles had such confused notions of the thing that they could not distinguish between a Jew and a Christian. Suetonius, in the life of Claudius, speaks of this decree in the ninth year of his reign, and says, The reason was because the Jews were a turbulent people--assiduo tumultuantes; and that it was impulsore Christo--upon the account of Christ; some zealous for him, others bitter against him, which occasioned great heats, such as gave umbrage to the government, and provoked the emperor, who was a timorous jealous man, to order them all to be gone. If Jews persecute Christians, it is not strange if heathens persecute them both.

II. We have here Paul preaching to the Jews, and dealing with them to bring them to the faith of Christ, both the native Jews and the Greeks, that is, those that were more or less proselyted to the Jewish religion, and frequented their meetings.

1. He reasoned with them in the synagogue publicly every sabbath. See in what way the apostles propagated the gospel, not by force and violence, by fire and sword, not by demanding an implicit consent, but by fair arguing; they drew with the cords of a man, gave a reason for what they said, and gave a liberty to object against it, having satisfactory answers ready. God invites us to come and reason with him (Isa. i. 18), and challenges sinners to produce their cause, and bring forth their strong reasons, Isa. xli. 21. Paul was a rational as well as a scriptural preacher.

2. He persuaded them--epeithe. It denotes, (1.) The urgency of his preaching. He did not only dispute argumentatively with them, but he followed his arguments with affectionate persuasions, begging of them for God's sake, for their own soul's sake, for their children's sake, not to refuse the offer of salvation made to them. Or, (2.) The good effect of his preaching. He persuaded them, that is, he prevailed with them; so some understand it. In sententiam suam adducebat--He brought them over to his own opinion. Some of them were convinced by his reasonings, and yielded to Christ.

3. He was yet more earnest in this matter when his fellow-labourers, his seconds, came up with him (v. 5): When Silas and Timothy had come from Macedonia, and had brought him good tidings from the churches there, and were ready to assist him here, and strengthened his hands, then Paul was more than before pressed in spirit, which made him more than ever pressing in his preaching. He was grieved for the obstinacy and infidelity of his countrymen the Jews, was more intent than ever upon their conversion, and the love of Christ constrained him to it (2 Cor. v. 14): it is the word that is used here, it pressed him in spirit to it. And, being thus pressed, he testified to the Jews with all possible solemnity and seriousness, as that which he was perfectly well assured of himself, and attested to them as a faithful saying, and worthy of all acceptation, that Jesus is the Christ, the Messiah promised to the fathers and expected by them.

III. We have him here abandoning the unbelieving Jews, and turning from them to the Gentiles, as he had done in other places, v. 6.

1. Many of the Jews, and indeed the most of them, persisted in their contradiction to the gospel of Christ, and would not yield to the strongest reasonings nor the most winning persuasions; they opposed themselves and blasphemed; they set themselves in battle array (so the word signifies) against the gospel; they joined hand in hand to stop the progress of it. They resolved they would not believe it themselves, and would do all they could to keep others from believing it. They could not argue against it, but what was wanting in reason they made up in ill language: they blasphemed, spoke reproachfully of Christ, and in him of God himself, as Rev. xiii. 5, 6. To justify their infidelity, they broke out into downright blasphemy.

2. Paul hereupon declared himself discharged from them, and left them to perish in their unbelief. He that was pressed in spirit to testify to them (v. 5), when they opposed that testimony, and persisted in their opposition, was pressed in spirit to testify against them (v. 6), and his zeal herein also he showed by a sign: he shook his raiment, shaking off the dust from it (as before they shook off the dust from their feet, ch. xiii. 51), for a testimony against them. thus he cleared himself from them, but threatened the judgments of God against them. As Pilate by washing his hands signified the devolving of the guilt of Christ's blood from himself upon the Jews, so Paul by shaking his raiment signified what he said, if possible to affect them with it. (1.) He had done his part, and was clean from the blood of their souls; he had, like a faithful watchman, given them warning, and thereby had delivered his soul, though he could not prevail to deliver theirs. He had tried all methods to work upon them, but all in vain, so that if they perish in their unbelief their blood is not to be required at his hands; here, and ch. xx. 26, he plainly refers to Ezek. xxxiii. 8, 9. It is very comfortable to a minister to have the testimony of his conscience for him, that he has faithfully discharged his trust by warning sinners. (2.) They would certainly perish if they persisted in their unbelief, and the blame would lie wholly upon themselves: "Your blood be upon your own heads, you will be your own destroyers, your nation will be ruined in this world, and particular persons will be ruined in the other world, and you alone shall bear it." If any thing would frighten them at last into a compliance with the gospel, surely this would.

3. Having given them over, yet he does not give over his work. Though Israel be not gathered, Christ and his gospel shall be glorious: Henceforth I will go unto the Gentiles; and the Jews cannot complain, for they had the first offer, and a fair one, made to them. The guests that were first invited will not come, and the provision must not be lost; guests must be had therefore from the highways and the hedges. "We would have gathered the Jews (Matt. xxiii. 37), would have healed them (Jer. li. 9), and they would not; but Christ must not be a head without a body, nor a foundation without a building, and therefore, if they will not, we must try whether others will." Thus the fall and diminishing of the Jews became the riches of the Gentiles; and Paul said this to their faces, not only because it was what he could justify, but to provoke them to jealousy, Rom. xi. 12, 14.
Adam Clarke: Commentary on the Bible - 1831
18:1: Paul departed from Athens - How long he stayed here, we cannot tell; it is probable it could not be less than three months; but, finding that the Gospel made little progress among the Athenians, he resolved to go to Corinth.
Corinth was situated on the isthmus that connects Peloponnesus to Attica; and was the capital of all Achaia, or Peloponnesus. It was most advantageously situated for trade; for, by its two ports, the Lecheum and Cenchreae, it commanded the commerce both of the Ionian and Aegean Sea. It was destroyed by the Romans under Mummius, about one hundred and forty-six years before Christ, in their wars with Attica; but was rebuilt by Julius Caesar, and became one of the most considerable cities of Greece. Like other kingdoms and states, it has undergone a variety of revolutions: from the oppressive and destructive government of the Turks it has been lately restored to that of the Greeks; but it is greatly reduced, its whole population amounting only to between thirteen and fourteen thousand souls. It is about 46 miles east of Athens, and 342 S.W. of Constantinople. Its public buildings were very superb; and there the order called the Corinthian Order, in architecture, took its rise.
Albert Barnes: Notes on the Bible - 1834
18:1: After these things - After what occurred at Athens, as recorded in the pRev_ious chapter.
Came to Corinth - Corinth was the capital of Achaia, called anciently Ephyra, and was seated on the isthmus which divides the Peloponnesus from Attica. The city itself stood on a little island; it had two ports, Lecheeum on the west, and Cenchrea on the east. It was one of the most populous and wealthy cities of Greece, and at the same time one of the most luxurious, effeminate, ostentatious, and dissolute. Lasciviousness here was not only practiced and allowed, but was consecrated by the worship of Venus; and no small part of the wealth and splendor of the city arose from the offerings made by licentious passion in the very temples of this goddess. No city of ancient times was more profligate. It was the Paris of antiquity; the seat of splendor, and show, and corruption. Yet even here, notwithstanding all the disadvantages of splendor, gaiety, and dissoluteness, Paul entered on the work of rearing a church; and here he was eminently successful. The two epistles which he afterward wrote to this church show the extent of his success; and the well-known character and propensities of the people will account for the general drift of the admonitions and arguments in those epistles. Corinth was destroyed by the Romans 146 years before Christ; and during the conflagration several metals in a fused state, running together, produced the composition known as Corinthian brass. It was afterward restored by Julius Caesar, who planted in it a Roman colony. It soon regained its ancient splendor, and relapsed into its former dissipation and licentiousness. Paul arrived there in 52 or 53 ad.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:1: departed: Act 17:32, Act 17:33
Corinth: Act 19:1; Co1 1:2; Co2 1:1, Co2 1:23; Ti2 4:20
Geneva 1599
18:1 After (1) these things Paul departed from Athens, and came to Corinth;
(1) The true ministers are so far from seeking their own profit, that they willingly depart from what is rightfully theirs, rather than hindering the course of the Gospel in the slightest way.
John Gill
18:1 After these things,.... The Arabic version renders it, "after these words, or discourses"; after the apostle's disputation with the philosophers, and his sermon in the Areopagus, the effects of which are before related:
Paul departed from Athens, and came to Corinth; the metropolis of Achaia, or Peloponnesus. The city was formerly called Ephyra, from Ephyra (p), the daughter of Oceanus, and had its name of Corinth from Corinthus, the son of Maratho, who repaired it when destroyed; or, as others say, from Corinthus the son of Pelops, others of Orestes, and others of Jupiter: though more probably it was so called from the multitudes of whores in this place, as if it was , "corai entha, here are girls, or whores"; for in the temple of Venus there were no less than a thousand whores provided, to be prostituted to all comers thither; See Gill on 2Cor 12:21. It was situated between two great seas, the Aegean and Ionean; hence (q) Horace calls it Bimaris: it had a very strong tower, built on a high mount, called Acrocorinthus, from whence these two seas might be seen, and where was the fountain Pirene, sacred to the Muses: the city was about sixty furlongs, or seven miles and a half, from the shore (r): it was a city that abounded in riches and luxury. Florus (s) calls it the head of Achaia, and the glory of Greece; and Cicero (t), the light of all Greece: it was in time so much enlarged, and became so famous, that it was little inferior to Rome itself, on which account it grew proud and haughty; and using the Roman ambassadors with some degree of insolence, who were sent into Greece, on some certain occasion, first Metellus, and then Mummius, were sent against it, which latter took it, and burnt it; and the city then abounding with images and statues of gold, silver, and brass, were melted down together in the fire, and made what was afterwards called the Corinthian brass, which became so famous, and is often spoken of in history (u): but Julius Caesar, moved with the commodious situation of the place, rebuilt it (w), and it became a colony of the Romans, as Pliny (x) and Mela (y) both call it: and so it was at this time when the apostle was there. After this it came into the hands of the Venetians, from whom it was taken by Mahomet, the second son of Amurath, in the year 1458 (z); but is now again in the hands of the Venetians; and that and the country about it are called the Morea. And as the Gospel was to be preached to the worst of sinners, among whom God's chosen ones lay, the apostle was directed to come hither; and it appears by the sequel, that God had much people here, even more than at Athens, among the wise and learned.
(p) Vellei Patercull Hist. Rom. l. 1. Pausanias, Corinthiaca, sive l. 2. p. 85. (q) Carmin. l. 1. Ode 7. (r) Plin. Nat. Hist. l. 4. c. 4. (s) Hist. Rom. l. 2. c. 16. (t) Pro Lege Manilia Orat. 13. p. 636. (u) Florus, ib. (w) Pausauias, Corinthiaca, sive l. 2. p. 85, 89. (x) Nat. Hist. l. 4. c. 4. (y) De Situ Orbis, l. 2. c. 10. (z) Petav. Rationar. Temp. par. 1. p. 476.
John Wesley
18:1 Paul departing from Athens - He did not stay there long. The philosophers there were too easy, too indolent, and too wise in their own eyes to receive the Gospel.
Robert Jamieson, A. R. Fausset and David Brown
18:1 PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY. (Acts 18:1-22)
came to Corinth--rebuilt by Julius CÃ&brvbr;sar on the isthmus between the Ægean and Ionian Seas; the capital of the Roman province of Achaia, and the residence of the proconsul; a large and populous mercantile city, and the center of commerce alike for East and West; having a considerable Jewish population, larger, probably, at this time than usual, owing to the banishment of the Jews from Rome by Claudius CÃ&brvbr;sar (Acts 18:2). Such a city was a noble field for the Gospel, which, once established there, would naturally diffuse itself far and wide.
18:218:2: եւ եգիտ զոմն Հրեայ անուն Ակիւղաս՝ յազգէ Պոնտացի՛, այն ինչ եկեալ յԻտալիայ, եւ Պրիսկիլլայ կին նորա, վասն հրամանին Կղաւդեայ որոշե՛լ զամենայն Հրեայս ՚ի Հռովմայ. եւ յարեցաւ ՚ի նոսա[2579]։ [2579] Ոմանք. Եւ եգիտ անդ Հրէայ զոմն... եւ զՊրիսկիղա կին նորա... որոշել զՀրէայս ՚ի Հռովմէ. կամ՝ զամենայն Հրէայ ՚ի։
2. եւ այնտեղ գտաւ Ակիւղաս անունով մի հրեայի, ծագումով պոնտացի, որը իր կնոջ՝ Պրիսկիղայի հետ նոր էր եկել Իտալիայից, համաձայն Կղօդէոս կայսեր հրամանի, որով բոլոր հրեաները Հռոմից պէտք է հեռանային: Եւ գնաց միացաւ նրանց:
2 Ուր Հրեայ մը գտաւ Ակիւղաս անունով, ծնունդով Պոնտացի, որ իր Պրիսկիղա կնոջ հետ նոր եկեր էր Իտալիայէն, քանի որ Կղօդիոս հրամայած էր, որ բոլոր Հրեաները Հռովմէն հեռանան, ու անոնց քով գնաց։
եւ եգիտ զոմն Հրեայ, անուն Ակիւղաս, յազգէ Պոնտացի, այն ինչ եկեալ յԻտալիայ, եւ զՊրիսկիղա կին նորա, վասն հրամանին Կղաւդեայ` որոշել զամենայն Հրեայս ի Հռովմայ, եւ յարեցաւ ի նոսա:

18:2: եւ եգիտ զոմն Հրեայ անուն Ակիւղաս՝ յազգէ Պոնտացի՛, այն ինչ եկեալ յԻտալիայ, եւ Պրիսկիլլայ կին նորա, վասն հրամանին Կղաւդեայ որոշե՛լ զամենայն Հրեայս ՚ի Հռովմայ. եւ յարեցաւ ՚ի նոսա[2579]։
[2579] Ոմանք. Եւ եգիտ անդ Հրէայ զոմն... եւ զՊրիսկիղա կին նորա... որոշել զՀրէայս ՚ի Հռովմէ. կամ՝ զամենայն Հրէայ ՚ի։
2. եւ այնտեղ գտաւ Ակիւղաս անունով մի հրեայի, ծագումով պոնտացի, որը իր կնոջ՝ Պրիսկիղայի հետ նոր էր եկել Իտալիայից, համաձայն Կղօդէոս կայսեր հրամանի, որով բոլոր հրեաները Հռոմից պէտք է հեռանային: Եւ գնաց միացաւ նրանց:
2 Ուր Հրեայ մը գտաւ Ակիւղաս անունով, ծնունդով Պոնտացի, որ իր Պրիսկիղա կնոջ հետ նոր եկեր էր Իտալիայէն, քանի որ Կղօդիոս հրամայած էր, որ բոլոր Հրեաները Հռովմէն հեռանան, ու անոնց քով գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
18:22: и, найдя некоторого Иудея, именем Акилу, родом Понтянина, недавно пришедшего из Италии, и Прискиллу, жену его, --потому что Клавдий повелел всем Иудеям удалиться из Рима, --пришел к ним;
18:2  καὶ εὑρών τινα ἰουδαῖον ὀνόματι ἀκύλαν, ποντικὸν τῶ γένει, προσφάτως ἐληλυθότα ἀπὸ τῆς ἰταλίας καὶ πρίσκιλλαν γυναῖκα αὐτοῦ διὰ τὸ διατεταχέναι κλαύδιον χωρίζεσθαι πάντας τοὺς ἰουδαίους ἀπὸ τῆς ῥώμης, προσῆλθεν αὐτοῖς,
18:2. καὶ (And) εὑρών (having-had-found) τινα (to-a-one) Ἰουδαῖον (to-Iouda-belonged) ὀνόματι (unto-a-name) Ἀκύλαν, (to-an-Akulas,"Ποντικὸν (to-Pontus-belonged-of) τῷ (unto-the-one) γένει, (unto-a-kindred,"προσφάτως (unto-declared-toward) ἐληλυθότα (to-having-hath-had-come-to-come) ἀπὸ (off) τῆς (of-the-one) Ἰταλίας (of-an-Italia) καὶ (and) Πρίσκιλλαν (to-a-Priskilla) γυναῖκα (to-a-women) αὐτοῦ (of-it) διὰ (through) τὸ (to-the-one) διατεταχέναι (to-have-had-arranged-through) Κλαύδιον (to-a-Klaudios) χωρίζεσθαι (to-be-spaced-to) πάντας ( to-all ) τοὺς (to-the-ones) Ἰουδαίους ( to-Iouda-belonged ) ἀπὸ (off) τῆς (of-the-one) Ῥώμης, (of-a-Rhome,"προσῆλθεν (it-had-came-toward) αὐτοῖς, (unto-them,"
18:2. et inveniens quendam Iudaeum nomine Aquilam Ponticum genere qui nuper venerat ab Italia et Priscillam uxorem eius eo quod praecepisset Claudius discedere omnes Iudaeos a Roma accessit ad eosAnd finding a certain Jew, named Aquila, born in Pontus, lately come from Italy, with Priscilla his wife (because that Claudius had commanded all Jews to depart from Rome), he came to them.
2. And he found a certain Jew named Aquila, a man of Pontus by race, lately come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome: and he came unto them;
18:2. And upon finding a certain Jew named Aquila, born in Pontus, who had recently arrived from Italy with Priscilla his wife, (because Claudius had ordered all Jews to depart from Rome,) he met with them.
18:2. And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.
And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; ( because that Claudius had commanded all Jews to depart from Rome:) and came unto them:

2: и, найдя некоторого Иудея, именем Акилу, родом Понтянина, недавно пришедшего из Италии, и Прискиллу, жену его, --потому что Клавдий повелел всем Иудеям удалиться из Рима, --пришел к ним;
18:2  καὶ εὑρών τινα ἰουδαῖον ὀνόματι ἀκύλαν, ποντικὸν τῶ γένει, προσφάτως ἐληλυθότα ἀπὸ τῆς ἰταλίας καὶ πρίσκιλλαν γυναῖκα αὐτοῦ διὰ τὸ διατεταχέναι κλαύδιον χωρίζεσθαι πάντας τοὺς ἰουδαίους ἀπὸ τῆς ῥώμης, προσῆλθεν αὐτοῖς,
18:2. et inveniens quendam Iudaeum nomine Aquilam Ponticum genere qui nuper venerat ab Italia et Priscillam uxorem eius eo quod praecepisset Claudius discedere omnes Iudaeos a Roma accessit ad eos
And finding a certain Jew, named Aquila, born in Pontus, lately come from Italy, with Priscilla his wife (because that Claudius had commanded all Jews to depart from Rome), he came to them.
18:2. And upon finding a certain Jew named Aquila, born in Pontus, who had recently arrived from Italy with Priscilla his wife, (because Claudius had ordered all Jews to depart from Rome,) he met with them.
18:2. And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Иудей, именем Акила, и жена его Прискилла, - вероятно, еще не были тогда просвещены верою Христовою, и Павел остановился у них благодаря не одинаковости веры, а одинаковости ремесла. Впрочем, вероятно, вскоре все они были обращены в христианство апостолов (см. ст. 26).

Акила - греческое произношение латинского имени Аквила; каково было еврейское имя его, неизвестно.

Родом Понтянина - жителя Мало-Азийской провинции Понта, примыкавшей к Черному морю.

Об изгнании иудеев из Рима, по указу императора Клавдия, говорит римский историк Светоний (гл. 25: жизнеописания Клавдия), сообщая, что поводом к этому были возмущения иудеев, производимые каким-то иудейским возмутителем, выдававшим себя за Христа. Когда, по смерти Клавдия, многие из изгнанных иудеев стали возвращаться опять в Рим (XXVIII:17: и д. ), и Акила с Прискиллою поступили также (Рим XVI:3).

Прискилла - уменьшительное имя от латинского Приска.
Adam Clarke: Commentary on the Bible - 1831
18:2: A certain Jew named Aquila - Some have supposed that this Aquila was the same with the Onkelos, mentioned by the Jews. See the article in Wolfius, Bibl. Hebr. vol. ii. p. 1147. We have no evidence that this Jew and his wife were at this time converted to the Christian religion. Their conversion was most likely the fruit of St. Paul's lodging with them - Pontus. See the note on Act 2:9.
Claudius had commanded all Jews to depart from Rome - This edict of the Roman emperor is not mentioned by Josephus; but it is probably the same to which Suetonius refers in his life of Claudius; where he says, Judaeos, impulsore Chresto, assidue tumultuantes Roma expulit. "He expelled the Jews from Rome, as they were making continual insurrections, under their leader Chrestus." Who this Chrestus was we cannot tell; probably Suetonius means Christ; but this I confess does not appear to me likely. There might have been a Jew of the name of Chrestus, who had made some disturbances, and, in consequence, Claudius thought proper to banish all Jews from the city. But how could he intend Christ, who was never at Rome? nor did any one ever personate him in that city; and it is evident he could not refer to any spiritual influence exerted by Christ on the minds of the people. Indeed he speaks of Chrestus as being the person who was the cause of the disturbances. It is no fictitious name, no name of an absent person, nor of a sect; but of one who was well known by the disturbances which he occasioned, and for which it is likely he suffered, and those of his nation were expelled. This decree, which was made, not by the senate, but by the emperor himself, continued only in force during his life, if so long; for in a short time after this Rome again abounded with Jews.
Albert Barnes: Notes on the Bible - 1834
18:2: And found a certain Jew - Aquila is mentioned elsewhere as the friend of Paul, Rom 16:3; Ti2 4:19; Co1 16:19. Though a Jew by birth, yet it is evident that he became a convert to the Christian faith.
Born in Pontus - See the notes on Act 2:9.
Lately come from Italy - Though the command of Claudius extended only to Rome, yet it was probably deemed not safe to remain, or it might have been difficult to procure occupation in any part of Italy.
Because that Claudius - Claudius was the Roman emperor. He commenced his reign 41 a. d., and was poisoned 54 a. d. At what time in his reign this command was issued is not certainly known.
Had commanded ... - This command is not mentioned by Josephus, but it is recorded by Suetonius, a Roman historian ("Life of Claudius," chapter 25), who says that "he expelled the Jews from Rome, who were constantly exciting tumults under their leader, Chrestus." Who this Chrestus was is not known. It might have been a foreign Jew, who raised tumults on some occasion of which we have no knowledge, as the Jews in all pagan cities were greatly prone to excitements and insurrections. Or it may be that Suetonius, little acquainted with Jewish affairs, mistook this for the name Christ, and supposed that he was the leader of the Jews. This explanation has much plausibility; for:
(1) Suetonius could scarcely be supposed to be intimately acquainted with the affairs of the Jews.
(2) there is every reason to believe that, before this, the Christian religion was preached at Rome.
(3) it would produce there, as everywhere else, great tumult and contention among the Jews.
(4) Claudius, the emperor, might suppose that such tumults endangered the peace of the city, and resolve to remove the cause at once by the dispersion of the Jews.
(5) a Roman historian might easily mistake the true state of the case; and while they were contending about Christ, he might suppose that it was under him, as a leader, that these tumults were excited. All that is material, however, here, is the fact, in which Luke and Suetonius agree, that the Jews were expelled from Rome during his reign.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:2: Aquila: Act 18:26; Rom 16:3, Rom 16:4; Co1 16:19; Ti2 4:19
Pontus: Act 2:9; Pe1 1:1
Claudius: Act 11:28
Geneva 1599
18:2 And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that (a) Claudius had commanded all Jews to depart from Rome:) and came unto them.
(a) Suetonius records that Rome banished the Jews because they were never at rest, and that because of Christ.
John Gill
18:2 And found a certain Jew named Aquila,.... This seems to have been his Roman name, which he had took, or was given him, while he was at Rome; very likely his Jewish name was "Nesher", which signifies an eagle, as "Aquila" does: unless it should rather be thought to be a Greek name; and as "Olympas" is from "Olympios", and "Nymphas" from Nymphios"; so "Akilas", as it in the Greek text, from Akylios", and this from "Akylos", which signifies an acorn. There was a Jewish proselyte of this name, who translated the Bible into Greek, who is called by the Jewish writers "Akilas" (a); and Eusebius (b) calls him , or "Akylas" or "Aquila" of Pontus, as here, but cannot be the same; for one was a Jew, the other a Gentile, then a Christian, and afterwards a Jewish proselyte, and lived after the destruction of Jerusalem many years, even in the times of Adrian: nor is it the same name with Onkelos, the famous Chaldee paraphrast, as some have thought, and much less the same person; for though their age better agrees, yet neither their name, nor their nation; for Onkelos was only a proselyte, not a Jew, as this man was; and the agreement the names of these proselytes may be thought to have with this, does but confirm it to be a Roman name; and in a decree of Claudius the Roman emperor, mention is made of Akylas, or Aquila, a Roman governor of Alexandria (c): and in the reign of Caius Caligula, there was a consul of Rome whose name was M. Aquila Julianus. This is said to be afterwards bishop of Heraclea; but that is not to be depended upon:
born in Pontus; a country in Asia; See Gill on Acts 2:9 where many Jews lived; though he was born in an Heathen country, his parents were Jews:
lately come from Italy; a famous and well known country in Europe: See Gill on Heb 13:24.
with his wife Priscilla; she and her husband are both highly spoken of in Rom 16:3; see Gill on Rom 16:4,
because that Claudius had commanded all Jews to depart from Rome; of which edict Suetonius (d) makes mention, who says, that Claudius
"expelled the Jews from Rome, who were continually making tumults, being moved thereunto by one Chrestus,''
who is generally understood to be Christ; and it is thought that the reason of this edict was, that the Jews in Rome continually opposing and disputing with the Christians, about Jesus being the Messiah, Claudius, who was of a timorous disposition, was afraid of a tumult, and that it might issue in his detriment, and therefore banished all the Jews, with whom the Christians were involved; for by the Heathens they were all called Jews, the first Christians being Jews: though others say the reason was, that the Jews had contracted an acquaintance with Agrippina, the wife of Claudius, and had drawn her into Judaism: but be it as it will, such an edict was made, on account of which Aquila and Priscilla were obliged to leave Rome, and come to Corinth. It must be something that was very provoking to him, otherwise before he had shown much favour to the Jews; for he not only granted to the Jews at Alexandria, that they should continue in the observance of their laws and customs, but permitted the same to them in all parts of the empire, by a special decree, which runs thus (e);
"Tiberius Claudius Caesar, &c. decrees, seeing the Kings Agrippa and Herod, my dearest friends, have entreated me that I would suffer the Jews in every government under the Romans, to observe their laws as in Alexandria; I most willingly grant it, not only for the sake of gratifying those who ask it, but judging that those are worthy, for whom it is asked, because of their faithfulness and friendship to the Romans; especially accounting it most just that no Grecian city should be deprived of these rights, seeing they were kept for them by the divine Augustus; wherefore it is right also that the Jews throughout all our empire should observe the customs of their country without any hinderance, whom I now command that in love to us they would behave more moderately, and not despise the religion of other nations, but keep their own laws; and I will that governors of cities, and colonies, and freedoms, both in Italy and without, have this my edict transcribed, and also kings and princes by their ambassadors, and that it be put in such a place in less than thirty days, from whence it may be plainly read.''
This Claudius was the "fifth" emperor of Rome; and this decree passed in the "ninth", or, as others, in the "eleventh" year of his reign, and about the year of Christ 51, or, as others, 54.
And came unto them: that is, the apostle, having found out Aquila and Priscilla, he came and visited them, and took up his lodging with them.
(a) Ganz Tzemach David, par. 1. fol. 28. 2. (b) Eccl. Hist. l. 5. c. 8. (c) Joseph. Antiqu. l. 19. c. 5. sect. 2. (d) In Vita. Cluadii, c. 25. (e) Joseph. ib. sect. 3.
John Wesley
18:2 Claudius, the Roman emperor, had commanded all the Jews to depart from Rome - All who were Jews by birth. Whether they were Jews or Christians by religion, the Romans were too stately to regard.
Robert Jamieson, A. R. Fausset and David Brown
18:2 a Jew . . . Aquila . . . with his wife Priscilla--From these Latin names one would conclude that they had resided so long in Rome as to lose their Jewish family names.
born in Pontus--the most easterly province of Asia Minor, stretching along the southern shore of the Black Sea. From this province there were Jews at Jerusalem on the great Pentecost (Acts 2:9), and the Christians of it are included among "the strangers of the dispersion," to whom Peter addressed his first Epistle (1Pet 1:1). Whether this couple were converted before Paul made their acquaintance, commentators are much divided. They may have brought their Christianity with them from Rome [OLSHAUSEN], or Paul may have been drawn to them merely by like occupation, and, lodging with them, have been the instrument of their conversion [MEYER]. They appear to have been in good circumstances, and after travelling much, to have eventually settled at Ephesus. The Christian friendship now first formed continued warm and unbroken, and the highest testimony is once and again borne to them by the apostle.
Claudius, &c.--This edict is almost certainly that mentioned by SUETONIUS, in his life of this emperor [Lives of the CÃ&brvbr;sars, "Claudius," 25].
18:318:3: Եւ վասն զի համարուե՛ստ էր, եղեւ առ նոսա՝ եւ գործէ՛ր. քանզի էին խորանակա՛րք արուեստիւք[2580]։ [2580] Բազումք. Խորանակարք արուեստիւ։
3. Եւ որովհետեւ արհեստակից էր, նրանց մօտ մնաց եւ աշխատում էր, քանի որ արհեստով վրանագործներ էին:
3 Որովհետեւ ինք արհեստակից էր, անոնց քով կեցաւ եւ կը գործէր, վասն զի արհեստով վրանագործ էին։
Եւ վասն զի համարուեստ էր, եղեւ առ նոսա եւ գործէր, քանզի էին խորանակարք արուեստիւ:

18:3: Եւ վասն զի համարուե՛ստ էր, եղեւ առ նոսա՝ եւ գործէ՛ր. քանզի էին խորանակա՛րք արուեստիւք[2580]։
[2580] Բազումք. Խորանակարք արուեստիւ։
3. Եւ որովհետեւ արհեստակից էր, նրանց մօտ մնաց եւ աշխատում էր, քանի որ արհեստով վրանագործներ էին:
3 Որովհետեւ ինք արհեստակից էր, անոնց քով կեցաւ եւ կը գործէր, վասն զի արհեստով վրանագործ էին։
zohrab-1805▾ eastern-1994▾ western am▾
18:33: и, по одинаковости ремесла, остался у них и работал; ибо ремеслом их было делание палаток.
18:3  καὶ διὰ τὸ ὁμότεχνον εἶναι ἔμενεν παρ᾽ αὐτοῖς καὶ ἠργάζετο· ἦσαν γὰρ σκηνοποιοὶ τῇ τέχνῃ.
18:3. καὶ (and) διὰ (through) τὸ (to-the-one) ὁμότεχνον (to-crafted-along) εἶναι (to-be) ἔμενεν (it-was-staying) παρ' (beside) αὐτοῖς (unto-them) καὶ (and) ἠργάζοντο , ( they-were-working-to ,"ἦσαν (they-were) γὰρ (therefore) σκηνοποιοὶ (tent-doers) τῇ (unto-the-one) τέχνῃ. (unto-a-crafting)
18:3. et quia eiusdem erat artis manebat apud eos et operabatur erat autem scenofactoriae artisAnd because he was of the same trade, he remained with them and wrought. (Now they were tentmakers by trade.)
3. and because he was of the same trade, he abode with them, and they wrought; for by their trade they were tentmakers.
18:3. And because he was of the same trade, he lodged with them and was working. (Now they were tentmakers by trade.)
18:3. And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.
And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers:

3: и, по одинаковости ремесла, остался у них и работал; ибо ремеслом их было делание палаток.
18:3  καὶ διὰ τὸ ὁμότεχνον εἶναι ἔμενεν παρ᾽ αὐτοῖς καὶ ἠργάζετο· ἦσαν γὰρ σκηνοποιοὶ τῇ τέχνῃ.
18:3. et quia eiusdem erat artis manebat apud eos et operabatur erat autem scenofactoriae artis
And because he was of the same trade, he remained with them and wrought. (Now they were tentmakers by trade.)
18:3. And because he was of the same trade, he lodged with them and was working. (Now they were tentmakers by trade.)
18:3. And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.
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
3: "Делание палаток" - для путешественников, для военных надобностей и т. п. - было довольно обычным и выгодным ремеслом. Павел был обучен ему - по обыкновению того времени обучать детей своих какому-либо ремеслу, хотя бы это были дети богатых родителей, чтобы обеспечить им полную независимость в средствах пропитания. На эту независимость много раз ссылается Павел, как на одно из немаловажных условий успеха своей проповеди (XX:34; 1Кор.IV:12; 1: Сол II:9; 2: Сол III:8).
Adam Clarke: Commentary on the Bible - 1831
18:3: He abode with them, and wrought - Bp. Pearce observes that it was a custom among the Jews, even of such as had a better education than ordinary, which was Paul's case, Act 22:3, to learn a trade, that, wherever they were, they might provide for themselves in case of necessity. And though Paul, in some cases, lived on the bounty of his converts, yet he chose not to do so at Ephesus, Act 20:34; nor at Corinth or other places, Co1 4:12; Co2 9:8, Co2 9:9; Th1 3:8; and this Paul did for a reason which he gives in Co2 11:9-12. While he was at Corinth he was supplied, when his own labor did not procure him enough, "by the brethren which came to him there from Macedonia." It appears that the apostle had his lodging with Aquila and Priscilla; and probably a portion of the profits of the business, after his board was deducted. It was evidently no reproach for a man, at that time, to unite public teaching with an honest useful trade. And why should it be so now? May not a man who has acquired a thorough knowledge of the Gospel way of salvation, explain that way to his less informed neighbors, though he be a tent-maker, (what perhaps we would call a house-carpenter), or a shoemaker, or any thing else? Even many of those who consider it a cardinal sin for a mechanic to preach the Gospel, are providing for themselves and their families in the same way. How many of the clergy, and other ministers, are farmers, graziers, schoolmasters, and sleeping partners in different trades and commercial concerns! A tent-maker, in his place, is as useful as any of these. Do not ridicule the mechanic because he preaches the Gospel to the salvation of his neighbors, lest some one should say, in a language which you glory to have learned, and which the mechanic has not, Mutato nomine, de Te fabula narrator.
There are different opinions concerning that is meant here by the σκηνοποιος, which we translate tent-maker. Some think it means a maker of those small portable tents, formed of skins, which soldiers and travelers usually carried with them on their journeys; others suppose that these tents mere made of linen cloth. Some think that the trade of St. Paul was making hangings or curtains, such as were used at the theatres; others think the σκηνοποιος was a sort of umbrella-maker; others, a weaver, etc., etc. In short, we know not what the trade was. I have generally preferred the notion of a carpenter, or faber lignarius. Whatever it was, it was an honest, useful calling, and Paul got his bread by it.
Albert Barnes: Notes on the Bible - 1834
18:3: The same craft - Of the same trade or occupation.
And wrought - And worked at that occupation. Why he did it the historian does not affirm; but it seems pretty evident that it was because he had no other means of maintenance. He also labored for his own support in Ephesus Act 20:34 and at Thessalonica, Th2 3:9-10. The apostle was not ashamed of honest industry for a livelihood; nor did he deem it any disparagement that a minister of the gospel should labor with his own hands.
For by their occupation - By their trade; that is, they had been brought up to this business. Paul had been designed originally for a lawyer, and had been brought up at the feet of Gamaliel. But it was a regular custom among the Jews to train up their sons to some useful employment, that they I might have the means of an honest livelihood. Even though they were instructed in the liberal sciences, yet they deemed a handicraft trade, or some honorable occupation, an indispensable part of education. Thus, Maimonides (in the Tract Talin. Torah, chapter i., section 9) says, "the wise generally practice some of the arts, lest they should be dependent on the charity of others." See Grotius. The wisdom of this is obvious; and it is equally plain that a custom of this kind now might preserve the health and lives of many professional people, and save from ignoble dependence or vice, in future years, many who are trained up in the lap of indulgence and wealth.
They were tentmakers - σκηνοποιοὶ skē nopoioi. There have been various opinions about the meaning of this word. Many have supposed that it denotes "a weaver of tapestry." Luther so translated it. But it is probable that it denotes, as in our translation, "a manufacturer of tents, made of skin or cloth." In Eastern countries, where there was much travel, where there were no inns, and where many were shepherds, such a business might be useful, and a profitable source of living. It was an honorable occupation, and Paul was not ashamed to be employed in it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:3: and wrought: Act 20:34, Act 20:35; Co1 4:12, Co1 9:6-12; Co2 11:9; Th1 2:9; Th2 3:8, Th2 3:9
John Gill
18:3 And because he was of the same craft, Art, occupation, or trade:
he abode with them; in the same house in which they were:
and wrought; with his own hands, to support himself, for he was a stranger in this place; and as yet here was no church to minister to him; and when there was, he would take nothing of them, that the false teachers, who rose up among them, might not make any handle of it against him, and to the prejudice of the Gospel; though otherwise he thought it his just due to receive a maintenance from the churches; and insisted upon it as an ordination of Christ. He learned a trade whilst among the Jews, with whom it was common for their greatest doctors to be brought up to some trade or another; See Gill on Mk 6:3.
for by their occupation they were tent makers; either for the soldiers, and which were made of sack cloth of hair, or of leather, and of the skins of various animals (f), sewed together; hence the phrase, "sub pellibus", "under the skins", is used for to lie in tents (g): or those tents they made, were canopies made of linen, and other things, which were erected in the summer season to shade and screen from the heat of the sun; though others take them for a sort of tapestry, or hangings, which they made for theatres, palaces, and stately rooms; and according to the Syriac version, they were horses' trappings which they made: perhaps they were of the same occupation with Menedemus the philosopher, who was "a sewer of tents" (h).
(f) Alex. ab Alex. Genial. Dier. l. 1. c. 12. (g) Caesar. Comment. l. 5. de Bello Africano. p. 471. Liv. Hist. l. 5. in principio. (h) Laert. Vit. Philosoph. l. 2. p. 172.
John Wesley
18:3 They were tent makers by trade - For it was a rule among the Jews (and why is it not among the Christians?) to bring up all their children to some trade, were they ever so rich or noble.
Robert Jamieson, A. R. Fausset and David Brown
18:3 tentmakers--manufacturers, probably, of those hair-cloth tents supplied by the goats of the apostle's native province, and hence, as sold in the markets of the Levant, called cilicium. Every Jewish youth, whatever the pecuniary circumstances of his parents, was taught some trade (see on Lk 2:42), and Paul made it a point of conscience to work at that which he had probably been bred to, partly that he might not be burdensome to the churches, and partly that his motives as a minister of Christ might not be liable to misconstruction. To both these he makes frequent reference in his Epistles.
18:418:4: Եւ խօսէր ՚ի ժողովրդեանն ըստ ամենայն շաբաթուց, եւ հաւանեցուցանէր զՀրեայս եւ զհեթանոսս[2581]։ [2581] Ոսկան. Ըստ ամենայն շաբաթու։
4. Նա ամէն շաբաթ օր քարոզում էր ժողովարանում եւ համոզում հրեաներին ու հեթանոսներին:
4 Ամէն շաբաթ օր ժողովարանին մէջ կը խօսէր եւ Հրեաներն ու Յոյները կը համոզէր։
Եւ խօսէր ի ժողովրդեանն ըստ ամենայն շաբաթուց, եւ հաւանեցուցանէր զՀրեայս եւ զհեթանոսս:

18:4: Եւ խօսէր ՚ի ժողովրդեանն ըստ ամենայն շաբաթուց, եւ հաւանեցուցանէր զՀրեայս եւ զհեթանոսս[2581]։
[2581] Ոսկան. Ըստ ամենայն շաբաթու։
4. Նա ամէն շաբաթ օր քարոզում էր ժողովարանում եւ համոզում հրեաներին ու հեթանոսներին:
4 Ամէն շաբաթ օր ժողովարանին մէջ կը խօսէր եւ Հրեաներն ու Յոյները կը համոզէր։
zohrab-1805▾ eastern-1994▾ western am▾
18:44: Во всякую же субботу он говорил в синагоге и убеждал Иудеев и Еллинов.
18:4  διελέγετο δὲ ἐν τῇ συναγωγῇ κατὰ πᾶν σάββατον, ἔπειθέν τε ἰουδαίους καὶ ἕλληνας.
18:4. διελέγετο ( It-was-forthing-through ) δὲ (moreover) ἐν (in) τῇ (unto-the-one) συναγωγῇ (unto-a-leading-together) κατὰ (down) πᾶν (to-all) σάββατον, (to-a-sabbath) ἔπειθέν (it-was-conducing) τε (also) Ἰουδαίους ( to-Iouda-belonged ) καὶ (and) Ἕλληνας. (to-Hellians)
18:4. [OMITTED TEXT]And he reasoned in the synagogue every sabbath, bringing in the name of the Lord Jesus. And he persuaded the Jews and the Greeks.
4. And he reasoned in the synagogue every sabbath, and persuaded Jews and Greeks.
18:4. And he was arguing in the synagogue on every Sabbath, introducing the name of the Lord Jesus. And he was persuading Jews and Greeks.
18:4. And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.
And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks:

4: Во всякую же субботу он говорил в синагоге и убеждал Иудеев и Еллинов.
18:4  διελέγετο δὲ ἐν τῇ συναγωγῇ κατὰ πᾶν σάββατον, ἔπειθέν τε ἰουδαίους καὶ ἕλληνας.
18:4. [OMITTED TEXT]
And he reasoned in the synagogue every sabbath, bringing in the name of the Lord Jesus. And he persuaded the Jews and the Greeks.
18:4. And he was arguing in the synagogue on every Sabbath, introducing the name of the Lord Jesus. And he was persuading Jews and Greeks.
18:4. And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.
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
4: "Говорил... убеждал..." в синагоге, что предполагает само собою разговорный способ проповеди, дозволявшийся в синагогах, как видно и из Евангелия (Ин IV:25-59). Из дальнейшего (6: ст. ) видно, что проповедь апостола не приносила вначале желанных плодов ("противились и злословили"), так что и для подкрепления апостола потребовалось нарочитое явление ему Господа (9-10: ст., ср. 1Кор.XIV:9, 18).
Adam Clarke: Commentary on the Bible - 1831
18:4: He reasoned in the synagogue every Sabbath - Discoursed at large concerning Jesus as the Messiah, proving this point from their own Scriptures, collated with the facts of our Lord's life, etc.
And persuaded the Jews and the Greeks - Many, both Jews and proselytes, were convinced of the truth of his doctrine. Among his converts was Epenetus, the first fruit of his labor in Achaia, Rom 16:5; and the family of Stephanas was the next; and then Crispus and Caius, or Gaius; all of whom the apostle himself baptized, Co1 1:14-16. See on Act 18:8 (note).
Albert Barnes: Notes on the Bible - 1834
18:4: And he reasoned ... - See the notes on Act 17:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:4: he: -52, Act 14:1, Act 17:1-3, Act 17:11, Act 17:17, Act 19:8; Luk 4:16
persuaded: Act 18:13, Act 13:43, Act 19:26, Act 26:28, Act 28:23; Gen 9:27; Ch2 32:11; Luk 16:31; Co2 5:11
Geneva 1599
18:4 (2) And he reasoned in the synagogue every sabbath, and (b) persuaded the Jews and the Greeks.
(2) The truth ought always to be freely uttered, yet nonetheless the doctrine may be moderated in accordance with the hearers, so that they are most profited.
(b) Exhorted so that he persuaded, and that is what the word signifies.
John Gill
18:4 And he reasoned in the synagogue every sabbath,.... In Corinth there was a synagogue of the Jews, in which they met together for worship on the seventh day of the week, which was their sabbath; and hither Paul went, and took the opportunity of reasoning with them out of the Scriptures, concerning Christ, his person, and offices, his incarnation, obedience, sufferings, and death, and about redemption and salvation by him: we may observe the diligence, industry, and indefatigableness of the apostle; on the sabbath day he went to the synagogue, and preached Christ to those who there attended; and on the weekdays he laboured with his own hands. Beza's most ancient copy, and the Vulgate Latin version add here, "interposing the name of the Lord Jesus"; frequently making mention of his name, or calling upon it, and doing miracles in it.
And persuaded the Jews and the Greeks; this was the effect of his reasoning, and the success that attended it; some, both of the Jews, who were so by birth, as well as religion, and of the Greeks, or Gentiles, who were Jewish proselytes, and attended synagogue worship, were convinced by his arguments, and were induced to believe the truth of his doctrine, and to embrace it; or at least he endeavoured to persuade them that they were lost sinners, and that there was salvation for them in Christ, and in him only.
Robert Jamieson, A. R. Fausset and David Brown
18:4 the Greeks--that is, Gentile proselytes; for to the heathen, as usual, he only turned when rejected by the Jews (Acts 18:6).
18:518:5: Իբրեւ իջին ՚ի Մակեդովնիայ՝ Շիղայ եւ Տիմոթէոս, ստիպէր հոգւովն Պաւղոս դնել վկայութիւն Հրէիցն՝ թէ Յիսուս է Քրիստոսն[2582]։ [2582] Ոմանք. Եւ թէ Յիսուս է Քրիստոս։
5. Երբ Շիղան եւ Տիմոթէոսը Մակեդոնիայից իջան եկան, Պօղոսը Հոգու կողմից մղւում էր վկայութեամբ փաստելու հրեաներին, թէ Յիսուսն է Քրիստոսը:
5 Երբ Շիղան եւ Տիմոթէոսը Մակեդոնիայէն եկան, Պօղոսին հոգին եռանդով վառուած ըլլալով, վկայութիւնով Հրեաները կը համոզէր թէ՝ Յիսուսը Քրիստոսն է։
Իբրեւ իջին ի Մակեդոնիայ Շիղա եւ Տիմոթէոս, ստիպէր հոգւովն Պաւղոս դնել վկայութիւն Հրէիցն թէ Յիսուս է Քրիստոսն:

18:5: Իբրեւ իջին ՚ի Մակեդովնիայ՝ Շիղայ եւ Տիմոթէոս, ստիպէր հոգւովն Պաւղոս դնել վկայութիւն Հրէիցն՝ թէ Յիսուս է Քրիստոսն[2582]։
[2582] Ոմանք. Եւ թէ Յիսուս է Քրիստոս։
5. Երբ Շիղան եւ Տիմոթէոսը Մակեդոնիայից իջան եկան, Պօղոսը Հոգու կողմից մղւում էր վկայութեամբ փաստելու հրեաներին, թէ Յիսուսն է Քրիստոսը:
5 Երբ Շիղան եւ Տիմոթէոսը Մակեդոնիայէն եկան, Պօղոսին հոգին եռանդով վառուած ըլլալով, վկայութիւնով Հրեաները կը համոզէր թէ՝ Յիսուսը Քրիստոսն է։
zohrab-1805▾ eastern-1994▾ western am▾
18:55: А когда пришли из Македонии Сила и Тимофей, то Павел понуждаем был духом свидетельствовать Иудеям, что Иисус есть Христос.
18:5  ὡς δὲ κατῆλθον ἀπὸ τῆς μακεδονίας ὅ τε σιλᾶς καὶ ὁ τιμόθεος, συνείχετο τῶ λόγῳ ὁ παῦλος, διαμαρτυρόμενος τοῖς ἰουδαίοις εἶναι τὸν χριστόν, ἰησοῦν.
18:5. Ὡς (As) δὲ (moreover) κατῆλθον (they-had-came-down) ἀπὸ (off) τῆς (of-the-one) Μακεδονίας (of-a-Makedonia,"ὅ (the-one) τε (also) Σίλας (a-Silas) καὶ (and) ὁ (the-one) Τιμόθεος, (a-Timotheos,"συνείχετο (it-was-being-held-together) τῷ (unto-the-one) λόγῳ (unto-a-forthee,"ὁ (the-one) Παῦλος, (a-Paulos," διαμαρτυρόμενος ( witnessing-through ) τοῖς (unto-the-ones) Ἰουδαίοις ( unto-Iouda-belonged ) εἶναι (to-be) τὸν (to-the-one) χριστὸν (to-Anointed) Ἰησοῦν. (to-an-Iesous)
18:5. cum venissent autem de Macedonia Silas et Timotheus instabat verbo Paulus testificans Iudaeis esse Christum IesumAnd when Silas and Timothy were come from Macedonia, Paul was earnest in preaching, testifying to the Jews that Jesus is the Christ.
5. But when Silas and Timothy came down from Macedonia, Paul was constrained by the word, testifying to the Jews that Jesus was the Christ.
18:5. And when Silas and Timothy had arrived from Macedonia, Paul stood firm in the Word, testifying to the Jews that Jesus is the Christ.
18:5. And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews [that] Jesus [was] Christ.
And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews [that] Jesus [was] Christ:

5: А когда пришли из Македонии Сила и Тимофей, то Павел понуждаем был духом свидетельствовать Иудеям, что Иисус есть Христос.
18:5  ὡς δὲ κατῆλθον ἀπὸ τῆς μακεδονίας ὅ τε σιλᾶς καὶ ὁ τιμόθεος, συνείχετο τῶ λόγῳ ὁ παῦλος, διαμαρτυρόμενος τοῖς ἰουδαίοις εἶναι τὸν χριστόν, ἰησοῦν.
18:5. cum venissent autem de Macedonia Silas et Timotheus instabat verbo Paulus testificans Iudaeis esse Christum Iesum
And when Silas and Timothy were come from Macedonia, Paul was earnest in preaching, testifying to the Jews that Jesus is the Christ.
18:5. And when Silas and Timothy had arrived from Macedonia, Paul stood firm in the Word, testifying to the Jews that Jesus is the Christ.
18:5. And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews [that] Jesus [was] Christ.
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
5: "Пришли из Македонии Сила и Тимофей..." - см. XVII:14.

"Понуждаем был духом..." - выражение, указывающее на особое напряженное состояние духа апостола, в противовес особо упорному противлению иудеев.
Adam Clarke: Commentary on the Bible - 1831
18:5: When Silas and Timotheus were come - We have seen, Act 17:13, that when Paul was obliged to leave Berea, because of the persecution raised up against him in that place, he left Silas and Timotheus behind; to whom he afterwards sent word to rejoin him at Athens with all speed. It appears, from Th1 3:10, that, on Timothy's coming to Athens, Paul immediately sent him, and probably Silas with him, to comfort and establish the Church at Thessalonica. How long they labored here is uncertain, but they did not rejoin him till some time after he came to Corinth. It appears that he was greatly rejoiced at the account which Timothy brought of the Church at Thessalonica; and it must have been immediately after this that he wrote his first epistle to that Church, which is probably the first, in order of time, of all his epistles.
Paul was pressed in spirit - Συνειχετο τῳ πνευματι, or he was constrained by the Spirit of God, in an extraordinary manner, to testify to the Jews that Jesus was the Christ. Instead of τῳ πνευματι, in the spirit, τῳ λογῳ, in the word or doctrine, is the reading of ABDE, three others; both the Syriac, Coptic, Vulgate, Basil, Chrysostom, and others. Griesbach has received this reading into the text, and Bp. Pearce thus paraphrases the verse: "And when Silas and Timotheus were come from Macedonia, Paul set himself, together with them, wholly to the word; i.e. he was fully employed, now that he had their assistance, it preaching the Gospel, called the word in Act 4:4; Act 16:6, Act 16:32; Act 17:11. St. Luke seems to have intended to express here something relating to St. Paul which was the consequence of the coming of Silas and Timotheus; and that was rather labouring with them more abundantly in preaching the word than his being "pressed in spirit." This appears to be the true sense of the word, and that τῳ λογῳ is the genuine reading there can be no doubt. Συνειχετο, which we translate pressed, and which the Vulgate translates instabat, Bp. Pearce thinks should be translated una cum illis instabat, he earnestly strove together with them, τῳ λογῳ, in preaching the word. The true sense is given by Calmet, Paul s'employoit a precher encore avec plus d'ardeur, Paul was employed with more ardour in preaching, and testifying to the Jews that Jesus was the Christ. From this time we hear no more of Silas; probably he died in Macedonia.
Albert Barnes: Notes on the Bible - 1834
18:5: And when Silas and Timotheus ... - They came to Paul according to the request which he had sent by the brethren who accompanied him from Thessalonica, Act 17:15.
Paul was pressed - Was urged; was borne away by an unusual impulse. It was deeply impressed on him as his duty.
In spirit - In his mind; in his feelings. His love to Christ was so great, and his conviction of the truth so strong, that he labored to make known to them the truth that Jesus Was the Messiah.
That Jesus was Christ - That Jesus of Nazareth was the Messiah. Compare Act 17:16. The presence of Silas and Timothy animated him; and the certainty of aid in his work urged him to zeal in making known the Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:5: Silas: Act 17:14, Act 17:15; Th1 3:2
was: Act 4:20, Act 17:16; Job 32:18-20; Jer 6:11, Jer 20:9; Eze 3:14; Mic 3:8; Luk 12:50; Co2 5:14; Phi 1:23 *Gr.
and testified: Act 18:28, Act 2:36, Act 9:22, Act 10:42, Act 17:3, Act 20:21; Joh 15:27; Pe1 5:12
was Christ: or, is the Christ, Dan 9:25, Dan 9:26; Joh 1:41, Joh 3:28, Joh 10:24
Geneva 1599
18:5 And when Silas and Timotheus were come from Macedonia, Paul (c) was pressed in the spirit, and testified to the Jews [that] Jesus [was] Christ.
(c) Was very much grieved in mind: by which is signified the great earnestness of his mind, which was greatly moved: for Paul was so zealous that he completely forgot himself, and with a wonderful courage gave himself to preach Christ.
John Gill
18:5 And when Silas and Timotheus were come from Macedonia,.... Not from Berea in Macedonia, for from hence they came to the apostle while at Athens, and from whence he sent them, at least Timothy, to Thessalonica, to know the state of the saints there, as appears from Th1 3:1 and from hence they now came to the apostle at Corinth: when
Paul was pressed in Spirit; either by the Holy Spirit, by which he was moved and stirred up to preach the Gospel more frequently, and more powerfully; for he had not always the same measure of the Spirit, or was not always under the same influence; or else in his own spirit, and so the Arabic version renders it, "grief beset the spirit of Paul"; his soul was filled with trouble and sorrow, when he observed the nonrepenitence and unbelief, the contradiction and blasphemy of the greater part of the Jews; and being filled with zeal for their welfare, he continued preaching Christ unto them. The Alexandrian copy, and some others, and the Vulgate Latin and Syriac versions, instead of "in spirit", read "in speech", or "in word"; and the sense is, not that he was straitened in his speech, and knew not what to say to the Jews, or had not freedom of speech with them; but he was instant in preaching to them, and preached the word more frequently and fervently, upon the coming of Silas and Timothy to his assistance:
and testified to the Jews that Jesus was Christ; he continued to produce more testimonies out of the writings of Moses, and the prophets, to prove that Jesus of Nazareth was the Christ, or Messiah, prophesied of in those writings, and promised to the Jews, and whom they expected.
John Wesley
18:5 And when Silas and Timotheus were come from Macedonia - Silas seems to have stayed a considerable time at Berea: but Timotheus had come to the apostle while he was at Athens, and been sent by him to comfort and confirm the Church at Thessalonica, Th1 3:1-5. But now at length both Silas and Timotheus came to the apostle at Corinth. Paul was pressed in spirit - The more probably from what Silas and Timotheus related. Every Christian ought diligently to observe any such pressure in his own spirit, and if it agree with Scripture, to follow it: if he does not he will feel great heaviness.
Robert Jamieson, A. R. Fausset and David Brown
18:5 And when Silas and Timotheus were come from Macedonia--that is, from Thessalonica, whither Silas had probably accompanied Timothy when sent back from Athens (see on Acts 17:15).
Paul was pressed in the spirit--rather (according to what is certainly the true reading) "was pressed with the word"; expressing not only his zeal and assiduity in preaching it, but some inward pressure which at this time he experienced in the work (to convey which more clearly was probably the origin of the common reading). What that pressure was we happen to know, with singular minuteness and vividness of description, from the apostle himself, in his first Epistles to the Corinthians and Thessalonians (1Cor 2:1-5; Th1 3:1-10). He had come away from Athens, as he remained there, in a depressed and anxious state of mind, having there met, for the first time, with unwilling Gentile ears. He continued, apparently for some time, laboring alone in the synagogue of Corinth, full of deep and anxious solicitude for his Thessalonian converts. His early ministry at Corinth was colored by these feelings. Himself deeply humbled, his power as a preacher was more than ever felt to lie in demonstration of the Spirit. At length Silas and Timotheus arrived with exhilarating tidings of the faith and love of his Thessalonian children, and of their earnest longing again to see their father in Christ; bringing with them also, in token of their love and duty, a pecuniary contribution for the supply of his wants. This seems to have so lifted him as to put new life and vigor into his ministry. He now wrote his FIRST EPISTLE TO THE THESSALONIANS, in which the "pressure" which resulted from all this strikingly appears. (See Introduction to First Thessalonians). Such emotions are known only to the ministers of Christ, and, even of them, only to such as "travail in birth until Christ be formed in" their hearers.
18:618:6: Եւ յընդդէմ դառնալ նոցա՝ եւ հայհոյել, թօթափեալ զձորձս՝ եւ ասէ ցնոսա. Արիւն ձեր ՚ի գլո՛ւխս ձեր, քաւեա՛լ եմ ես. յայսմ հետէ ՚ի հեթանո՛սս երթամ[2583]։ [2583] Ոմանք. Եւ ընդդէմ դառնալն նոցա, եւ ՚ի հայհոյել թօթափեաց զձորձս իւր... ՚ի գլուխ ձեր... այսուհետեւ ՚ի հեթանոսս երթամք։
6. Եւ երբ նրանք ընդդիմացան եւ հայհոյեցին, զգեստները թափ տուեց ու ասաց. «Ձեր արիւնը ձեր գլուխը. ես անպարտ եմ. սրանից յետոյ հեթանոսներին եմ գնում»:
6 Անոնք ալ երբ դէմ կեցան ու կը հայհոյէին, ինք հանդերձները թօթուելով՝ ըսաւ անոնց. «Ձեր արիւնը՝ ձեր գլուխը, ես անպարտ եմ։ Ասկէ յետոյ հեթանոսներուն պիտի երթամ»։
Եւ յընդդէմ դառնալ նոցա եւ ի հայհոյել, թօթափեաց զձորձս եւ ասէ ցնոսա. Արիւն ձեր ի գլուխ ձեր, քաւեալ եմ ես, յայսմ հետէ ի հեթանոսս երթամ:

18:6: Եւ յընդդէմ դառնալ նոցա՝ եւ հայհոյել, թօթափեալ զձորձս՝ եւ ասէ ցնոսա. Արիւն ձեր ՚ի գլո՛ւխս ձեր, քաւեա՛լ եմ ես. յայսմ հետէ ՚ի հեթանո՛սս երթամ[2583]։
[2583] Ոմանք. Եւ ընդդէմ դառնալն նոցա, եւ ՚ի հայհոյել թօթափեաց զձորձս իւր... ՚ի գլուխ ձեր... այսուհետեւ ՚ի հեթանոսս երթամք։
6. Եւ երբ նրանք ընդդիմացան եւ հայհոյեցին, զգեստները թափ տուեց ու ասաց. «Ձեր արիւնը ձեր գլուխը. ես անպարտ եմ. սրանից յետոյ հեթանոսներին եմ գնում»:
6 Անոնք ալ երբ դէմ կեցան ու կը հայհոյէին, ինք հանդերձները թօթուելով՝ ըսաւ անոնց. «Ձեր արիւնը՝ ձեր գլուխը, ես անպարտ եմ։ Ասկէ յետոյ հեթանոսներուն պիտի երթամ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:66: Но как они противились и злословили, то он, отрясши одежды свои, сказал к ним: кровь ваша на главах ваших; я чист; отныне иду к язычникам.
18:6  ἀντιτασσομένων δὲ αὐτῶν καὶ βλασφημούντων ἐκτιναξάμενος τὰ ἱμάτια εἶπεν πρὸς αὐτούς, τὸ αἷμα ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν· καθαρὸς ἐγώ· ἀπὸ τοῦ νῦν εἰς τὰ ἔθνη πορεύσομαι.
18:6. ἀντιτασσομένων ( Of-ever-a-one-arranging ) δὲ (moreover) αὐτῶν (of-them) καὶ (and) βλασφημούντων ( of-harmfully-declaring-unto ) ἐκτιναξάμενος ( having-quivered-out ) τὰ (to-the-ones) ἱμάτια (to-apparelets) εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them,"Τὸ (The-one) αἷμα (a-blood) ὑμῶν (of-ye) ἐπὶ (upon) τὴν (to-the-one) κεφαλὴν (to-a-head) ὑμῶν: (of-ye) καθαρὸς (cleansed,"ἐγώ: (I) ἀπὸ (off) τοῦ (of-the-one) νῦν (now) εἰς (into) τὰ (to-the-ones) ἔθνη (to-nations) πορεύσομαι . ( I-shall-traverse-of )
18:6. contradicentibus autem eis et blasphemantibus excutiens vestimenta dixit ad eos sanguis vester super caput vestrum mundus ego ex hoc ad gentes vadamBut they gainsaying and blaspheming, he shook his garments and said to them: Your blood be upon your own heads: I am clean. From henceforth I will go unto the Gentiles.
6. And when they opposed themselves, and blasphemed, he shook out his raiment, and said unto them, Your blood upon your own heads; I am clean: from henceforth I will go unto the Gentiles.
18:6. But since they were contradicting him and blaspheming, he shook out his garments and said to them: “Your blood is on your own heads. I am clean. From now on, I will go to the Gentiles.”
18:6. And when they opposed themselves, and blasphemed, he shook [his] raiment, and said unto them, Your blood [be] upon your own heads; I [am] clean: from henceforth I will go unto the Gentiles.
And when they opposed themselves, and blasphemed, he shook [his] raiment, and said unto them, Your blood [be] upon your own heads; I [am] clean: from henceforth I will go unto the Gentiles:

6: Но как они противились и злословили, то он, отрясши одежды свои, сказал к ним: кровь ваша на главах ваших; я чист; отныне иду к язычникам.
18:6  ἀντιτασσομένων δὲ αὐτῶν καὶ βλασφημούντων ἐκτιναξάμενος τὰ ἱμάτια εἶπεν πρὸς αὐτούς, τὸ αἷμα ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν· καθαρὸς ἐγώ· ἀπὸ τοῦ νῦν εἰς τὰ ἔθνη πορεύσομαι.
18:6. contradicentibus autem eis et blasphemantibus excutiens vestimenta dixit ad eos sanguis vester super caput vestrum mundus ego ex hoc ad gentes vadam
But they gainsaying and blaspheming, he shook his garments and said to them: Your blood be upon your own heads: I am clean. From henceforth I will go unto the Gentiles.
18:6. But since they were contradicting him and blaspheming, he shook out his garments and said to them: “Your blood is on your own heads. I am clean. From now on, I will go to the Gentiles.”
18:6. And when they opposed themselves, and blasphemed, he shook [his] raiment, and said unto them, Your blood [be] upon your own heads; I [am] clean: from henceforth I will go unto the Gentiles.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: "Отрясши одежды свои..." - то же, что отрясти прах от ног своих (XIII:51) - выражение решительного разрыва и отделения от неверующих.

"Кровь ваша на главах ваших..." (Мф XXIII:35; XXIV:25) - т. е. ваша вина, ваша и расплата за нее - кровавыми наказаниями Божиими, возвещенными в Евангелии, и вечною гибелью.

"Я чист..." - поскольку исполнил все от меня зависящее, чтобы вы познали истину и, познав, отвратили от себя не только временную, но и вечную гибель, уготованную непокорным (Рим I:32; VI:16, 21, 23; VII:5-10, 13: и др. ).

"Отныне иду к язычникам..." - ср. XIII:46.
Adam Clarke: Commentary on the Bible - 1831
18:6: When they opposed - Αντιτασσομενων, Systematically opposing, putting themselves in warlike order against him: so the word implies.
And blasphemed - This is precisely the way in which they still act. They have no arguments against Jesus being the Messiah; but, having made a covenant with unbelief, as soon as they are pressed on this point, they rail and blaspheme. - See the Tela ignea Satanae, by Wagenseil.
He shook his raiment - This was an action similar to that of shaking the dust of the feet; see on Mat 10:14 (note). See a parallel act, and its signification, in Neh 5:13 : Also I Shook My Lap, and said, So shall God Shake every man From His House and From his Labor; even thus shall he be Shaken Out and Emptied. St. Paul's act on this occasion seems to have been the same with this of Nehemiah, and with the same signification; and it is likely that he was led by a Divine impulse to do it - thus signifying the shaking and emptying out of this disobedient people, which took place about sixteen years afterwards.
Your blood be upon your own heads - That is, ye alone are the cause of the destruction that is coming upon yourselves and upon your country.
I am clean - Καθαρος εγω, I am pure or innocent of your death and ruin. I have proposed to you the Gospel of Jesus Christ - the only means by which ye can be saved, and ye have utterly rejected it. I shall labor no more with you; and, from henceforth, shall confine my labors to the Gentiles. St. Paul must refer to the Jews and Gentiles of Corinth particularly; for he preached to the Jews occasionally in other places; see Act 19:8, Act 19:9; and several were brought to the knowledge of the truth. But it seems as if the Jews from this time systematically opposed the Gospel of Christ; and yet, general tenders of this salvation were made to them wherever the apostles came; and when they rejected them, the word was sent to the Gentiles; see Act 19:8, Act 19:9.
Pure from blood, or pure from guilt, is commonly expressed by καθαρος; thus Heliodorus, lib. i. p. 49: Εις δευρο διετελεσα καθαραν εμαυτην απο σης ὁμιλιας φυλαττουσα, Until now I have lived, preserving myself pure: and Alciphron, lib. i. epist. 7, ad. fin.: Ουδε μιαναι λυθρῳ τας χειρας, ἁς ἡ θαλαττα εκ παιδος εις δευρο καθαρας αδικηματων εφυλαξε, Nor to stain with pollution the hands which a seafaring life has kept from a child until now pure from iniquity.
Albert Barnes: Notes on the Bible - 1834
18:6: And when they opposed themselves - To him and his message.
And blasphemed - See the notes on Act 13:45.
He shook his raiment - As an expressive act of shaking off the guilt of their condemnation. Compare Act 13:45. He shook his raiment to show that he was resolved henceforward to have nothing to do with them; perhaps, also, to express the fact that God would soon slake them off, or reject them (Doddridge).
Your blood ... - The guilt of your destruction is your own. You only are the cause of the destruction that is coming upon you. See the notes on Mat 27:25.
I am clean - I am not to blame for your destruction. I have done my duty. The gospel had been fairly offered and deliberately rejected; and Paul was not to blame for their ruin, which he saw was coming upon them.
I will go ... - See Act 13:46.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:6: they: Act 13:45, Act 19:9, Act 26:11; Luk 22:65; Th1 2:14-16; Ti2 2:25; Jam 2:6, Jam 2:7; Pe1 4:4, Pe1 4:14
he shook: Act 13:51; Neh 5:13; Mat 10:14; Luk 9:5, Luk 10:10, Luk 10:11
Your: Act 20:26, Act 20:27; Lev 20:9, Lev 20:11, Lev 20:12; Sa2 1:16; Eze 3:18, Eze 3:19, Eze 18:13, Eze 33:4, Eze 33:8, Eze 33:9; Ti1 5:22
from: Act 13:46, Act 13:47, Act 19:9, Act 19:10, Act 26:20, Act 28:28; Mat 8:11, Mat 21:43, Mat 22:10; Rom 3:29; Rom 9:25, Rom 9:26, Rom 9:30-33, Rom 10:12, Rom 10:13, Rom 11:11-15
Geneva 1599
18:6 (3) And when they opposed themselves, and blasphemed, he shook [his] raiment, and said unto them, Your (d) blood [be] upon your own heads; I [am] clean: from henceforth I will go unto the Gentiles.
(3) Although we have tried all possible means, and yet in vain, we must not stop our work, but forsake the rebellious, and go to those that are more obedient.
(d) This is a type of speech taken from the Hebrews, by which he means that the Jews are the cause of their own destruction, and as for him, that he is without fault in forsaking them and going to other nations.
John Gill
18:6 And when they opposed themselves,.... To the truth, and contradicted themselves in many instances, and their own prophecies; or those books which they themselves allowed to be the oracles of God, and blasphemed both Christ, and the apostle, and the doctrine which he taught; and railed at him, and spoke evil of him, and used him in a very contumelious and reproachful manner, as they were used from contradicting to go to blaspheming; see Acts 13:45
he shook his raiment; his outer garment, and the dust off from it, as a testimony against them; see Mt 10:14
and said unto them, your blood be upon your heads; meaning, that they were the authors of their own ruin and destruction; that they could not impute it to any other, when it came upon them; and that they were left inexcusable, and must bear their own iniquities, and the punishment of them: this clause is wanting in the Syriac version.
I am clean; meaning from their blood; see Acts 20:26. The apostle seems to allude to Ezek 33:4 signifying, that he had discharged his duty as a preacher, and so had delivered his own soul from their blood being required at his hands; and that it rested entirely on themselves, and they were answerable for all their impenitence, unbelief, and blasphemy:
from henceforth I will go unto the Gentiles; in that city, and preach the Gospel to them, and no more enter into their synagogue, as it is very likely he afterwards never did; for though Crispus, the chief ruler of the synagogue, was afterwards converted, yet his conversion seems to have been not in the synagogue, but in the house of Justus, which was hard by it. Compare with this Acts 13:46.
John Wesley
18:6 He shook his raiment - To signify he would from that time refrain from them: and to intimate, that God would soon shake them off as unworthy to be numbered among his people. I am pure - None can say this but he that has borne a full testimony against sin. From henceforth I will go to the Gentiles - But not to them altogether. He did not break off all intercourse with the Jews even at Corinth. Only he preached no more in their synagogue.
Robert Jamieson, A. R. Fausset and David Brown
18:6 Your blood be upon your own heads, &c.--See Ezek 33:4, Ezek 33:9.
from henceforth I will go unto the Gentiles--Compare Acts 13:46.
18:718:7: Եւ գնացեալ անտի եմո՛ւտ ՚ի տուն ուրումն, որոյ անուն էր Տիտոս Յուստոս՝ պաշտօնեա՛յ Աստուծոյ. որոյ ապարանքն էին մե՛րձ ՚ի ժողովետղն[2584]։ [2584] Ոմանք. ՚Ի տուն որումն. որում անուն... Յոստոս պաշտ՛՛։
7. Եւ այնտեղից գնալով՝ մտաւ մէկի տունը, որի անունը Տիտոս Յուստոս էր, մի աստուածապաշտ մարդ, որի տունը ժողովարանին կից էր:
7 Անկէ երթալով՝ մտաւ մէկուն տունը, որուն անունը Յուստոս* էր, աստուածավախ մարդ մը, որուն տունը, ժողովարանին կից էր։
Եւ գնացեալ անտի` եմուտ ի տուն ուրումն, որոյ անուն էր [73]Տիտոս Յուստոս, պաշտօնեայ Աստուծոյ. որոյ ապարանքն էին մերձ ի ժողովտեղն:

18:7: Եւ գնացեալ անտի եմո՛ւտ ՚ի տուն ուրումն, որոյ անուն էր Տիտոս Յուստոս՝ պաշտօնեա՛յ Աստուծոյ. որոյ ապարանքն էին մե՛րձ ՚ի ժողովետղն[2584]։
[2584] Ոմանք. ՚Ի տուն որումն. որում անուն... Յոստոս պաշտ՛՛։
7. Եւ այնտեղից գնալով՝ մտաւ մէկի տունը, որի անունը Տիտոս Յուստոս էր, մի աստուածապաշտ մարդ, որի տունը ժողովարանին կից էր:
7 Անկէ երթալով՝ մտաւ մէկուն տունը, որուն անունը Յուստոս* էր, աստուածավախ մարդ մը, որուն տունը, ժողովարանին կից էր։
zohrab-1805▾ eastern-1994▾ western am▾
18:77: И пошел оттуда, и пришел к некоторому чтущему Бога, именем Иусту, которого дом был подле синагоги.
18:7  καὶ μεταβὰς ἐκεῖθεν εἰσῆλθεν εἰς οἰκίαν τινὸς ὀνόματι τιτίου ἰούστου σεβομένου τὸν θεόν, οὖ ἡ οἰκία ἦν συνομοροῦσα τῇ συναγωγῇ.
18:7. καὶ (And) μεταβὰς (having-had-stepped-with) ἐκεῖθεν (thither-from) ἦλθεν (it-had-came) εἰς (into) οἰκίαν (to-a-housing-unto) τινὸς (of-a-one) ὀνόματι (unto-a-name) Τιτίου (of-a-Titios) Ἰούστου (of-an-Ioustos) σεβομένου ( of-revering ) τὸν (to-the-one) θεόν, (to-a-Deity,"οὗ (of-which) ἡ (the-one) οἰκία (a-housing-unto) ἦν (it-was) συνομοροῦσα (bounding-along-together-unto) τῇ (unto-the-one) συναγωγῇ. (unto-a-leading-together)
18:7. et migrans inde intravit in domum cuiusdam nomine Titi Iusti colentis Deum cuius domus erat coniuncta synagogaeAnd departing thence, he entered into the house of a certain man, named Titus Justus, one that worshipped God, whose house was adjoining to the synagogue.
7. And he departed thence, and went into the house of a certain man named Titus Justus, one that worshipped God, whose house joined hard to the synagogue.
18:7. And moving from that place, he entered into the house of a certain man, named Titus the Just, a worshiper of God, whose house was adjoined to the synagogue.
18:7. And he departed thence, and entered into a certain [man’s] house, named Justus, [one] that worshipped God, whose house joined hard to the synagogue.
And he departed thence, and entered into a certain [man's] house, named Justus, [one] that worshipped God, whose house joined hard to the synagogue:

7: И пошел оттуда, и пришел к некоторому чтущему Бога, именем Иусту, которого дом был подле синагоги.
18:7  καὶ μεταβὰς ἐκεῖθεν εἰσῆλθεν εἰς οἰκίαν τινὸς ὀνόματι τιτίου ἰούστου σεβομένου τὸν θεόν, οὖ ἡ οἰκία ἦν συνομοροῦσα τῇ συναγωγῇ.
18:7. et migrans inde intravit in domum cuiusdam nomine Titi Iusti colentis Deum cuius domus erat coniuncta synagogae
And departing thence, he entered into the house of a certain man, named Titus Justus, one that worshipped God, whose house was adjoining to the synagogue.
18:7. And moving from that place, he entered into the house of a certain man, named Titus the Just, a worshiper of God, whose house was adjoined to the synagogue.
18:7. And he departed thence, and entered into a certain [man’s] house, named Justus, [one] that worshipped God, whose house joined hard to the synagogue.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Переход апостола к проповеди язычникам и поселение в доме подле синагоги, являя его возбужденное состояние и решительность характера, сообразовалось сего правилом возбуждать ревность сродников своих по плоти (Рим XI:14). "Поселился в соседнем доме, чтобы это самое соседство возбудило в них ревность, если бы они захотели" (Злат. ). И действительно, столь решительная и величавая мера не замедлила произвести свое спасительное для многих действие. Пример подал сам начальник синагоги (ср. XIII:15), Крисп, один из немногих крещеных самим апостолом (1Кор.I:14). Этот Крисп был впоследствии епископом на острове Егине, у берегов Греции, в Саронском заливе (Чет. -Мин., Янв. 4).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul Visits Corinth.
7 And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue. 8 And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized. 9 Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: 10 For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city. 11 And he continued there a year and six months, teaching the word of God among them.

Here we are told,

I. That Paul changed his quarters. Christ directed his disciples, when he sent them forth, not to go from house to house (Luke x. 7), but there might be occasion to do it, as Paul did here. He departed out of the synagogue, being driven out by the perverseness of the unbelieving Jews, and he entered into a certain man's house, named Justus, v. 7. It should seem, he went to this man's house, not to lodge, for he continued with Aquila and Priscilla, but to preach. When the Jews would not let him go on peaceably with his work in their meeting, this honest man opened his doors to him, and told him he should be welcome to preach there; and Paul accepted the proposal. It was not the first time that God's ark had taken up its lodging in a private house. When Paul could not have liberty to preach in the synagogue, he preached in a house, without any disparagement to his doctrine. But observe the account of this man and his house. 1. The man was next door to a Jew; he was one that worshipped God; he was not an idolater, though he was a Gentile, but was a worshipper of the God of Israel, and him only, as Cornelius. That Paul might give the less offence to the Jews, though he had abandoned them, he set up his meeting in this man's house. Even when he was under a necessity of breaking off from them to turn to the Gentiles, yet he would study to oblige them. 2. The house was next door to the synagogue, it joined close to it, which some perhaps might interpret as done with design to draw people from the synagogue to the meeting; but I rather think it was done in charity, to show that he would come as near to them as he could, and was ready to return to them if they were but willing to receive his message, and would not contradict and blaspheme as they had done.

II. That Paul presently saw the good fruit of his labours, both among Jews and Gentiles. 1. Crispus a Jew, an eminent one, the chief ruler of the synagogue, believed on the Lord Jesus, with all his house, v. 8. It was for the honour of the gospel that there were some rulers, and persons of the first rank both in church and state, that embraced it. This would leave the Jews inexcusable, that the ruler of their synagogue, who may be supposed to have excelled the rest in knowledge of the scriptures and zeal for their religion, believed the gospel, and yet they opposed and blasphemed it. Not only he, but his house, believed, and, probably, were baptized with him by Paul, 1 Cor. i. 14. 2. Many of the Corinthians, who were Gentiles (and some of them persons of bad character, as appears, 1 Cor. vi. 11, such were some of you), hearing, believed, and were baptized. First, they heard, for faith comes by hearing. Some perhaps came to hear Paul under some convictions of conscience that the way they were in was not right; but it is probable that the most came only for curiosity, because it was a new doctrine that was preached; but, hearing, they believed, by the power of God working upon them; and, believing, they were baptized, and so fixed for Christ, took upon them the profession of Christianity, and became entitled to the privileges of Christians.

III. That Paul was encouraged by a vision to go on with his work at Corinth (v. 9): The Lord Jesus spoke to Paul in the night by a vision; when he was musing on his work, communing with his own heart upon his bed, and considering whether he should continue here or no, what method he should take here, and what probability there was of doing good, then Christ appeared very seasonably to him, and in the multitude of his thoughts within him delighted his soul with divine consolations. 1. He renewed his commission and charge to preach the gospel: "Be not afraid of the Jews; though they are very outrageous, and perhaps the more enraged by the conversion of the chief ruler of their synagogue. Be not afraid of the magistrates of the city, for they have no power against thee but what is given them from above. It is the cause of heaven thou art pleading, do it boldly. Be not afraid of their words, nor dismayed at their looks; but speak, and hold not thy peace; let slip no opportunity of speaking to them; cry aloud, spare not. Do not hold thy peace from speaking for fear of them, nor hold thy peace in speaking" (if I may so say); "do not speak shyly and with caution, but plainly and fully and with courage. Speak out; use all the liberty of spirit that becomes an ambassador for Christ." 2. He assured him of his presence with him, which was sufficient to animate him, and put life and spirit into him: "Be not afraid, for I am with thee, to protect thee, and bear thee out, and to deliver thee from all thy fears; speak, and hold not thy peace, for I am with thee, to own what thou sayest, to work with thee, and to confirm the word by signs following." The same promise that ratified the general commission (Matt. xxviii. 19, 20), Lo I am with you always, is here repeated. Those that have Christ with them need not to fear, and ought not to shrink. 3. He gave him a warrant of protection to save him harmless: "No man shall set on thee to hurt thee; thou shalt be delivered out of the hands of wicked and unreasonable men and shalt not be driven hence, as thou wast from other places, by persecution." He does not promise that no man should set on him (for the next news we hear is that he is set upon, and brought to the judgment-seat, v. 12), but, "No man shall set on thee to hurt thee; the remainder of their wrath shall be restrained; thou shalt not be beaten and imprisoned here, as thou wast at Philippi." Paul met with coarser treatment at first than he did afterwards, and was now comforted according to the time wherein he had been afflicted. Trials shall not last always, Ps. lxvi. 10-12. Or we may take it more generally: "No man shall set on thee, tou kakosai se--to do evil to thee; whatever trouble they may give thee, there is no real evil in it. They may kill thee, but they cannot hurt thee; for I am with thee," Ps. xxiii. 4; Isa. xli. 10. 4. He gave him a prospect of success: "For I have much people in this city. Therefore no man shall prevail to obstruct thy work, therefore I will be with thee to own thy work, and therefore do thou go on vigorously and cheerfully in it; for there are many in this city that are to be effectually called by thy ministry, in whom thou shalt see of the travail of thy soul." Laos esti moi polys--There is to me a great people here. The Lord knows those that are his, yea, and those that shall be his; for it is by his work upon them that they become his, and known unto him are all his works. "I have them, though they yet know me not, though yet they are let captive by Satan at his will; for the Father has given them to me, to be a seed to serve me; I have them written in the book of life; I have their names down, and of all that were given me I will lose none; I have them, for I am sure to have them;" whom he did predestinate, those he called. In this city, though it be a very profane wicked city, full of impurity, and the more so for a temple of Venus there, to which there was a great resort, yet in this heap, that seems to be all chaff, there is wheat; in this ore, that seems to be all dross, there is gold. Let us not despair concerning any place, when even in Corinth Christ had much people.

IV. That upon this encouragement he made a long stay there (v. 11): He continued at Corinth a year and six months, not to take his ease, but to follow his work, teaching the word of God among them; and, it being a city flocked to from all parts, he had opportunity there of preaching the gospel to strangers, and sending notice of it thence to other countries. He staid so long, 1. For the bringing in of those that were without. Christ had many people there, and by the power of his grace he could have had them all converted in one month or week, as at the first preaching of the gospel, when thousands were enclosed at one cast of the net; but God works variously. The people Christ has at Corinth must be called in by degrees, some by one sermon, others by another; we see not yet all things put under Christ. Let Christ's ministers go on in their duty, though their work be not done all at once; nay, though it be done but a little at a time. 2. For the building up of those that were within. Those that are converted have still need to be taught the word of God, and particular need at Corinth to be taught it by Paul himself; for no sooner was the good seed sown in that field than the enemy came and sowed tares, the false apostles, those deceitful workers, of whom Paul in his epistles to the Corinthians complains so much. When the hands of Jewish persecutors were tied, who were professed enemies to the gospel, Paul had a more vexatious trouble created him, and the church more mischievous damage done it, by the tongue of judaizing preachers, who, under colour of the Christian name, undermined the very foundations of Christianity. Soon after Paul came to Corinth, it is supposed, he wrote the first epistle to the Thessalonians, which in order of time was the first of all the epistles he wrote by divine inspiration; and the second epistle to the same church was written not long after. Ministers may be serving Christ, and promoting the great ends of their ministry, by writing good letters, as well as by preaching good sermons.
Adam Clarke: Commentary on the Bible - 1831
18:7: And he departed thence - From his former lodging, or that quarter of the city where he had dwelt before with Aquila and Priscilla; and went to lodge with Justus, apparently a proselyte of the gate. This person is called Titus, and Titus Justus, in several MSS. and versions.
Albert Barnes: Notes on the Bible - 1834
18:7: A certain man's house - Probably he had become a convert to the Christian faith.
Joined hard - Was near to the synagogue.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:7: Justus: Col 4:11
worshipped: Act 10:2, Act 10:22, Act 13:42, Act 16:14, Act 17:4
John Gill
18:7 And he departed thence,..... Not from Corinth, but from the synagogue:
and entered into a certain man's house named Justus; he did not return to Aquila and Priscilla, because they were Jews, lest he should be thought not to abide by his words, that he would henceforth go to the Gentiles; wherefore as he came out of the synagogue, he turned into a house adjoining to it, which belonged to one Justus: in one copy of Beza's, and in some others, and in the Vulgate Latin version, he is called "Titus Justus"; and in the Arabic version, "Titus the son of Justus"; the Syriac version only reads "Titus": whether this is not the same Titus, who afterwards was a companion of the apostle, and to whom he wrote an epistle, may be inquired.
One that worshipped God; a Gentile, but a religious man, such an one as Cornelius: he might be a proselyte either of the gate, or of righteousness; though if he was the same with Titus, he could not be the latter, because he was not circumcised, Gal 2:3 whose house joined hard to the synagogue; had this man been a Jew, his house might very well have been taken for the house which was , "near to the synagogue", in which travellers were entertained, and ate, and drank, and lodged (i); and that he was the person appointed to take care of them, and so a very suitable house for Paul, a stranger, to take up his lodging in. The Ethiopic version adds, very wrongly, taking it from the beginning of the next verse, "because he was the ruler of the synagogue"; as if Justus was the ruler of the synagogue; and this the reason why his house was so near; whereas not he, but Crispus, was the ruler, as follows.
(i) Vid. Maggid Misna in Maimon. Hilchot Sabbat, c. 29. sect. 3. & Gloss. in T. Bab. Pesachim, fol. 10. 1. & in Bava Bathra, fol. 3. 2.
John Wesley
18:7 He went into the house of one named Justus - A Gentile, and preached there, though probably he still lodged with Aquila.
Robert Jamieson, A. R. Fausset and David Brown
18:7 he departed thence, and entered into a certain man's house, named Justus--not changing his lodging, as if Aquila and Priscilla up to this time were with the opponents of the apostle [ALFORD], but merely ceasing any more to testify in the synagogue, and henceforth carrying on his labors in this house of Justus, which "joining hard to the synagogue," would be easily accessible to such of its worshippers as were still open to light. Justus, too, being probably a proselyte, would more easily draw a mixed audience than the synagogue. From this time forth conversions rapidly increased.
18:818:8: Կրիսպոս ժողովրդապետ հաւատա՛ց ՚ի Տէր ամենայն տա՛մբ իւրով. եւ բազմաց ՚ի Կորնթացւոցն լուեալ՝ հաւատացին եւ մկրտեցա՛ն[2585]։ [2585] Ոմանք. Եւ բազմաց Կորնթացւոց լուեալ՝ հաւատային եւ մկրտէին։ Ոսկան. Հաւատային ՚ի Տէր, եւ։
8. Կրիսպոս ժողովրդապետը հաւատաց Տիրոջը իր ամբողջ տնով: Նաեւ կորնթացիներից շատերը նրան լսելով՝ հաւատացին եւ մկրտուեցին:
8 Ժողովրդապետը՝ Կրիսպոս՝ իր բոլոր տունովը հաւատաց Տէրոջը։ Կորնթացիներէն շատեր ալ լսելով հաւատացին ու մկրտուեցան։
Կրիսպոս ժողովրդապետ հաւատաց ի Տէր ամենայն տամբ իւրով. եւ բազմաց ի Կորնթացւոցն լուեալ` հաւատացին եւ մկրտեցան:

18:8: Կրիսպոս ժողովրդապետ հաւատա՛ց ՚ի Տէր ամենայն տա՛մբ իւրով. եւ բազմաց ՚ի Կորնթացւոցն լուեալ՝ հաւատացին եւ մկրտեցա՛ն[2585]։
[2585] Ոմանք. Եւ բազմաց Կորնթացւոց լուեալ՝ հաւատային եւ մկրտէին։ Ոսկան. Հաւատային ՚ի Տէր, եւ։
8. Կրիսպոս ժողովրդապետը հաւատաց Տիրոջը իր ամբողջ տնով: Նաեւ կորնթացիներից շատերը նրան լսելով՝ հաւատացին եւ մկրտուեցին:
8 Ժողովրդապետը՝ Կրիսպոս՝ իր բոլոր տունովը հաւատաց Տէրոջը։ Կորնթացիներէն շատեր ալ լսելով հաւատացին ու մկրտուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
18:88: Крисп же, начальник синагоги, уверовал в Господа со всем домом своим, и многие из Коринфян, слушая, уверовали и крестились.
18:8  κρίσπος δὲ ὁ ἀρχισυνάγωγος ἐπίστευσεν τῶ κυρίῳ σὺν ὅλῳ τῶ οἴκῳ αὐτοῦ, καὶ πολλοὶ τῶν κορινθίων ἀκούοντες ἐπίστευον καὶ ἐβαπτίζοντο.
18:8. Κρίσπος (A-Krispos) δὲ (moreover) ὁ (the-one) ἀρχισυνάγωγος (a-leading-together-firster) ἐπίστευσεν (it-trusted-of) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) σὺν (together) ὅλῳ (unto-whole) τῷ (unto-the-one) οἴκῳ (unto-a-house) αὐτοῦ, (of-it,"καὶ (and) πολλοὶ ( much ) τῶν (of-the-ones) Κορινθίων ( of-Korinthos-belonged ) ἀκούοντες ( hearing ) ἐπίστευον (they-were-trusting-of) καὶ (and) ἐβαπτίζοντο. (they-were-being-immersed-to)
18:8. Crispus autem archisynagogus credidit Domino cum omni domo sua et multi Corinthiorum audientes credebant et baptizabanturAnd Crispus, the ruler of the synagogue, believed in the Lord, with all his house. And many of the Corinthians hearing, believed and were baptized.
8. And Crispus, the ruler of the synagogue, believed in the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
18:8. Now Crispus, a leader of the synagogue, believed in the Lord, with his entire house. And many of the Corinthians, upon hearing, believed and were baptized.
18:8. And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized:

8: Крисп же, начальник синагоги, уверовал в Господа со всем домом своим, и многие из Коринфян, слушая, уверовали и крестились.
18:8  κρίσπος δὲ ὁ ἀρχισυνάγωγος ἐπίστευσεν τῶ κυρίῳ σὺν ὅλῳ τῶ οἴκῳ αὐτοῦ, καὶ πολλοὶ τῶν κορινθίων ἀκούοντες ἐπίστευον καὶ ἐβαπτίζοντο.
18:8. Crispus autem archisynagogus credidit Domino cum omni domo sua et multi Corinthiorum audientes credebant et baptizabantur
And Crispus, the ruler of the synagogue, believed in the Lord, with all his house. And many of the Corinthians hearing, believed and were baptized.
18:8. Now Crispus, a leader of the synagogue, believed in the Lord, with his entire house. And many of the Corinthians, upon hearing, believed and were baptized.
18:8. And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
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
18:8: Crispus the chief ruler of the synagogue - This person held an office of considerable consequence; and therefore his conversion to Christianity must have been very galling to the Jews. It belonged to the chief or ruler of the synagogue to preside in all the assemblies, interpret the law, decide concerning things lawful and unlawful, punish the refractory, excommunicate the rebellious, solemnize marriages, and issue divorces. It is likely that, on the conversion of Crispus, Sosthenes was chosen to succeed him.
Many of the Corinthians - Those to whom the sacred historian refers were probably Gentiles, and were the fruits of the apostle's labors after he had ceased to preach among the Jews.
Albert Barnes: Notes on the Bible - 1834
18:8: And Crispus - He is mentioned in Co1 1:14 as having been one of the few whom Paul baptized with his own hands. The conversion of such a man must have tended greatly to exasperate the other Jews, and to further the progress of the Christian faith among the Corinthians.
With all his house - With all his family, Act 10:2.
And many of the Corinthians - Many even in this voluptuous and wicked city. Perhaps the power of the gospel was never more signal than in converting sinners in Corinth, and rearing a Christian church in a place so dissolute and abandoned. If it was adapted to such a place as Corinth; if a church, under the power of Christian truth, could be organized there, it is adapted to any city, and there is none so corrupt that the gospel cannot change and purify it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:8: Crispus: Co1 1:14
the chief: Act 18:17, Act 13:15; Mar 5:35
believed: Act 10:2, Act 16:14, Act 16:15, Act 16:34; Gen 17:27, Gen 18:19; Jos 24:15
hearing: Act 2:37-41, Act 8:12, Act 8:35-38; Mat 28:19; Mar 16:15, Mar 16:16; Rom 10:14-17; Co1 1:13-17
John Gill
18:8 And Crispus, the chief ruler of the synagogue,.... This was a Jewish name; frequent mention is made of R. Crispa in the Jewish writings (k) this person, either through hearing Paul before he departed from the synagogue, or when in Justus's house, which was hard by the synagogue, believed on the Lord with all his house: he believed the doctrine the apostle preached, concerning Jesus, and that he was the Messiah; and he believed in him for life and salvation, and made a profession of his faith in him, and so did all his family, upon which he was baptized by the apostle; see 1Cor 1:14
and many of the Corinthians hearing not "his faith", as the Arabic version adds; as if hearing of the faith of Crispus induced them to believe also; for the ruler of the Jewish synagogue had no such influence on the Gentile Corinthians, as these were: but these hearing the Gospel preached by the apostle, very likely in the house of Justus, to which they came,
believed; faith came by hearing; they believed the Gospel, and they believed in Christ, the sum and substance of it; and not with a bare historical faith, but with a spiritual and saving one, or such as is unto salvation, with their heart, and with their mouth made confession of it:
and were baptized; not by the apostle, for he baptized at Corinth none but Crispus and Gaius, and the household of Stephanas, but by some of his companions, as Silas, or Timothy, or both: this is a plain instance of believers' baptism; first they heard the word of God; then they believed, this word coming with power to them; and upon their believing, they are baptized. These laid the foundation of a famous church in this place, which continued for many ages after; Silas, who is reckoned among the seventy disciples, is said to be the first bishop or pastor of it; See Gill on Lk 10:1; in the "second" century Primus was bishop of this church, with whom Egesippus as he went to Rome stayed some days, and was much refreshed with the orthodox faith of him, and the Corinthians; in the same century Dionysius presided over this church, who was not only very useful to the church under his care, but to many others (l); in the same age, under Severus lived Bacchylus bishop of Corinth, who wrote a book concerning Easter in the name of all the bishops in Achaia (m); in the third century Tertullian (n) makes mention of a church at Corinth; in the fourth century Epictetus was bishop of the said church, and was contemporary and familiar with Athanasius, to whom a letter is extant in the works of Athanasius (o); in the "fifth" century there was a church at Corinth, and a bishop of it was in the synod at Chalcedon, and it was then a metropolitan church; in this age Peregrinus bishop of Corinth was in the first synod at Ephesus, held against Nestorius, and Erisistratus, a bishop also of the same church, was in another synod at the same place, and Peter bishop of Corinth was in the Chalcedon council; in the "sixth" century mention is made of a bishop of the Corinthians, in the fifth synod at Constantinople, and in the same century Gregory instructed John bishop of the Corinthians rightly to govern the Lord's flock, and exhorted all the Corinthian bishops to concord. In this age Adrianus also was bishop of Corinth, he flourished under Mauritius the emperor; as likewise did Anastasius archbishop of the Corinthians; and he being removed from his office, John succeeded him in it; in the "seventh" century there was a Corinthian bishop in the sixth council at Constantinople (p); thus far this ancient church is to be traced in history.
(k) T. Hieros. Yebamot, fol. 2. 3. & 12. 2. & 18. 1. & passim. (l) Euseb. Eccl. Hist. l. 5. c. 22. & 23. (m) Hicronymi Catalog. Script. Ecclcs. sect. 54. fol. 96. D. (n) De Praescript. Heret. c. 36. (o) Tom. 1. p. 453. Ed. Commelin. (p) Magdeburg. Hist. Eccles. cent. 5. c. 2. p. 6. & c. 7. p. 418. & c. 10. p. 665. cent. 6. c. 2. p. 6. & c. 10. p. 349. cent. 7. c. 2. p. 5.
John Wesley
18:8 And many hearing - The conversation of Crispus, and the preaching of Paul.
Robert Jamieson, A. R. Fausset and David Brown
18:8 Crispus, the chief ruler of the synagogue, believed on the Lord with all his house--an event felt to be so important that the apostle deviated from his usual practice (1Cor 1:14-16) and baptized him, as well as Caius (Gaius) and the household of Stephanas, with his own hand [HOWSON].
many of the Corinthians . . . believed and were baptized--The beginning of the church gathered there.
18:918:9: Եւ ասէ Տէր ՚ի գիշերի տեսլեամբ ցՊաւղոս. Մի՛ երկնչիր, այլ խօսեաց՝ եւ մի՛ լռեր[2586]. [2586] Ոմանք. ՚Ի գիշերին տեսլեամբ։
9. Եւ Տէրը գիշերը մի տեսիլքի մէջ Պօղոսին ասաց. «Մի՛ վախեցիր, այլ խօսի՛ր եւ մի՛ լռիր,
9 Գիշերը տեսիլքի մէջ Տէրը ըսաւ Պօղոսին. «Մի՛ վախնար, հապա խօսէ՛ եւ լուռ մի՛ կենար,
Եւ ասէ Տէր ի գիշերի տեսլեամբ ցՊաւղոս. Մի՛ երկնչիր, այլ խօսեաց եւ մի՛ լռեր:

18:9: Եւ ասէ Տէր ՚ի գիշերի տեսլեամբ ցՊաւղոս. Մի՛ երկնչիր, այլ խօսեաց՝ եւ մի՛ լռեր[2586].
[2586] Ոմանք. ՚Ի գիշերին տեսլեամբ։
9. Եւ Տէրը գիշերը մի տեսիլքի մէջ Պօղոսին ասաց. «Մի՛ վախեցիր, այլ խօսի՛ր եւ մի՛ լռիր,
9 Գիշերը տեսիլքի մէջ Տէրը ըսաւ Պօղոսին. «Մի՛ վախնար, հապա խօսէ՛ եւ լուռ մի՛ կենար,
zohrab-1805▾ eastern-1994▾ western am▾
18:99: Господь же в видении ночью сказал Павлу: не бойся, но говори и не умолкай,
18:9  εἶπεν δὲ ὁ κύριος ἐν νυκτὶ δι᾽ ὁράματος τῶ παύλῳ, μὴ φοβοῦ, ἀλλὰ λάλει καὶ μὴ σιωπήσῃς,
18:9. Εἶπεν (It-had-said) δὲ (moreover,"ὁ (the-one) κύριος (Authority-belonged,"ἐν (in) νυκτὶ (unto-a-night) δι' (through) ὁράματος (of-a-discerning-to) τῷ (unto-the-one) Παύλῳ (unto-a-Paulos," Μὴ ( Lest ) φοβοῦ , ( thou-should-fearee-unto ,"ἀλλὰ (other) λάλει (thou-should-speak-unto) καὶ (and) μὴ (lest) σιωπήσῃς, (thou-might-have-muted-unto,"
18:9. dixit autem Dominus nocte per visionem Paulo noli timere sed loquere et ne taceasAnd the Lord said to Paul in the night, by a vision: Do not fear, but speak. And hold not thy peace,
9. And the Lord said unto Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:
18:9. Then the Lord said to Paul, through a vision in the night: “Do not be afraid. Instead, speak out and do not be silent.
18:9. Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:
Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:

9: Господь же в видении ночью сказал Павлу: не бойся, но говори и не умолкай,
18:9  εἶπεν δὲ ὁ κύριος ἐν νυκτὶ δι᾽ ὁράματος τῶ παύλῳ, μὴ φοβοῦ, ἀλλὰ λάλει καὶ μὴ σιωπήσῃς,
18:9. dixit autem Dominus nocte per visionem Paulo noli timere sed loquere et ne taceas
And the Lord said to Paul in the night, by a vision: Do not fear, but speak. And hold not thy peace,
18:9. Then the Lord said to Paul, through a vision in the night: “Do not be afraid. Instead, speak out and do not be silent.
18:9. Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:
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
9: "В видении..." - не во сне, хотя и ночью, а именно в видении, в бодрственном состоянии (ср. XVI:9). Возможно, что под влиянием тягостного чувства и опасений открытого возмущения иудеев апостол думал оставить Афины или ослабить проповедь, подобно Иеремии (XX:7: и д. ). Посему Господь и воодушевляет его, заповедуя не бояться и не умолкать и обещая Свою помощь и заступление.
Adam Clarke: Commentary on the Bible - 1831
18:9: Then spake the Lord to Paul in the night by a vision - It is likely that Paul was at this time much discouraged by the violent opposition of the Jews, and probably was in danger of his life; see Act 18:10; and might have been entertaining serious thoughts of ceasing to preach, or leaving Corinth. To prevent this, and comfort him, God was pleased to give him this vision.
Be not afraid - That this comfort and assurance were necessary himself shows us in his first epistle to these Corinthians, Act 2:3 : I was with you in weakness, and in fear, and in much trembling.
Albert Barnes: Notes on the Bible - 1834
18:9: By a vision - Compare the notes on Act 9:10; Act 16:9.
Be not afraid - Perhaps Paul might have been intimidated by the learning, refinement, and splendor of Corinth; perhaps embarrassed in view of his duty of addressing the rich, the polite, and the great. To this he may allude in Co1 2:3; "And I was with you in weakness, and in fear, and in much trembling." In such circumstances it pleased God to meet him, and disarm his fears. This he did by assuring him of success. The fact that God had much people in that city Act 18:10 was employed to remove his apprehensions. The prospect of success in the ministry, and the certainty of the presence of God, will take away the fear of the rich, the learned, and the great.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:9: spake: Act 16:9, Act 22:18, Act 23:11, Act 27:23-25; Co2 12:1-3
Be: Isa 58:1; Jer 1:17; Eze 2:6-8, Eze 3:9-11; Jon 3:2; Mic 3:8; Eph 6:19, Eph 6:20; Th1 2:2
Geneva 1599
18:9 (4) Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:
(4) God does confirm and maintain the steadfastness of his servants.
John Gill
18:9 Then spake the Lord to Paul in the night by a vision,.... On a certain night as he was asleep, the Lord Jesus Christ appeared to him in a dream, and spake after this manner to him:
be not afraid; it is very likely that after the baptism of Crispus and his family, and of many of the Corinthians, that both the Jews and the Gentiles were exasperated against the apostle; and his life might seem to be in danger, and he might be thinking of removing from hence for his preservation and safety; and might be advised to it by his friends, or at least that he should be incognito, and not be seen publicly: wherefore the Lord appears to him, and bids him not indulge any fears, or conceal himself and be silent,
but speak, and hold not thy peace; preach freely and boldly the Gospel without fear of men; the fear of men should not stop the mouths of Christ's ministers.
Robert Jamieson, A. R. Fausset and David Brown
18:9 Then spake the Lord to Paul . . . by a vision, Be not afraid . . . no man shall set on thee to hurt thee, &c.--From this it would seem that these signal successes were stirring up the wrath of the unbelieving Jews, and probably the apostle feared being driven by violence, as before, from this scene of such promising labor. He is reassured, however, from above.
18:1018:10: քանզի ես ընդ քե՛զ եմ, եւ ո՛չ ոք ընդդէմ դարձցի քո՝ ՚ի չարչարել զքեզ. քանզի ժողովուրդ է իմ բազո՛ւմ ՚ի քաղաքիս յայսմիկ[2587]։ [2587] Ոմանք. Զի ես ընդ քեզ։
10. քանի որ ես քեզ հետ եմ. եւ ոչ մէկը քո դէմ չպիտի ելնի քեզ չարչարելու համար, քանի որ այս քաղաքում ես բազում ժողովուրդ ունեմ»:
10 Վասն զի ես քեզի հետ եմ եւ մէ՛կը քեզի դէմ պիտի չելլէ՝ քեզի վնաս մը հասցնելու համար. քանզի այս քաղաքին մէջ ես շատ ժողովուրդ ունիմ»։
քանզի ես ընդ քեզ եմ, եւ ոչ ոք ընդդէմ դարձցի քո` ի չարչարել զքեզ. քանզի ժողովուրդ է իմ բազում ի քաղաքիս յայսմիկ:

18:10: քանզի ես ընդ քե՛զ եմ, եւ ո՛չ ոք ընդդէմ դարձցի քո՝ ՚ի չարչարել զքեզ. քանզի ժողովուրդ է իմ բազո՛ւմ ՚ի քաղաքիս յայսմիկ[2587]։
[2587] Ոմանք. Զի ես ընդ քեզ։
10. քանի որ ես քեզ հետ եմ. եւ ոչ մէկը քո դէմ չպիտի ելնի քեզ չարչարելու համար, քանի որ այս քաղաքում ես բազում ժողովուրդ ունեմ»:
10 Վասն զի ես քեզի հետ եմ եւ մէ՛կը քեզի դէմ պիտի չելլէ՝ քեզի վնաս մը հասցնելու համար. քանզի այս քաղաքին մէջ ես շատ ժողովուրդ ունիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1010: ибо Я с тобою, и никто не сделает тебе зла, потому что у Меня много людей в этом городе.
18:10  διότι ἐγώ εἰμι μετὰ σοῦ καὶ οὐδεὶς ἐπιθήσεταί σοι τοῦ κακῶσαί σε, διότι λαός ἐστί μοι πολὺς ἐν τῇ πόλει ταύτῃ.
18:10. διότι ( through-to-which-a-one ) ἐγώ ( I ) εἰμι ( I-be ) μετὰ ( with ) σοῦ ( of-THEE ) καὶ (and) οὐδεὶς (not-moreover-one) ἐπιθήσεταί ( it-shall-place-upon ) σοι (unto-thee) τοῦ (of-the-one) κακῶσαί (to-have-en-disrupted) σε, (to-thee,"διότι (through-to-which-a-one) λαός (a-people) ἐστί (it-be) μοι (unto-me) πολὺς (much) ἐν (in) τῇ (unto-the-one) πόλει (unto-a-city) ταύτῃ. (unto-the-one-this)
18:10. propter quod ego sum tecum et nemo adponetur tibi ut noceat te quoniam populus est mihi multus in hac civitateBecause I am with thee and no man shall set upon thee, to hurt thee. For I have much people in this city.
10. for I am with thee, and no man shall set on thee to harm thee: for I have much people in this city.
18:10. For I am with you. And no one will take hold of you, so as to do you harm. For many of the people in this city are with me.”
18:10. For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.
For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city:

10: ибо Я с тобою, и никто не сделает тебе зла, потому что у Меня много людей в этом городе.
18:10  διότι ἐγώ εἰμι μετὰ σοῦ καὶ οὐδεὶς ἐπιθήσεταί σοι τοῦ κακῶσαί σε, διότι λαός ἐστί μοι πολὺς ἐν τῇ πόλει ταύτῃ.
18:10. propter quod ego sum tecum et nemo adponetur tibi ut noceat te quoniam populus est mihi multus in hac civitate
Because I am with thee and no man shall set upon thee, to hurt thee. For I have much people in this city.
18:10. For I am with you. And no one will take hold of you, so as to do you harm. For many of the people in this city are with me.”
18:10. For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.
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
10: "У Меня много людей в сем городе..." Под этими людьми, коих Господь называет Своими, разумеются не только обратившиеся уже к Нему и известные Павлу, но главным образом (ср. Ин X:16; XI:52) имеющие обратиться к Нему, предоставленные к вечной жизни в этом городе (XIII:48).
Adam Clarke: Commentary on the Bible - 1831
18:10: No man shall set on thee - Και ουδεις επιθησεται σοι, No man shall be permitted to lay violent hands upon thee. It is very likely that the Jews had conspired his death; and his preservation was an act of the especial interposition of Divine Providence.
I have much people in this city - Εν τῃ πολει ταυτῃ, In this very city: there are many here who have not resisted my Spirit, and consequently are now under its teachings, and are ready to embrace my Gospel as soon as thou shalt declare it unto them.
Albert Barnes: Notes on the Bible - 1834
18:10: For I am with thee - I will attend, bless, and protect you. See the notes on Mat 28:20.
No man shall set on thee - No one who shall rise up against thee will be able to hurt thee. His life was in God's hands, and he would preserve him in order that his people might be collected into the church.
For I have - Greek: there is to me; that is, I possess, or there belongs to me.
Much people - Many who should be regarded as his true friends, and who should be saved.
In this city - In that very city that was so voluptuous, so rich, so effeminate, and where there had been already so decided opposition shown to the gospel. This passage evidently means that God had a design or purpose to save many of that people, for it was given to Paul as an encouragement to him to labor there, evidently meaning that God would grant him success in his work. It cannot mean that the Lord meant to say that the great mass of the people, or that the moral and virtuous part, if there were any such, was then regarded as his people; but that he intended to convert many of those guilty and profligate Corinthians to himself, and to gather a people for his own service there. We may learn from this:
(1) That God has a purpose in regard to the salvation of sinners.
(2) that that purpose is so fixed in the mind of God that he can say that those in relation to whom it is formed are his.
(3) this is the ground of encouragement to the ministers of the gospel. Had God no purpose to save sinners, they could have no hope in their work.
(4) this plan may have reference to the most frivolous, the most guilty, and the most abandoned, and ministers should not be deterred by the amount or the degree of wickedness from attempting to save them.
(5) there may be more hope of success among a dissolute and profligate population, than among proud, cold, and skeptical philosophers. Paul had little success in philosophic Athens; he had great success in dissolute Corinth. There is often more hope of converting a man openly dissolute and abandoned, than one who prides himself on his philosophy, and is confident in his own wisdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:10: I am: Exo 4:12; Jos 1:5, Jos 1:9; Jdg 2:18; Isa 8:10, Isa 41:10, Isa 43:2; Jer 1:18, Jer 1:19; Mat 1:23, Mat 28:20; Co2 12:9; Ti2 4:17, Ti2 4:22
and no: Isa 54:17; Jer 15:20, Jer 15:21; Mat 10:30; Luk 21:18; Rom 8:31
for: Act 15:14, Act 15:18; Joh 10:16, Joh 11:52; Rom 10:20, Rom 10:21; Co1 6:9-11
John Gill
18:10 For I am with thee,.... According to his promise, Mt 28:20 not only to assist in the ministry of the word, to give light into it, and liberty to preach it, and success in it, but to keep and preserve him from being hurt by men:
and no man shall set on thee; attack thee, or lay hands on thee:
to hurt thee; to do any injury to thy person, to thy body, in any part of it: wicked men cannot strike a blow, or do the least damage to a servant of Christ without his permission; he can tie their hands, and restrain their rage.
For I have much people in this city; this wicked and luxurious city; there were many here who were yet in their sins, in a state of unregeneracy, whom God had chosen to be his people, and had taken into his covenant as such; were given to Christ as his peculiar people, and whom he had redeemed with his precious blood: they were his people both by gift and purchase, before they were called by grace; and because of this his interest in them, he will have his Gospel continued for the gathering them in to himself; for Christ will lose none of his, all shall come unto him: from all which it appears, that Christ has a people who are related to him, and he has an interest in, before they are effectually called by grace; for this refers not to the many Corinthians who had heard and believed, and were baptized, but to some that had not, and were yet to be called; not the Jews in this city, Christ's own nation, nor all the inhabitants of it who were in some sense Christ's people, being made and supported in their beings by him, are intended; but a special people among the Gentiles, the same with the other sheep Christ speaks of, Jn 10:16 not yet of his fold; a people beloved of God, chosen in Christ, given to him, and with whom a covenant was made in him, for whom Christ undertook, in whose name he acted, and for whom he received blessings and promises, as well as took the care and charge of their persons; for the sake of these he assumed human nature, and suffered and died; towards these his heart always is; his eye is upon them, and he knows them, and where they are; and therefore he will look them up and find them out, and they shall be brought to believe in him, and shall not perish, but have everlasting life: and it may be further observed, that Christ has "many" such, though they are but comparatively few, yet in themselves they are a great number; yea, he has sometimes many of these in the worst of places, and among the vilest of men; and for the sake of these, in order to select and separate them from the rest, is the Gospel preached and continued. The ministers of it are sent here and there, where such persons are, and there they are continued till they are gathered in; yea, on this account both the Gospel and its preachers are continued in the world; and even the world itself, for the sake of these, till they are brought in, and then it will be destroyed; and it may be also remarked, that for the encouragement of Gospel ministers, Christ promises his presence and protection, and which was fulfilled in the Apostle Paul at Corinth; who though he stayed there a year and six months, none were suffered to do him any injury; and when an insurrection was made within that time, yet the apostle escaped, and quietly departed elsewhere.
John Wesley
18:10 I am with thee: therefore fear not all the learning, politeness, grandeur, or power of the inhabitants of this city. Speak and hold not thy peace - For thy labour shall not be in vain. For I have much people in this city - So he prophetically calls them that afterward believed.
Robert Jamieson, A. R. Fausset and David Brown
18:10 I have much people in this city--"whom in virtue of their election to eternal life He already designates as His" (compare Acts 13:48) [BAUMGARTEN].
18:1118:11: Եւ նստաւ անդ տարի մի, եւ ամիսս վեց, ուսուցանէր նոցա զբանն Աստուծոյ[2588]։ եդ [2588] Բազումք. Ուսուցանել նոցա զբանն։
11. Եւ նա այնտեղ մնաց մէկ տարի եւ վեց ամիս՝ ուսուցանելով նրանց Աստծու խօսքը:
11 Հոն տարի մը ու վեց ամիս կեցաւ ու Աստուծոյ խօսքը անոնց կը սորվեցնէր։
Եւ նստաւ անդ տարի մի եւ ամիսս վեց` ուսուցանել նոցա զբանն Աստուծոյ:

18:11: Եւ նստաւ անդ տարի մի, եւ ամիսս վեց, ուսուցանէր նոցա զբանն Աստուծոյ[2588]։ եդ
[2588] Բազումք. Ուսուցանել նոցա զբանն։
11. Եւ նա այնտեղ մնաց մէկ տարի եւ վեց ամիս՝ ուսուցանելով նրանց Աստծու խօսքը:
11 Հոն տարի մը ու վեց ամիս կեցաւ ու Աստուծոյ խօսքը անոնց կը սորվեցնէր։
zohrab-1805▾ eastern-1994▾ western am▾
18:1111: И он оставался там год и шесть месяцев, поучая их слову Божию.
18:11  ἐκάθισεν δὲ ἐνιαυτὸν καὶ μῆνας ἓξ διδάσκων ἐν αὐτοῖς τὸν λόγον τοῦ θεοῦ.
18:11. Ἐκάθισεν (It-sat-down-to) δὲ (moreover) ἐνιαυτὸν (to-a-being-in-unto-it) καὶ (and) μῆνας (to-months) ἓξ (to-six) διδάσκων (teaching) ἐν (in) αὐτοῖς (unto-them) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
18:11. sedit autem annum et sex menses docens apud eos verbum DeiAnd he stayed there a year and six months, teaching among them the word of God.
11. And he dwelt a year and six months, teaching the word of God among them.
18:11. Then he settled there for a year and six months, teaching the Word of God among them.
18:11. And he continued [there] a year and six months, teaching the word of God among them.
And he continued [there] a year and six months, teaching the word of God among them:

11: И он оставался там год и шесть месяцев, поучая их слову Божию.
18:11  ἐκάθισεν δὲ ἐνιαυτὸν καὶ μῆνας ἓξ διδάσκων ἐν αὐτοῖς τὸν λόγον τοῦ θεοῦ.
18:11. sedit autem annum et sex menses docens apud eos verbum Dei
And he stayed there a year and six months, teaching among them the word of God.
18:11. Then he settled there for a year and six months, teaching the Word of God among them.
18:11. And he continued [there] a year and six months, teaching the word of God among them.
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Adam Clarke: Commentary on the Bible - 1831
18:11: He continued there a year and six months - He was now confident that he was under the especial protection of God, and therefore continued teaching the word, τον λογον, the doctrine of God. It is very likely, that it was during his stay here that he wrote his first epistle to the Thessalonians, and the second not long after; and some think that the epistle to the Galatians was written during his stay at Corinth.
Albert Barnes: Notes on the Bible - 1834
18:11: And he continued ... - Paul was not accustomed to remain long in a place. At Ephesus, indeed, he remained three years Act 20:31; and his stay at Corinth was caused by his success, and by the necessity of placing a church, collected out of such corrupt and dissolute materials, on a firm foundation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:11: he: Act 14:3, Act 19:10, Act 20:31
continued there: Gr. sat there
Geneva 1599
18:11 And he (e) continued [there] a year and six months, teaching the word of God among them.
(e) Literally, "sat", whereupon they in former time took the name of their bishop's seat: but Paul sat, that is, continued teaching the word of God: and this type of seat does not belong to those who never took their seats with a mind to teach in them.
John Gill
18:11 And he continued there,.... At Corinth, as the Syriac version, and some copies, read; he was obedient to the heavenly vision: in the Greek text it is, "he sat" there, answerable to the Hebrew word which signifies to sit, continue and abide: he stayed there in all a year and six months; which was a long time for the apostle to stay in one place, and longer than he did anywhere, unless at Ephesus, where he continued two years, Acts 19:10 for as for his stay at Rome, that was by confinement: but here were many people to be called, and much work to do, a large church to be raised, and put in order; and this required time as well as care and labour:
teaching the word of God among them; he did not sit idle here, but preached the Gospel, which is the word of God, and not man, openly and publicly, among them all; and that frequently, in season and out of season, and with great boldness and faithfulness.
John Wesley
18:11 He continued there a year and six months - A long time! But how few souls are now gained in a longer time than this? Who is in the fault? Generally both teachers and hearers.
Robert Jamieson, A. R. Fausset and David Brown
18:11 continued there a year and six months--the whole period of this stay at Corinth, and not merely up to what is next recorded. During some part of this period he wrote his SECOND EPISTLE TO THE THESSALONIANS. (See Introduction to Second Thessalonians.)
18:1218:12: Առ Գաղիովնաւ փոխանակա՛ւ բդեշխին Աքայեցւոց, յարեան միաբան Հրեայքն ՚ի վերայ Պաւղոսի, եւ ածէին զնա յատեան[2589]. [2589] Բազումք. Եւ ածին զնա յատեան։
12. Աքայեցիների բդեշխի փոխանորդ Գաղիոնի ժամանակ հրեաները, միաբանուելով, Պօղոսի դէմ ելան եւ նրան ատեան բերեցին:
12 Աքայիայի փոխանորդ բդեշխին՝ Գաղիոնին՝ օրերը Հրեաները միաբանելով՝ Պօղոսին դէմ ելան եւ զանիկա ատեանը տարին,
Առ Գաղիովնաւ փոխանակաւ բդեշխին Աքայեցւոց յարեան միաբան Հրեայքն ի վերայ Պաւղոսի, եւ ածին զնա յատեան:

18:12: Առ Գաղիովնաւ փոխանակա՛ւ բդեշխին Աքայեցւոց, յարեան միաբան Հրեայքն ՚ի վերայ Պաւղոսի, եւ ածէին զնա յատեան[2589].
[2589] Բազումք. Եւ ածին զնա յատեան։
12. Աքայեցիների բդեշխի փոխանորդ Գաղիոնի ժամանակ հրեաները, միաբանուելով, Պօղոսի դէմ ելան եւ նրան ատեան բերեցին:
12 Աքայիայի փոխանորդ բդեշխին՝ Գաղիոնին՝ օրերը Հրեաները միաբանելով՝ Պօղոսին դէմ ելան եւ զանիկա ատեանը տարին,
zohrab-1805▾ eastern-1994▾ western am▾
18:1212: Между тем, во время проконсульства Галлиона в Ахаии, напали Иудеи единодушно на Павла и привели его пред судилище,
18:12  γαλλίωνος δὲ ἀνθυπάτου ὄντος τῆς ἀχαΐας κατεπέστησαν ὁμοθυμαδὸν οἱ ἰουδαῖοι τῶ παύλῳ καὶ ἤγαγον αὐτὸν ἐπὶ τὸ βῆμα,
18:12. Γαλλίωνος (Of-a-Gallion) δὲ (moreover) ἀνθυπάτου (of-most-ever-a-one-overed) ὄντος (of-being) τῆς (of-the-one) Ἀχαίας (of-an-Achaia,"κατεπέστησαν (they-stood-upon-down,"οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ,"ὁμοθυμαδὸν (passioned-along) τῷ (unto-the-one) Παύλῳ (unto-a-Paulos) καὶ (and) ἤγαγον (they-had-led) αὐτὸν (to-it) ἐπὶ (upon) τὸ (to-the-one) βῆμα, (to-a-stepping-to,"
18:12. Gallione autem proconsule Achaiae insurrexerunt uno animo Iudaei in Paulum et adduxerunt eum ad tribunalBut when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him to the judgment seat,
12. But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul, and brought him before the judgment-seat,
18:12. But when Gallio was proconsul of Achaia, the Jews rose up with one accord against Paul. And they brought him to the tribunal,
18:12. And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat,
And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat:

12: Между тем, во время проконсульства Галлиона в Ахаии, напали Иудеи единодушно на Павла и привели его пред судилище,
18:12  γαλλίωνος δὲ ἀνθυπάτου ὄντος τῆς ἀχαΐας κατεπέστησαν ὁμοθυμαδὸν οἱ ἰουδαῖοι τῶ παύλῳ καὶ ἤγαγον αὐτὸν ἐπὶ τὸ βῆμα,
18:12. Gallione autem proconsule Achaiae insurrexerunt uno animo Iudaei in Paulum et adduxerunt eum ad tribunal
But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him to the judgment seat,
18:12. But when Gallio was proconsul of Achaia, the Jews rose up with one accord against Paul. And they brought him to the tribunal,
18:12. And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: "Во время проконсульства Галлиона в Ахаии..." По римскому разделению провинций, Ахаия обнимала всю собственно Грецию со включением и Пелопоннеса. Сначала, как сенатская провинция, она управлялась проконсулами; потом же, при Тиверии, сделавшись императорскою, стала управляться прокураторами. Но Клавдий опять отдал ее сенату и под управление проконсулов. В описываемое Дееписателем время (53-54: годы по Р. X. ) проконсулом Ахаии упоминается Юний Анней Галлион, брат известного философа Сенеки, воспитателя Неронова, умерший так же, как и Сенека, от руки Нерона. Фамилия Галлион принята им от усыновителя своего - ритора Л. Юния Галлиона, прежде же того он назывался Юлий Анней Новат. По отзыву брата его Сенеки, это был весьма мягкий, честный, человеколюбивый и опытный правитель, что согласно и с рассказом Дееписателя.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul Visits Corinth.
12 And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat, 13 Saying, This fellow persuadeth men to worship God contrary to the law. 14 And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you: 15 But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. 16 And he drave them from the judgment seat. 17 Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.

We have here an account of some disturbance given to Paul and his friends at Corinth, but no great harm done, nor much hindrance given to the work of Christ there.

I. Paul is accused by the Jews before the Roman governor, v. 12, 13. The governor was Gallio, deputy of Achaia, that is, proconsul; for Achaia was a consular province of the empire. This Gallio was elder brother to the famous Seneca; in his youth he was called Novatus, but took the name of Gallio upon his being adopted into the family of Julius Gallio; he is described by Seneca, his brother, to be a man of great ingenuous and great probity, and a man of wonderful good temper; he was called Dulcis Gallio--Sweet Gallio, for his sweet disposition; and is said to have been universally beloved. Now observe, 1. How rudely Paul is apprehended, and brought before Gallio; The Jews made insurrection with one accord against Paul. They were the ringleaders of all the mischief against Paul, and they entered into a confederacy to do him a mischief. They were unanimous in it: they came upon him with one accord; hand joined in hand to do this wickedness. They did it with violence and fury: They made an insurrection to the disturbance of the public peace, and hurried Paul away to the judgment-seat, and, for aught that appears, allowed him no time to prepare for his trial. 2. How falsely Paul is accused before Gallio (v. 13): This fellow persuades men to worship God contrary to the law. They could not charge him with persuading men not to worship God at all, or to worship other gods (Deut. xiii. 2): but only to worship God in a way contrary to the law. The Romans allowed the Jews in their provinces the observance of their own law; and what then? Must those therefore be prosecuted as criminals who worship God in any other way? Does their toleration include a power of imposition? But the charge was unjust; for their own law had in it a promise of a prophet whom God would raise up to them, and him they should hear. Now Paul persuaded them to believe in this prophet, who was come, and to hear him, which was according to the law; for he came not to destroy the law, but to fulfil it. The law relating to the temple-service those Jews at Corinth could not observe, because of their distance from Jerusalem, and there was no part of their synagogue-worship which Paul contradicted. Thus when people are taught to worship God in Christ, and to worship him in the Spirit, they are ready to quarrel, as if they were taught to worship him contrary to the law; whereas this is indeed perfective of the law.

II. Gallio, upon the first hearing, or rather without any hearing at all, dismisses the cause, and will not take any cognizance of it, v. 14, 15. Paul was going about to make his defence, and to show that he did not teach men to worship God contrary to the law; but the judge, being resolved not to pass any sentence upon this cause, would not give himself the trouble of examining it. Observe,

1. He shows himself very ready to do the part of a judge in any matter that it was proper for him to take cognizance of. He said to the Jews, that were the prosecutors, "If it were a matter of wrong, or wicked lewdness,--if you could charge the prisoner with theft or fraud, with murder or rapine, or any act of immorality,--I should think myself bound to bear with you in your complaints, though they were clamorous and noisy;" for the rudeness of the petitioners was no good reason, if their cause was just, why they should not have justice done them. It is the duty of magistrates to right the injured, and to animadvert upon the injurious; and, if the complaint be not made with all the decorum that might be, yet they should hear it out. But,

2. He will by no means allow them to make a complaint to him of a thing that was not within his jurisdiction (v. 15): "If it be a question of words and names, and of your law, look you to it: end it among yourselves as you can, but I will be no judge of such matters; you shall neither burden my patience with the hearing of it, nor burden my conscience with giving judgment upon it;" and therefore, when they were urgent and pressing to be heard, he drove them from the judgment-seat (v. 16), and ordered another cause to be called. Now, (1.) Here was something right in Gallio's conduct, and praise-worthy--that he would not pretend to judge of things he did not understand; that he left the Jews to themselves in matters relating to their own religion, but yet would not let them, under pretence of that, run down Paul, and abuse him; or, at least, would not himself be the tool of their malice, to give judgment against him. He looked upon the matter to be not within his jurisdiction, and therefore would not meddle in it. But, (2.) It was certainly wrong to speak so slightly of a law and religion which he might have known to be of God, and with which he ought to have acquainted himself. In what way God is to be worshipped, whether Jesus be the Messiah, whether the gospel be a divine revelation, were not questions of words and names, as he scornfully and profanely called them. They are questions of vast importance, and in which, if he had understood them himself aright, he would have seen himself nearly concerned. He speaks as if he boasted of his ignorance of the scriptures, and took a pride in it; as if it were below him to take notice of the law of God, or make any enquiries concerning it.

III. The abuse done to Sosthenes, and Gallio's unconcernedness in it, v. 17. 1. The parties put a great contempt upon the court, when they took Sosthenes and beat him before the judgment-seat. Many conjectures there are concerning this matter, because it is uncertain who this Sosthenes was, and who the Greeks were that abused him. It seems most probable that Sosthenes was a Christian, and Paul's particular friend, that appeared for him on this occasion, and probably had taken care of his safety, and conveyed him away, when Gallio dismissed the cause; so that, when they could not light on Paul, they fell foul on him who protected him. It is certain that there was one Sosthenes that was a friend of Paul, and well known at Corinth; it is likely he was a minister, for Paul calls him his brother, and joins him with himself in his first epistle to the church at Corinth (1 Cor. i. 1), as he does Timothy in his second, and it is probable that this was he; he is said to be a ruler of the synagogue, either joint-ruler with Crispus (v. 8), or a ruler of one synagogue, as Crispus was of another. As for the Greeks that abused him, it is very probable that they were either Hellenist Jews, or Jewish Greeks, those that joined with the Jews in opposing the gospel (v. 4, 6), and that the native Jews put them on to do it, thinking it would in them be less offensive. They were so enraged against Paul that they beat Sosthenes; and so enraged against Gallio, because he would not countenance the prosecution, that they beat him before the judgment-seat, whereby they did, in effect, tell him that they cared not for him; if he would not be their executioner, they would be their own judges. 2. The court put no less a contempt upon the cause, and the persons too. But Gallio cared for none of these things. If by this be meant that he cared not for the affronts of bad men, it was commendable. While he steadily adhered to the laws and rules of equity, he might despise their contempts; but, if it be meant (as I think it is) that he concerned not himself for the abuses done to good men, it carries his indifference too far, and gives us but an ill character of him. Here is wickedness done in the place of judgment (which Solomon complains of, Eccl. iii. 16), and nothing done to discountenance and suppress it. Gallio, as a judge, ought to have protected Sosthenes, and restrained and punished the Greeks that assaulted him. For a man to be mobbed in the street or in the market, perhaps, may not be easily helped; but to be so in his court, the judgment-seat, the court sitting and not concerned at it, is an evidence that truth is fallen in the street, and equity cannot enter; for he that departeth from evil maketh himself a prey, Isa. lix. 14, 15. Those that see and hear of the sufferings of God's people, and have no sympathy with them, nor concern for them, do not pity and pray for the, it being all one to them whether the interests of religion sink or swim, are of the spirit of Gallio here, who, when a good man was abused before his face, cared for none of these things; like those that were at ease in Zion, and were not grieved for the affliction of Joseph (Amos vi. 6), like the king and Haman, that sat down to drink when the city Shushan was perplexed, Esth. iii. 15.
Adam Clarke: Commentary on the Bible - 1831
18:12: When Gallio was the deputy of Achaia - The Romans comprehended, under the name of Achaia, all that part of Greece which lay between Thessaly and the southernmost coasts of Peloponnesus. Pausanias, in Attic. vii. 16, says that the Romans were accustomed to send a governor into that country, and that they called him the governor of Achaia, not of Greece; because the Achaeans, when they subdued Greece, were the leaders in all the Grecian affairs see also Suetonius, in his life of Claudius, cap. xxv., and Dio Cassius, lx. 24. Edit. Reimari.
Deputy - Ανθυπατευοντος, serving the office of Ανθυπατος, or deputy: see the note on Act 13:7.
Gallio - This deputy, or proconsul, was eldest brother to the celebrated Lucius Annaeus Seneca, the stoic philosopher, preceptor of Nero, and who is so well known among the learned by his works. The name of Gallio, was at first Marcus Annaeus Novatus; but, having been adopted in the family of Gallio, he took the name of Lucius Junius Gallio. He, and Annaeus Mela his brother, father of the poet Lucan, shared in the disgrace of their brother Seneca; and by this tyrant, Nero, whose early years were so promising, the three brothers were put to death; see Tacitus, Annal. lib. xv. 70, and xvi. 17. It was to this Gallio that Seneca dedicates his book De Ira. Seneca describes him as a man of the most amiable mind and manners: "Quem nemo non parum amat, etiam qui amare plus non potent; nemo mortalium uni tam dulcis est, quam hic omnibus: cum interim tanta naturalis boni vis est, uti artem simulationemque non redoleat:" vide Senec. Praefat. ad Natural. Quaest. 4. He was of the sweetest disposition, affable to all, and beloved by every man.
Statius, Sylvar. lib. ii. 7. ver. 30, Ode on the Birthday of Lucan, says not a little in his favor, in a very few words: -
Lucanum potes imputare terris;
Hoc plus quam Senecam dedisse mundo,
Aut dulcem generasse Gallionem.
You may consider nature as having made greater efforts in producing Lucan, than it has done in producing Seneca, or even the amiable Gallio.
And brought him to the judgment seat - They had no power to punish any person in the Roman provinces, and therefore were obliged to bring their complaint before the Roman governor. The powers that be are ordained of God. Had the Jews possessed the power here, Paul had been put to death!
Albert Barnes: Notes on the Bible - 1834
18:12: And Gallio - After the Romans had conquered Greece they reduced it to two provinces, Macedonia and Achaia, which were each governed by a proconsul. Gallio was the brother of the celebrated philosopher Seneca, and was made proconsul of Achaia in 53 a. d. His proper name was Marcus Annaeus Novatus, but, having been adopted into the family of Gallio, a rhetorician, he took his name. He is mentioned by ancient writers as having been of a remarkably mild and amiable disposition. His brother Seneca ("Praef. Quest." Nat. 4) describes him as being of the most lovely temper: "No mortal," says he, "was ever so mild to anyone as he was to all: and in him there was such a natural power of goodness, that there was no semblance of art or dissimulation."
Was the deputy - See this word explained in the notes on Act 13:7. It means here proconsul.
Of Achaia - This word, in its largest sense, comprehended the whole of Greece. Achaia proper, however, was a province of which Corinth was the capital. It embraced that part of Greece lying between Thessaly and the southern part of the Peloponnesus.
The Jews made insurrection - Excited a tumult, as they had in Philippi, Antioch, etc.
And brought him to the judgment seat - The tribunal of Gallio; probably intending to arraign him as a disturber of the peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:12: Cir, am 4059, ad 55
the deputy: Act 13:7, Act 13:12
Achaia: Act 18:27; Rom 15:26, Rom 16:5; Co1 16:15; Co2 1:1, Co2 9:2, Co2 11:10; Th1 1:7, Th1 1:8
the Jews: Act 13:50, Act 14:2, Act 14:19, Act 17:5, Act 17:13, Act 21:27-36
the judgment: Act 18:16, Act 18:17, Act 25:10; Mat 27:19; Joh 19:13; Jam 2:6
Geneva 1599
18:12 (5) And when Gallio was the deputy of (f) Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat,
(5) The wicked are never weary of doing evil, but the Lord wonderfully mocks their endeavours.
(f) That is, of Greece, yet the Romans did not call him deputy of Greece, but of Achaia, because the Romans brought the Greeks into subjection by the Achaians, who in those days were Princes of Greece, as Pausanias records.
John Gill
18:12 And when Gallio was the deputy of Achaia,.... This province, which was now become a Roman one, Pliny the younger (q) calls true and mere Greece; it went by the name of Aegialus (r), and now it is called Livadia: it has on the north the country of Thessaly, and on the west the river Acheloo, or Aracheo, on the east the Aegean sea, and on the south Peloponnesus, or the Morea. Gallio, who was now deputy of it, was brother to L. Annaeus Seneca, the famous philosopher, who was preceptor to Nero; his name at first was M. Annaeus Novatus, but being adopted by L. Junius Gallio, he took the name of the family. According to his brother's account of him (s), he was a very modest man, of a sweet disposition, and greatly beloved; and Statius (t) calls him Dulcem Gallionem, "the sweet Gallio", mild and gentle in his speech, as Quintilian says. Seneca (u) makes mention of him as being in Achaia; and whilst he was deputy there he had a fever, when as soon as it took him he went aboard a ship, crying, that it was not the disease of the body, but of the place.
The Jews made insurrection with one accord against Paul; being provoked that so many of their people, as well as of the Gentiles, were converted by him to the Christian religion, and were baptized:
and brought him to the judgment seat; of Gallio, the deputy, to be tried and judged by him.
(q) L. 8. Ep. 24. (r) Plin. Nat. Hist. l. 4. c. 5. Pausanias, l. 7. p. 396. (s) Praefat. ad. l. 4. Nat. Quaest. (t) Sylvarum, l. 2. Sylv. 7. (u) Ep. 104.
John Wesley
18:12 When Gallio was proconsul of Achaia - Of which Corinth was the chief city. This Gallio, the brother of the famous Seneca, is much commended both by him and by other writers, for the sweetness and generosity of his temper, and easiness of his behaviour. Yet one thing he lacked! But he knew it not and had no concern about it.
Robert Jamieson, A. R. Fausset and David Brown
18:12 when Gallio was the deputy--"the proconsul." See on Acts 13:7. He was brother to the celebrated philosopher SENECA, the tutor of Nero, who passed sentence of death on both.
18:1318:13: եւ ասէին, եթէ արտաքո՛յ օրինաց պատրէ՛ սա զմարդիկ՝ պաշտել զԱստուած[2590]։ [2590] Ոմանք. Եւ ասեն թէ արտաքոյ։
13. Նրանք ասում էին. «Սա տարհամոզում է մարդկանց, որ օրէնքին հակառակ եղանակով Աստծուն պաշտեն»:
13 Ըսելով. «Ասիկա կը հրապուրէ մարդիկ օրէնքէն դուրս Աստուած պաշտելու»։
եւ ասէին եթէ` Արտաքոյ օրինաց պատրէ սա զմարդիկ` պաշտել զԱստուած:

18:13: եւ ասէին, եթէ արտաքո՛յ օրինաց պատրէ՛ սա զմարդիկ՝ պաշտել զԱստուած[2590]։
[2590] Ոմանք. Եւ ասեն թէ արտաքոյ։
13. Նրանք ասում էին. «Սա տարհամոզում է մարդկանց, որ օրէնքին հակառակ եղանակով Աստծուն պաշտեն»:
13 Ըսելով. «Ասիկա կը հրապուրէ մարդիկ օրէնքէն դուրս Աստուած պաշտելու»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1313: говоря, что он учит людей чтить Бога не по закону.
18:13  λέγοντες ὅτι παρὰ τὸν νόμον ἀναπείθει οὖτος τοὺς ἀνθρώπους σέβεσθαι τὸν θεόν.
18:13. λέγοντες ( forthing ) ὅτι (to-which-a-one,"Παρὰ (Beside) τὸν (to-the-one) νόμον (to-a-parcelee) ἀναπείθει (it-conduceth-up,"οὗτος (the-one-this,"τοὺς (to-the-ones) ἀνθρώπους (to-mankinds) σέβεσθαι ( to-revere ) τὸν (to-the-one) θεόν. (to-a-Deity)
18:13. dicentes quia contra legem hic persuadet hominibus colere DeumSaying: This man persuadeth men to worship God contrary to the law.
13. saying, This man persuadeth men to worship God contrary to the law.
18:13. saying, “He persuades men to worship God contrary to the law.”
18:13. Saying, This [fellow] persuadeth men to worship God contrary to the law.
Saying, This [fellow] persuadeth men to worship God contrary to the law:

13: говоря, что он учит людей чтить Бога не по закону.
18:13  λέγοντες ὅτι παρὰ τὸν νόμον ἀναπείθει οὖτος τοὺς ἀνθρώπους σέβεσθαι τὸν θεόν.
18:13. dicentes quia contra legem hic persuadet hominibus colere Deum
Saying: This man persuadeth men to worship God contrary to the law.
18:13. saying, “He persuades men to worship God contrary to the law.”
18:13. Saying, This [fellow] persuadeth men to worship God contrary to the law.
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
13: "Чтить Бога не по закону..." - глухое выражение, имеющее в виду указать, вероятно, на деятельность Павла, как вообще на нечто разрушительное для законов и, в частности, для закона Моисеева.
Adam Clarke: Commentary on the Bible - 1831
18:13: Persuaded men to worship God contrary to the law - This accusation was very insidious. The Jews had permission by the Romans to worship their own God in their own way: this the laws allowed. The Roman worship was also established by the law. The Jews probably intended to accuse Paul of acting contrary to both laws. "He is not a Jew, for he does not admit of circumcision; he is not a Gentile, for he preaches against the worship of the gods. He is setting up a worship of his own, in opposition to all laws, and persuading many people to join with him: he is therefore a most dangerous man, and should be put to death."
Albert Barnes: Notes on the Bible - 1834
18:13: Contrary to the law - Evidently intending contrary to all law - the laws of the Romans and of the Jews. It was permitted to the Jews to worship God according to their own views in Greece; but they could easily pretend that Paul had departed from that mode of worshipping God. It was easy for them to maintain that he taught contrary to the laws of the Romans and their acknowledged religion; and their design seems to have been to accuse him of teaching people to worship God in an unlawful and irregular way, a way unknown to any of the laws of the empire.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:13: Act 18:4, Act 6:13, Act 21:28, Act 24:5, Act 24:6, Act 25:8
John Gill
18:13 Saying, this fellow persuadeth men to worship God contrary to the law. Meaning either to the law of the Romans, which forbad the bringing in of any new gods, without the leave of the senate; See Gill on Acts 16:21; or rather to the law of Moses: the Arabic version reads, "our law"; though this was false, for Moses in his law wrote of Christ, and ordered the children of Israel to hearken to him.
Robert Jamieson, A. R. Fausset and David Brown
18:13 contrary to the--Jewish
law--probably in not requiring the Gentiles to be circumcised.
18:1418:14: Եւ իբրեւ մե՛րձ էր Պաւղոս բանալ զբերան իւր, ասէ Գաղւովն ցՀրեայսն. Եթէ է՛ր ինչ անիրաւութիւն կամ խարդախութիւն չարեաց՝ ո՛վ Հրեայք, ՚ի դէ՛պ էր ինձ անսալ ձեզ[2591]։ [2591] Բազումք. Գաղիովն. Գաղիովնի։
14. Եւ երբ Պօղոսը պատրաստւում էր բանալու իր բերանը, Գաղիոնը հրեաներին ասաց. «Ո՛վ հրեաներ, եթէ որեւէ անիրաւութիւն կամ մի չարանենգ խարդախութիւն եղած լինէր, պատեհ էր, որ ես ձեզ անսայի.
14 Երբ Պօղոս իր բերանը բանալու պատրաստ էր, Գաղիոն ըսաւ Հրեաներուն. «Եթէ անիրաւութեան մը կամ չար գործի մը համար ըլլար, ո՛վ Հրեաներ, կ’արժէր որ ձեզի մտիկ ընէի։
Եւ իբրեւ մերձ էր Պաւղոս բանալ զբերան իւր, ասէ Գաղիովն ցՀրեայսն. Եթէ էր ինչ անիրաւութիւն կամ խարդախութիւն չարեաց, ով Հրեայք, ի դէպ էր ինձ անսալ ձեզ:

18:14: Եւ իբրեւ մե՛րձ էր Պաւղոս բանալ զբերան իւր, ասէ Գաղւովն ցՀրեայսն. Եթէ է՛ր ինչ անիրաւութիւն կամ խարդախութիւն չարեաց՝ ո՛վ Հրեայք, ՚ի դէ՛պ էր ինձ անսալ ձեզ[2591]։
[2591] Բազումք. Գաղիովն. Գաղիովնի։
14. Եւ երբ Պօղոսը պատրաստւում էր բանալու իր բերանը, Գաղիոնը հրեաներին ասաց. «Ո՛վ հրեաներ, եթէ որեւէ անիրաւութիւն կամ մի չարանենգ խարդախութիւն եղած լինէր, պատեհ էր, որ ես ձեզ անսայի.
14 Երբ Պօղոս իր բերանը բանալու պատրաստ էր, Գաղիոն ըսաւ Հրեաներուն. «Եթէ անիրաւութեան մը կամ չար գործի մը համար ըլլար, ո՛վ Հրեաներ, կ’արժէր որ ձեզի մտիկ ընէի։
zohrab-1805▾ eastern-1994▾ western am▾
18:1414: Когда же Павел хотел открыть уста, Галлион сказал Иудеям: Иудеи! если бы какая-нибудь была обида или злой умысел, то я имел бы причину выслушать вас,
18:14  μέλλοντος δὲ τοῦ παύλου ἀνοίγειν τὸ στόμα εἶπεν ὁ γαλλίων πρὸς τοὺς ἰουδαίους, εἰ μὲν ἦν ἀδίκημά τι ἢ ῥᾳδιούργημα πονηρόν, ὦ ἰουδαῖοι, κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν·
18:14. μέλλοντος (Of-impending) δὲ (moreover) τοῦ (of-the-one) Παύλου (of-a-Paulos) ἀνοίγειν (to-open-up) τὸ (to-the-one) στόμα (to-a-mouth) εἶπεν (it-had-said,"ὁ (the-one) Γαλλίων (a-Gallion) πρὸς (toward) τοὺς (to-the-ones) Ἰουδαίους ( to-Iouda-belonged ,"Εἰ (If) μὲν (indeed) ἦν (it-was) ἀδίκημά (an-un-coursing-to) τι (a-one) ἢ (or) ῥᾳδιούργημα (a-lax-working-to) πονηρόν, (en-necessitated,"ὦ (oh) Ἰουδαῖοι , ( Iouda-belonged ,"κατὰ (down) λόγον (to-a-forthee) ἂν (ever) ἀνεσχόμην ( I-had-help-up ) ὑμῶν: (of-ye)
18:14. incipiente autem Paulo aperire os dixit Gallio ad Iudaeos si quidem esset iniquum aliquid aut facinus pessimum o viri iudaei recte vos sustineremAnd when Paul was beginning to open his mouth, Gallio said to the Jews: If it were some matter of injustice or an heinous deed, O Jews, I should with reason bear with you.
14. But when Paul was about to open his mouth, Gallio said unto the Jews, If indeed it were a matter of wrong or of wicked villany, O ye Jews, reason would that I should bear with you:
18:14. Then, when Paul was beginning to open his mouth, Gallio said to the Jews: “If this were some matter of injustice, or a wicked deed, O noble Jews, I would support you, as is proper.
18:14. And when Paul was now about to open [his] mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O [ye] Jews, reason would that I should bear with you:
And when Paul was now about to open [his] mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O [ye] Jews, reason would that I should bear with you:

14: Когда же Павел хотел открыть уста, Галлион сказал Иудеям: Иудеи! если бы какая-нибудь была обида или злой умысел, то я имел бы причину выслушать вас,
18:14  μέλλοντος δὲ τοῦ παύλου ἀνοίγειν τὸ στόμα εἶπεν ὁ γαλλίων πρὸς τοὺς ἰουδαίους, εἰ μὲν ἦν ἀδίκημά τι ἢ ῥᾳδιούργημα πονηρόν, ὦ ἰουδαῖοι, κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν·
18:14. incipiente autem Paulo aperire os dixit Gallio ad Iudaeos si quidem esset iniquum aliquid aut facinus pessimum o viri iudaei recte vos sustinerem
And when Paul was beginning to open his mouth, Gallio said to the Jews: If it were some matter of injustice or an heinous deed, O Jews, I should with reason bear with you.
18:14. Then, when Paul was beginning to open his mouth, Gallio said to the Jews: “If this were some matter of injustice, or a wicked deed, O noble Jews, I would support you, as is proper.
18:14. And when Paul was now about to open [his] mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O [ye] Jews, reason would that I should bear with you:
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
14-15: Галлион совершенно справедливо отклоняет от себя возбужденное иудеями дело, объявляя его не подлежащим судебному разбирательству, как дело скорее научной, а не судебной компетенции.

"Об учении и об именах", - вероятно - именах Мессии, предвозвещенных в Ветхом Завете, которые разбирал Павел, доказывая, что Иисус есть истинный Мессия (ст. 5).

"О законе вашем..." - верный взгляд Галлиона на это дело, как дело, не касающееся законов римских, охранение которых лежало на обязанности проконсула.
Adam Clarke: Commentary on the Bible - 1831
18:14: Paul was now about to open his mouth - He was about to enter on his defense; but Gallio, perceiving that the prosecution was through envy and malice, would not put Paul to any farther trouble, but determined the matter as follows.
If it were a matter of wrong - Αδικημα, Of injustice; any thing contrary to the rights of the subject.
Or wicked lewdness - Ῥᾳδιουργημα πονηρον, Destructive mischief. (See the note on Act 13:10, where the word is explained.) Something by which the subject is grievously wronged; were it any crime against society or against the state.
Reason would that I should bear with you - Κατα λογον αν ηνεσχομην ὑμων, According to reason, or the merit of the case, I should patiently hear you.
Albert Barnes: Notes on the Bible - 1834
18:14: About to open his mouth - In self-defense, ever ready to vindicate his conduct.
A matter of wrong - Injustice, or crime, such as could be properly brought before a court of justice.
Or wicked lewdness - Any flagrant and gross offence. The word used here occurs nowhere else in the New Testament. It denotes properly an act committed by him who is skilled, facile, or an adept in iniquity an act of a veteran offender. Such crimes Gallio was willing to take cognizance of.
Reason would ... - Greek: "I would bear with you according to reason." There would be propriety or fitness in my hearing and trying the case. Thai is, it would fall within the sphere of my duty, as appointed to guard the peace, and to punish crimes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:14: when: Act 21:39, Act 21:40, Act 22:1, Act 22:2, Act 26:1, Act 26:2; Luk 21:12-15; Pe1 3:14, Pe1 3:15
If: Act 23:27-29, Act 25:11, Act 25:18-20, Act 25:26
bear: Act 13:18; Mar 9:19; Rom 13:3; Co2 11:1, Co2 11:4; Heb 5:2
Geneva 1599
18:14 And when Paul was now about to open [his] mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O [ye] Jews, (g) reason would that I should bear with you:
(g) As much as I rightly could.
John Gill
18:14 And when Paul was now about to open his mouth,.... In his own defence, and plead his own cause, and answer to the charge exhibited against him:
Gallio said unto the Jews, if it was matter of wrong; of injury to any man's person or property, as murder, theft, &c.
or wicked lewdness; as fraud, forgery, perjury, treason, &c.
O ye Jews, reason would that I should bear with you: his sense is, that it would be according to right reason, and agreeably to his office as a judge, to admit them and their cause, and try it, and hear them patiently, and what was to be said on both sides of the question, what the charges were, and the proof of them, and what the defendant had to say for himself. The Vulgate Latin version reads, "O men Jews"; and so Beza's ancient copy.
Robert Jamieson, A. R. Fausset and David Brown
18:14 If it were a matter of wrong or wicked lewdness--any offense punishable by the magistrate.
18:1518:15: Ապա թէ ՚ի խնդիրք ինչ են վասն բանի՛ եւ անուանց եւ օրինաց ձերոց, տեսէ՛ք ձեզէն. քանզի դատաւոր այդպիսի իրաց չկամի՛մ լինել[2592]։ [2592] Բազումք. Ապա եթէ խնդիրք ինչ են. կամ՝ իցեն վասն։ Ուր օրինակ մի. Ինչ եղեն վասն։
15. բայց եթէ խնդիրներ կան խօսքի կամ անունների եւ կամ ձեր օրէնքների մասին, դուք ինքնե՛րդ քննեցէք, քանի որ այդպիսի բաների դատաւոր լինել չեմ ուզում»:
15 Բայց եթէ վէճը խօսքի ու անուններու եւ ձեր օրէնքին վրայով է՝ դուք ձեզմէ տեսէք դատը. վասն զի ես այդպիսի բաներու դատաւոր ըլլալ չեմ ուզեր»։
Ապա եթէ խնդիրք ինչ են վասն բանի եւ անուանց եւ օրինաց ձերոց` տեսէք ձեզէն, քանզի դատաւոր այդպիսի իրաց չկամիմ լինել:

18:15: Ապա թէ ՚ի խնդիրք ինչ են վասն բանի՛ եւ անուանց եւ օրինաց ձերոց, տեսէ՛ք ձեզէն. քանզի դատաւոր այդպիսի իրաց չկամի՛մ լինել[2592]։
[2592] Բազումք. Ապա եթէ խնդիրք ինչ են. կամ՝ իցեն վասն։ Ուր օրինակ մի. Ինչ եղեն վասն։
15. բայց եթէ խնդիրներ կան խօսքի կամ անունների եւ կամ ձեր օրէնքների մասին, դուք ինքնե՛րդ քննեցէք, քանի որ այդպիսի բաների դատաւոր լինել չեմ ուզում»:
15 Բայց եթէ վէճը խօսքի ու անուններու եւ ձեր օրէնքին վրայով է՝ դուք ձեզմէ տեսէք դատը. վասն զի ես այդպիսի բաներու դատաւոր ըլլալ չեմ ուզեր»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1515: но когда идет спор об учении и об именах и о законе вашем, то разбирайте сами; я не хочу быть судьею в этом.
18:15  εἰ δὲ ζητήματά ἐστιν περὶ λόγου καὶ ὀνομάτων καὶ νόμου τοῦ καθ᾽ ὑμᾶς, ὄψεσθε αὐτοί· κριτὴς ἐγὼ τούτων οὐ βούλομαι εἶναι.
18:15. εἰ (if) δὲ (moreover) ζητήματά (seekings-to) ἐστιν (it-be) περὶ (about) λόγου (of-a-forthee) καὶ (and) ὀνομάτων (of-names) καὶ (and) νόμου (of-a-parcelee) τοῦ (of-the-one) καθ' (down) ὑμᾶς, (to-ye," ὄψεσθε ( ye-shall-behold ) αὐτοί: (them) κριτὴς (a-separater) ἐγὼ (I) τούτων (of-the-ones-these) οὐ (not) βούλομαι ( I-purpose ) εἶναι. (to-be)
18:15. si vero quaestiones sunt de verbo et nominibus et legis vestrae vos ipsi videritis iudex ego horum nolo esseBut if they be questions of word and names and of your law, look you to it. I will not be judge of such things.
15. but if they are questions about words and names and your own law, look to it yourselves; I am not minded to be a judge of these matters.
18:15. Yet if truly these are questions about a word and names and your law, you should see to it yourselves. I will not be the judge of such things.”
18:15. But if it be a question of words and names, and [of] your law, look ye [to it]; for I will be no judge of such [matters].
But if it be a question of words and names, and [of] your law, look ye [to it]; for I will be no judge of such:

15: но когда идет спор об учении и об именах и о законе вашем, то разбирайте сами; я не хочу быть судьею в этом.
18:15  εἰ δὲ ζητήματά ἐστιν περὶ λόγου καὶ ὀνομάτων καὶ νόμου τοῦ καθ᾽ ὑμᾶς, ὄψεσθε αὐτοί· κριτὴς ἐγὼ τούτων οὐ βούλομαι εἶναι.
18:15. si vero quaestiones sunt de verbo et nominibus et legis vestrae vos ipsi videritis iudex ego horum nolo esse
But if they be questions of word and names and of your law, look you to it. I will not be judge of such things.
18:15. Yet if truly these are questions about a word and names and your law, you should see to it yourselves. I will not be the judge of such things.”
18:15. But if it be a question of words and names, and [of] your law, look ye [to it]; for I will be no judge of such [matters].
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
18:15: But if it be a question of words - Περι λογου, Concerning doctrine and names - whether the person called Jesus be the person you call the Messiah. And of your law - any particular nicety, concerning that law which is peculiar to yourselves: Look ye to it - settle the business among yourselves; the Roman government does not meddle with such matters, and I will not take upon me to - decide in a case that does not concern my office. As if he had said: "The Roman laws give religious liberty to Jews and Greeks; but, if controversies arise among you on these subjects, decide them among yourselves, or dispute about them as much as you please." A better answer could not be given by man; and it was highly becoming the acknowledged meekness, gentleness, and benevolence of this amiable man. He concluded that the state had no right to control any man's religious opinion; that was between the object of his worship and his own conscience; and therefore he was not authorized to intermeddle with subjects of this nature, which the law left to every man's private judgment. Had all the rulers of the people in every country acted as this sensible and benevolent Roman, laws against liberty of conscience, concerning religious persecution, would not be found to be, as they not are, blots and disgraces on the statute books of almost all the civilized nations of Europe.
Albert Barnes: Notes on the Bible - 1834
18:15: Of words - A dispute about words, for such he would regard all their controversies about religion to be.
And names - Probably he had heard something of the nature of the controversy, and understood it to be a dispute about names; that is, whether Jesus was to be called the Messiah or not. To him this would appear as a matter pertaining to the Jews alone, and to be ranked with their other disputes arising from the difference of sect and name.
Of your law - A question respecting the proper interpretation of the Law, or the rites and ceremonies which it commanded. The Jews had many such disputes, and Gallio did not regard them as coming under his cognizance as a magistrate.
Look ye to it - Judge this among yourselves; settle the difficulty as you can. Compare Joh 18:31.
For I will be no judge ... - I do not regard such questions as pertaining to my office, or deem myself called on to settle them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:15: a question: Act 23:29, Act 25:11, Act 25:19, Act 26:3; Ti1 1:4, Ti1 6:4; Ti2 2:23; Tit 3:9
look: Mat 27:4, Mat 27:24
for: Act 24:6-8; Joh 18:31
Geneva 1599
18:15 But if it be a question of (h) words and (i) names, and [of] your law, look ye [to it]; for I will be no judge of such [matters].
(h) As if a man has not spoken well, as judged by your religion.
(i) For this profane man thinks that the controversy of religion is merely a fight about words, and over nothing important.
John Gill
18:15 But if it be a question of words,.... "Or of the word", what the Jews called the word of God, which Gallio did not pretend to understand: "and names"; as the names of God, of Jesus, and of Christ, whether he is God, and the Messiah:
and of your law; concerning circumcision, whether these Christians, and the proselytes they make, are obliged unto it:
look ye to it; suggesting that this was a matter that lay before them, and they were the proper judges of, and might determine for themselves, since they had the free exercise of their religion, and a right of judging of everything that respected that within themselves, and for which they were best furnished, as having a more competent knowledge of them; as the Arabic version renders it, "and ye are more learned in these things"; and most conversant with them:
for I will be no judge of such matters; and it would be well if every civil magistrate would act the same part, and not meddle with religious affairs, any further than to preserve the public peace.
John Wesley
18:15 But if it be - He speaks with the utmost coolness and contempt, a question of names - The names of the heathen gods were fables and shadows. But the question concerning the name of Jesus is of more importance than all things else under heaven. Yet there is this singularity (among a thousand others) in the Christian religion, that human reason, curious as it is in all other things, abhors to inquire into it.
Robert Jamieson, A. R. Fausset and David Brown
18:15 if it be a question of words and names, and of your law . . . I will be no judge, &c.--in this only laying down the proper limits of his office.
18:1618:16: Եւ մերժեաց զնոսա յատենէ անտի։
16. Եւ նրանց ատեանից դուրս արեց:
16 Զանոնք ատեանէն վռնտեց։
Եւ մերժեաց զնոսա յատենէ անտի:

18:16: Եւ մերժեաց զնոսա յատենէ անտի։
16. Եւ նրանց ատեանից դուրս արեց:
16 Զանոնք ատեանէն վռնտեց։
zohrab-1805▾ eastern-1994▾ western am▾
18:1616: И прогнал их от судилища.
18:16  καὶ ἀπήλασεν αὐτοὺς ἀπὸ τοῦ βήματος.
18:16. καὶ (And) ἀπήλασεν (it-drove-off) αὐτοὺς (to-them) ἀπὸ (off) τοῦ (of-the-one) βήματος. (of-a-stepping-to)
18:16. et minavit eos a tribunaliAnd he drove them from the judgment seat.
16. And he drave them from the judgment-seat.
18:16. And he ordered them from the tribunal.
18:16. And he drave them from the judgment seat.
And he drave them from the judgment seat:

16: И прогнал их от судилища.
18:16  καὶ ἀπήλασεν αὐτοὺς ἀπὸ τοῦ βήματος.
18:16. et minavit eos a tribunali
And he drove them from the judgment seat.
16. And he drave them from the judgment-seat.
18:16. And he ordered them from the tribunal.
18:16. And he drave them from the judgment seat.
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
16-17: "Прогнал их...", очевидно, силою, вызванный к тому, вероятно, обычною назойливостью иудеев, добивавшихся осуждения Павла с нарушением порядка и всякого приличия. Изгнание иудеев из судилища сопровождалось побоями их, в чем приняли участие, кроме слуг проконсула, все Еллины, т. е. из бывших тут, причем более всех пострадавшим был Сосфен, начальник синагоги (вероятно, преемник Криспа), расправа с которым должна была дать особенную острастку остальным иудеям. Этот Сосфен был потом обращен апостолом ко Христу, был его сотрудником (1Кор.I:1) и после епископом в Колофоне, в Малой Азии (Чет. -Мин. Янв. 4).

"Галлион ни мало не беспокоился о том", что иудеям причинялась уже явная обида (ст. 14), подлежавшая судебным полномочиям проконсула. Так исполнилось обещание Господа апостолу, что никто не сделает ему зла; напротив пострадали лишь сами пытавшиеся причинить это зло. Вероятно, Галлион отнесся так безучастно к расправе над иудеями, находя, что суд толпы исполняет в данном случае только то, что должен был сделать сам закон в применении к нарушившим всякое к нему уважение назойливо противозаконными домогательствами.
Adam Clarke: Commentary on the Bible - 1831
18:16: And he drave them from the judgment seat - He saw that their accusation was both frivolous and vexatious, and he ordered them to depart, and the assembly to disperse. The word απηλασεν, which we translate he drave, does not signify here any act of violence on the part of Gallio or the Roman officers, but simply an authoritative dismission.
Albert Barnes: Notes on the Bible - 1834
18:16: And he drave them ... - He refused to hear and decide the controversy. The word used here does not denote that there was any violence used by Gallio, but merely that he dismissed them in an authoritative manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:16: Psa 76:10; Rom 13:3, Rom 13:4; Rev 12:16
John Gill
18:16 And he drave them from the judgment seat. He would not hear, and try the cause; but dismissed them with threatening them, if ever they brought an affair of that kind to him any more.
Robert Jamieson, A. R. Fausset and David Brown
18:16 drave them, &c.--annoyed at such a case.
18:1718:17: Եւ առեալ ամենեցուն Յունացն զՍոսթենէս ժողովրդապետն՝ հարկանէի՛ն առաջի ատենին. եւ ո՛չի՛նչ զայնմանէ Գաղւովնի փոյթ լինէր[2593]։ [2593] Բազումք. Գաղիովն. Գաղիովնի։
17. Եւ բոլոր յոյները ժողովրդապետ Սոսթենէսին բռնելով՝ ատեանի առաջ ծեծում էին, եւ Գաղիոնը այդ մասին բնաւ հոգ չէր անում:
17 Այն ատեն բոլոր Յոյները Սոսթենէս ժողովրդապետը բռնեցին ու ատեանին առջեւ ծեծեցին։ Այս բաներուն համար Գաղիոն բնաւ հոգ չէր ըներ։
Եւ առեալ ամենեցուն Յունացն զՍոսթենէս ժողովրդապետն` հարկանէին առաջի ատենին, եւ ոչինչ զայնմանէ Գաղիովնի փոյթ լինէր:

18:17: Եւ առեալ ամենեցուն Յունացն զՍոսթենէս ժողովրդապետն՝ հարկանէի՛ն առաջի ատենին. եւ ո՛չի՛նչ զայնմանէ Գաղւովնի փոյթ լինէր[2593]։
[2593] Բազումք. Գաղիովն. Գաղիովնի։
17. Եւ բոլոր յոյները ժողովրդապետ Սոսթենէսին բռնելով՝ ատեանի առաջ ծեծում էին, եւ Գաղիոնը այդ մասին բնաւ հոգ չէր անում:
17 Այն ատեն բոլոր Յոյները Սոսթենէս ժողովրդապետը բռնեցին ու ատեանին առջեւ ծեծեցին։ Այս բաներուն համար Գաղիոն բնաւ հոգ չէր ըներ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1717: А все Еллины, схватив Сосфена, начальника синагоги, били его перед судилищем; и Галлион нимало не беспокоился о том.
18:17  ἐπιλαβόμενοι δὲ πάντες σωσθένην τὸν ἀρχισυνάγωγον ἔτυπτον ἔμπροσθεν τοῦ βήματος· καὶ οὐδὲν τούτων τῶ γαλλίωνι ἔμελεν.
18:17. ἐπιλαβόμενοι ( Having-had-taken-upon ) δὲ (moreover," πάντες ( all ,"Σωσθένην (to-a-Sosthenes) τὸν (to-the-one) ἀρχισυνάγωγον (to-a-leading-together-firster) ἔτυπτον (they-were-battering) ἔμπροσθεν (in-toward-from) τοῦ (of-the-one) βήματος: (of-a-stepping-to) καὶ (and) οὐδὲν (not-moreover-one) τούτων (of-the-ones-these) τῷ (unto-the-one) Γαλλίωνι (unto-a-Gallion) ἔμελεν. (it-was-concerning)
18:17. adprehendentes autem omnes Sosthenen principem synagogae percutiebant ante tribunal et nihil eorum Gallioni curae eratAnd all laying hold on Sosthenes, the ruler of the synagogue, beat him before the judgment seat. And Gallio cared for none of those things.
17. And they all laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of these things.
18:17. But they, apprehending Sosthenes, a leader of the synagogue, beat him in front of the tribunal. And Gallio showed no concern for these things.
18:17. Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat [him] before the judgment seat. And Gallio cared for none of those things.
Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat [him] before the judgment seat. And Gallio cared for none of those things:

17: А все Еллины, схватив Сосфена, начальника синагоги, били его перед судилищем; и Галлион нимало не беспокоился о том.
18:17  ἐπιλαβόμενοι δὲ πάντες σωσθένην τὸν ἀρχισυνάγωγον ἔτυπτον ἔμπροσθεν τοῦ βήματος· καὶ οὐδὲν τούτων τῶ γαλλίωνι ἔμελεν.
18:17. adprehendentes autem omnes Sosthenen principem synagogae percutiebant ante tribunal et nihil eorum Gallioni curae erat
And all laying hold on Sosthenes, the ruler of the synagogue, beat him before the judgment seat. And Gallio cared for none of those things.
18:17. But they, apprehending Sosthenes, a leader of the synagogue, beat him in front of the tribunal. And Gallio showed no concern for these things.
18:17. Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat [him] before the judgment seat. And Gallio cared for none of those things.
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Adam Clarke: Commentary on the Bible - 1831
18:17: Then all the Greeks took Sosthenes - As this man is termed the chief ruler of the synagogue, it is probable that he had lately succeeded Crispus in that office; see Act 18:8; and that he was known either to have embraced Christianity, or to have favored the cause of St. Paul. He is supposed to be the same person whom St. Paul associates with himself in the first epistle to the Corinthians, Co1 1:1. Crispus might have been removed from his presidency in the synagogue as soon as the Jews found he had embraced Christianity, and Sosthenes appointed in his place.
And, as he seems to have speedily embraced the same doctrine, the Jews would be the more enraged, and their malice be directed strongly against him, when they found that the proconsul would not support them in their opposition to Paul.
But why should the Greeks beat Sosthenes? I have in the above note proceeded on the supposition that this outrage was committed by the Jews; and my reason for it is this: Οἱ Ἑλληνες, the Greeks, is omitted by AB, two of the oldest and most authentic MSS. in the world: they are omitted also by the Coptic and Vulgate, Chrysostom, and Bede. Instead of Οἱ Ἑλληνες, three MSS., one of the eleventh, and two of the thirteenth century, have Ιουδαιοι, the Jews; and it is much more likely that the Jews beat one of their own rulers, through envy at his conversion, than that the Greeks should do so; unless we allow, which is very probable, (if Ἑλληνες, Greeks, be the true reading), that these Hellenes were Jews, born in a Greek country, and speaking the Greek language.
And Gallio cared for none of those things - Και ουδεν τουτων τῳ Γαλλιωνι εμελεν. And Gallio did not concern himself, did not intermeddle with any of these things. As he found that it was a business that concerned their own religion, and that the contention was among themselves, and that they were abusing one of their own sect only, he did not choose to interfere. He, like the rest of the Romans, considered the Jews a most despicable people, and worthy of no regard; and their present conduct had no tendency to cause him to form a different opinion of them from that which he and his countrymen had previously entertained. It is not very likely, however, that Gallio saw this outrage; for, though it was before the judgment seat, it probably did not take place till Gallio had left the court; and, though he might be told of it, he left the matter to the lictors, and would not interfere.
The conduct of Gallio has been, in this case, greatly censured; and I think with manifest injustice. In the business brought before his tribunal, no man could have followed a more prudent or equitable course. His whole conduct showed that it was his opinion, that the civil magistrate had nothing to do with religious opinions or the concerns of conscience, in matters where the safety of the state was not implicated. He therefore refused to make the subject a matter of legal discussion. Nay, he went much farther; he would not even interfere to prevent either the Jews or the apostles from making proselytes. Though the complaint against the apostles was, that they were teaching men to worship God contrary to the law; see the note on Act 18:15, yet, even in this case, he did not think it right to exert the secular power to restrain the free discussion and teaching of matters which concerned the rights of conscience in things pertaining to the worship of the gods. As to his not preventing the tumult which took place, we may say, if he did see it, which is not quite evident, that he well knew that this could rise to no serious amount; and the lictors, and other minor officers, were there in sufficient force to prevent any serious riot, and it was their business to see that the public peace was not broken, besides, as a heathen, he might have no objection to permit this people to pursue a line of conduct by which they were sure to bring themselves and their religion into contempt. These wicked Jews could not disprove the apostle's doctrine, either by argument or Scripture; and they had recourse to manual logic, which was an indisputable proof of the badness of their own cause, and the strength of that of their opponents.
But in consequence of this conduct Gallio has been represented as a man perfectly careless and unconcerned about religion in general; and therefore has been considered as a proper type or representative of even professed Christians, who are not decided in their religious opinions or conduct. As a heathen, Gallio certainly was careless about both Judaism and Christianity. The latter he had probably never heard of but by the cause now before his judgment seat; and, from any thing he could see of the other, through the medium of its professors, he certainly could entertain no favorable opinion of it: therefore in neither case was he to blame. But the words, cared for none of those things, are both misunderstood and misapplied: we have already seen that they only mean that he would not intermeddle in a controversy which did not belong to his province and sufficient reasons have been alleged why he should act as he did. It is granted that many preachers take this for a text, and preach useful sermons for the conviction of the undecided and lukewarm; and it is to be deplored that there are so many undecided and careless people in the world, and especially in reference to what concerns their eternal interests. But is it not to be lamented, also, that there should be preachers of God's holy word who attempt to explain passages of Scripture which they do not understand? For he who preaches on Gallio cared for none of those things, in the way in which the passage has, through mismanagement, been popularly understood, either does not understand it, or he wilfully perverts the meaning.
Albert Barnes: Notes on the Bible - 1834
18:17: Then all the Greeks - The Greeks who had witnessed the persecution of Paul by the Jews, and who had seen the tumult which they had excited.
Took Sosthenes ... - As he was the chief ruler of the synagogue, he had probably been a leader in the opposition to Paul, and in the prosecution. Indignant at the Jews; at their bringing such questions before the tribunal; at their bigotry, and rage, and contentious spirit, they probably fell upon him in a tumultuous and disorderly manner as he was leaving the tribunal. The Greeks would feel no small measure of indignation at these disturbers of the public peace, and they took this opportunity to express their rage.
And beat him - ἔτυπτον etupton. This word is not what is commonly used to denote a judicial act of scourging. It probably means that they fell upon him and beat him with their fists, or with whatever was at band,
Before the judgment seat - Probably while leaving the tribunal. Instead of "Greeks" in this verse, some mss. read "Jews," but the former is probably the true reading. The Syriac, Arabic, and Coptic read it "the Gentiles." It is probable that this Sosthenes afterward became a convert to the Christian faith, and a preacher of the gospel. See Co1 1:1-2, "Paul, and Sosthenes our brother, unto the church of God which is at Corinth."
And Gallio cared ... - This has been usually charged on Gallio as a matter of reproach, as if he were wholly indifferent to religion. But the charge is unjustly made, and his name is often most improperly used to represent the indifferent, the worldly, the careless, and the skeptical. By the testimony of ancient writers he was a most mild and amiable man, arid an upright and just judge. There is not the least evidence that he was indifferent to the religion of his country, or that he was of a thoughtless and skeptical turn of mind. All that this passage implies is:
(1) That he did not deem it to be his duty, or a part of his office, to settle questions of a theological nature that were started among the Jews.
(2) that he was unwilling to make this subject a matter of legal discussion and investigation.
(3) that he would not interfere, either on one side or the other, in the question about proselytes either to or from Judaism. So far, certainly, his conduct was exemplary and proper.
(4) that he did not choose to interpose, and rescue Sosthenes from the hands of the mob. From some cause he was willing that he should feel the effects of the public indignation. Perhaps it was not easy to quell the riot; perhaps he was not unwilling that he who had joined in a furious and unprovoked persecution should feel the effect of it in the excited passions of the people. At all events, he was but following the common practice among the Romans, which was to regard the Jews with contempt, and to care little how much they were exposed to popular fury and rage. In this he was wrong; and it is certain, also, that he was indifferent to the disputes between Jews and Christians; but there is no propriety in defaming his name, and making him the type and representative of all the thought less and indifferent on the subject of religion in subsequent times. Nor is there propriety in using this passage as a text as applicable to this class of people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:17: Sosthenes: Co1 1:1
the chief: Act 18:8
And Gallio: Act 17:32; Amo 6:6; Co1 1:23
John Gill
18:17 Then all the Greeks took Sosthenes,.... These were not the Greeks or Gentiles that were devout persons, or converted to Christianity, and were on the side of Paul, and fell foul on Sosthenes, as being his chief accuser; for this is not agreeably to the spirit and character of such persons, but the profane and unconverted Greeks, who observing that Gallio sent the Jews away, with some resentment and contempt, were encouraged to fall upon the principal of them, and use him in a very ill manner; it is very likely that this person was afterwards converted, and is the same that is mentioned in 1Cor 1:1. The name is Greek, and there is one of this name mentioned among the executors of Plato's will (w). This man was now
chief ruler of the synagogue; chosen in, very likely, upon Crispus becoming a Christian, and being baptized:
and beat him before the judgment seat; of Gallio; before he and his friends could get out of court:
and Gallio cared for none of these things; which might not be owing to any sluggishness in him, but to an ill opinion he had of the Jews, as being a turbulent and uneasy people, and therefore he connived at some of the insolencies of the people towards them; though it did not become him, as a magistrate, to act such a part, whose business it was to keep the public peace, to quell disorders, to protect men's persons, and property, and prevent abuse and mischief, and to correct and punish for it. The Arabic version renders it, "and no man made any account of Gallio"; they did not fear his resentment, he having drove the Jews from the judgment seat.
(w) Laert. l. 3. in Vita Platon.
John Wesley
18:17 Then they all took Sosthenes - The successor of Crispus, and probably Paul's chief accuser, and beat him - It seems because he had occasioned them so much trouble to no purpose, before the judgment seat - One can hardly think in the sight of Gallio, though at no great distance from him. And it seems to have had a happy effect. For Sosthenes himself was afterward a Christian, 1Cor 1:1.
Robert Jamieson, A. R. Fausset and David Brown
18:17 all the Greeks--the Gentile spectators.
took Sosthenes--perhaps the successor of Crispus, and certainly the head of the accusing party. It is very improbable that this was the same Sosthenes as the apostle afterwards calls "his brother" (1Cor 1:1).
and beat him before the judgment-seat--under the very eye of the judge.
And Gallio cared for none of those things--nothing loath, perhaps, to see these turbulent Jews, for whom probably he felt contempt, themselves getting what they hoped to inflict on another, and indifferent to whatever was beyond the range of his office and case. His brother eulogizes his loving and lovable manners. Religious indifference, under the influence of an easy and amiable temper, reappears from age to age.
18:1818:18: Բայց Պաւղոսի տակաւին մնացեալ աւուրս բազումս, յեղբարցն հրաժարեալ՝ նաւէր յԱսորիս. եւ ընդ նմա Պրիսկիլլայ եւ Ակիւղաս, փոքրել զգլուխ ՚ի Կենքրեայ, քանզի ուխտադի՛ր էր[2594]։ [2594] Օրինակ մի. Աւուրս բազումս առ եղբարս. հրաժա՛՛։ Ոմանք. Եւ ընդ Պրիսկիղա եւ Ակիւղա... ՚ի Կենքրայ. քանզի ուխտադիրք էին։
18. Իսկ Պօղոսը դեռ շատ օրեր մնալով՝ եղբայրներից հրաժեշտ առաւ եւ նաւարկեց դէպի Ասորիք: Նրա հետ էին նաեւ Պրիսկիղան եւ Ակիւղասը: Նա Կենքրայում գլուխը խուզել էր, քանի որ ուխտ էր արել:
18 Պօղոս տակաւին շատ օրեր հոն մնալէ ետքը, եղբայրներէն բաժնուելով՝ նաւով դէպի Սուրիա գնաց Պրիսկիղային եւ Ակիւղասին հետ, առաջ Կենքրայի մէջ իր մազերը կտրելով, վասն զի ուխտաւոր էր։
Բայց Պաւղոսի տակաւին մնացեալ աւուրս բազումս, յեղբարց հրաժարեալ` նաւէր յԱսորիս, եւ ընդ նմա Պրիսկիղա եւ Ակիւղաս, փոքրել զգլուխ ի Կենքրա, քանզի ուխտադիր էր:

18:18: Բայց Պաւղոսի տակաւին մնացեալ աւուրս բազումս, յեղբարցն հրաժարեալ՝ նաւէր յԱսորիս. եւ ընդ նմա Պրիսկիլլայ եւ Ակիւղաս, փոքրել զգլուխ ՚ի Կենքրեայ, քանզի ուխտադի՛ր էր[2594]։
[2594] Օրինակ մի. Աւուրս բազումս առ եղբարս. հրաժա՛՛։ Ոմանք. Եւ ընդ Պրիսկիղա եւ Ակիւղա... ՚ի Կենքրայ. քանզի ուխտադիրք էին։
18. Իսկ Պօղոսը դեռ շատ օրեր մնալով՝ եղբայրներից հրաժեշտ առաւ եւ նաւարկեց դէպի Ասորիք: Նրա հետ էին նաեւ Պրիսկիղան եւ Ակիւղասը: Նա Կենքրայում գլուխը խուզել էր, քանի որ ուխտ էր արել:
18 Պօղոս տակաւին շատ օրեր հոն մնալէ ետքը, եղբայրներէն բաժնուելով՝ նաւով դէպի Սուրիա գնաց Պրիսկիղային եւ Ակիւղասին հետ, առաջ Կենքրայի մէջ իր մազերը կտրելով, վասն զի ուխտաւոր էր։
zohrab-1805▾ eastern-1994▾ western am▾
18:1818: Павел, пробыв еще довольно дней, простился с братиями и отплыл в Сирию, --и с ним Акила и Прискилла, --остригши голову в Кенхреях, по обету.
18:18  ὁ δὲ παῦλος ἔτι προσμείνας ἡμέρας ἱκανὰς τοῖς ἀδελφοῖς ἀποταξάμενος ἐξέπλει εἰς τὴν συρίαν, καὶ σὺν αὐτῶ πρίσκιλλα καὶ ἀκύλας, κειράμενος ἐν κεγχρεαῖς τὴν κεφαλήν, εἶχεν γὰρ εὐχήν.
18:18. Ὁ (The-one) δὲ (moreover) Παῦλος (a-Paulos) ἔτι (if-to-a-one) προσμείνας (having-stayed-toward) ἡμέρας (to-days) ἱκανὰς ( to-ampled ) τοῖς (unto-the-ones) ἀδελφοῖς ( unto-brethrened ) ἀποταξάμενος ( having-arranged-off ) ἐξέπλει (it-was-floating-out-unto) εἰς (into) τὴν (to-the-one) Συρίαν, (to-a-Suria,"καὶ (and) σὺν (together) αὐτῷ (unto-it) Πρίσκιλλα (a-Priskilla) καὶ (and) Ἀκύλας, (an-Akulas," κειράμενος ( having-sheared ) ἐν (in) Κενχρεαῖς (unto-Kenchrea') τὴν (to-the-one) κεφαλήν, (to-a-head,"εἶχεν (it-was-holding) γὰρ (therefore) εὐχήν. (to-a-goodly-holding)
18:18. Paulus vero cum adhuc sustinuisset dies multos fratribus valefaciens navigavit Syriam et cum eo Priscilla et Aquila qui sibi totonderat in Cencris caput habebat enim votumBut Paul, when he had stayed yet many days, taking his leave of the brethren, sailed thence into Syria (and with him Priscilla and Aquila), having shorn his head in Cenchrae. For he had a vow.
18. And Paul, having tarried after this yet many days, took his leave of the brethren, and sailed thence for Syria, and with him Priscilla and Aquila; having shorn his head in Cenchreae: for he had a vow.
18:18. Yet truly, Paul, after he had remained for many more days, having said goodbye to the brothers, sailed into Syria, and with him were Priscilla and Aquila. Now he had shaved his head in Cenchreae, for he had made a vow.
18:18. And Paul [after this] tarried [there] yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn [his] head in Cenchrea: for he had a vow.
And Paul [after this] tarried [there] yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn [his] head in Cenchrea: for he had a vow:

18: Павел, пробыв еще довольно дней, простился с братиями и отплыл в Сирию, --и с ним Акила и Прискилла, --остригши голову в Кенхреях, по обету.
18:18  ὁ δὲ παῦλος ἔτι προσμείνας ἡμέρας ἱκανὰς τοῖς ἀδελφοῖς ἀποταξάμενος ἐξέπλει εἰς τὴν συρίαν, καὶ σὺν αὐτῶ πρίσκιλλα καὶ ἀκύλας, κειράμενος ἐν κεγχρεαῖς τὴν κεφαλήν, εἶχεν γὰρ εὐχήν.
18:18. Paulus vero cum adhuc sustinuisset dies multos fratribus valefaciens navigavit Syriam et cum eo Priscilla et Aquila qui sibi totonderat in Cencris caput habebat enim votum
But Paul, when he had stayed yet many days, taking his leave of the brethren, sailed thence into Syria (and with him Priscilla and Aquila), having shorn his head in Cenchrae. For he had a vow.
18:18. Yet truly, Paul, after he had remained for many more days, having said goodbye to the brothers, sailed into Syria, and with him were Priscilla and Aquila. Now he had shaved his head in Cenchreae, for he had made a vow.
18:18. And Paul [after this] tarried [there] yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn [his] head in Cenchrea: for he had a vow.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Здесь и текст несколько неясен, и событие упоминаемое несколько загадочно. Неясно прежде всего то, к кому относится выражение остригши голову, так как, кроме Павла как главного действующего лица в этом повествовании, это может быть отнесено и к Акиле, имя которого, по-видимому, недаром и поставлено в греческом тексте позади имени жены (Прискилла и Акила), в непосредственной близости с данным событием. Как бы то ни было, и Павел, и Акила могли допустить над собою еврейский обряд, без большого соблазна для верующих и без особого противоречия своим убеждениям. Известно из дальнейшего, что Павел участвует в совершении подобного обряда в Иерусалиме по совету старейших апостолов (XXI:22: и дал., ср. XVI:3).

Что касается значения самого факта острижения головы по обету, то это было, вероятно, христианизированное исполнение ветхозаветного закона о назорействе по обету (Чис VI гл. ). По этому закону дававший Богу обет назорейства на известное определенное время не должен был, между прочим, стричь волосы на голове своей; острижение совершалось только или по истечении срока обета, или в случае осквернения обета (предусмотренных законом), когда самый обет предписывалось начинать снова. Так как все эти обряды соединялись с принесением жертвы и, следовательно, могли иметь место только при храме, исключение чего едва ли допускалось для живущих в рассеянии и путешествующих, то упоминаемое Дееписателем острижение главы означало, вероятно, окончание какого-либо частного обета, для коего апостол воспользовался узаконенным символом.

"В Кенфеях..." - Кенфейская гавань к востоку от Коринфа, откуда Павел со спутниками отплыл в Сирию.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Visit to Ephesus and Jerusalem.
18 And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow. 19 And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews. 20 When they desired him to tarry longer time with them, he consented not; 21 But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus. 22 And when he had landed at Cæsarea, and gone up, and saluted the church, he went down to Antioch. 23 And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.

We have here Paul in motion, as we have had him at Corinth for some time at rest, but in both busy, very busy, in the service of Christ; if he sat still, if he went about, still it was to do good. Here is,

I. Paul's departure from Corinth, v. 18. 1. He did not go away till some time after the trouble he met with there; from other places he had departed when the storm arose, but not from Corinth, because there it had no sooner risen than it fell again. Some tell us that Gallio did privately countenance Paul, and took him into his favour, and that this occasioned a correspondence between Paul and Seneca, Gallio's brother, which some of the ancients speak of. After this he tarried there yet a good while, some think, beyond the year and a half mentioned, v. 11. While he found he laboured not in vain, he continued labouring. 2. When he went, he took leave of the brethren solemnly, and with much affection, with suitable comforts and counsels, and prayers at parting, commending what was good, reproving what was otherwise, and giving them necessary cautions against the wiles of the false apostles; and his farewell sermon would leave impressions upon them. 3. He took with him Priscilla and Aquila, because they had a mind to accompany him; for they seemed disposed to remove, and not inclined to stay long at a place, a disposition which may arise from a good principle, and have good effects, and therefore ought not to be condemned in others, though it ought to be suspected in ourselves. There was a great friendship contracted between them and Paul, and therefore, when he went, they begged to go along with him. 4. At Cenchrea, which was hard by Corinth, the port where those that went to sea from Corinth took ship, either Paul or Aquila (for the original does not determine which) had his head shaved, to discharge himself from the vow of a Nazarite: Having shorn his head at Cenchrea; for he had a vow. Those that lived in Judea were, in such a case, bound to do it at the temple: but those who lived in other countries might do it in other places. The Nazarite's head was to be shaved when either his consecration was accidentally polluted, in which case he must begin again, or when the days of his separation were fulfilled (Num. vi. 9; xiii. 18), which, we suppose, was the case here. Some throw it upon Aquila, who was a Jew (v. 2), and retained perhaps more of his Judaism than was convenient; but I see no harm in admitting it concerning Paul, for concerning him we must admit the same thing (ch. xxi. 24, 26), not only in compliance for a time with the Jews, to whom he became as a Jew (1 Cor. ix. 20), that he might win upon them, but because the vow of the Nazarites, though ceremonial, and as such ready to vanish away, had yet a great deal of moral and very pious significance, and therefore was fit to die the last of all the Jewish ceremonies. The Nazarites are joined with the prophets (Amos ii. 11), and were very much the glory of Israel (Lam. iv. 7), and therefore it is not strange if Paul bound himself for some time with the vow of a Nazarite from wine and strong drink, and from being trimmed, to recommend himself to the Jews; and from this he now discharged himself.

II. Paul's calling at Ephesus, which was the metropolis of the Lesser Asia, and a sea-port. 1. There he left Aquila and Priscilla; not only because they would be but burdensome to him in his journey, but because they might be serviceable to the interests of the gospel at Ephesus. Paul intended shortly to settle there for some time, and he left Aquila and Priscilla there in the mean time, for the same end as Christ sent his disciple before to every place where he himself would come, to prepare his way. Aquila and Priscilla might, by private conversation, being very intelligent judicious Christians, dispose the minds of many to give Paul, when he should come among them, a favourable reception, and to understand his preaching; therefore he calls them his helpers in Christ Jesus, Rom. xvi. 3. 2. There he preached to the Jews in their synagogue; though he did but call there in his journey, yet he would not go without giving them a sermon. He entered into the synagogue, not as a hearer, but as a preacher, for there he reasoned with the Jews. Though he had abandoned the Jews at Corinth, who opposed themselves, and blasphemed, yet he did not, for their sakes, decline the synagogues of the Jews in other places, but still made the first offer of the gospel to them. We must not condemn a whole body or denomination of men, for the sake of some that conduct themselves ill. 3. The Jews at Ephesus were so far from driving Paul away that they courted his stay with them (v. 20): They desired him to tarry longer with them, to instruct them, in the gospel of Christ. These were more noble, and better bred, than those Jews at Corinth, and other places, and it was a sign that God had not quite cast away his people, but had a remnant among them. 4. Paul would not stay with them now: He consented not; but bade them farewell. He had further to go; he must by all means keep this feast at Jerusalem; not that he thought himself bound in duty to it (he knew the laws of the feasts were no longer binding), but he had business t Jerusalem (whatever it was) which would be best done at the time of the feast, when there was a general rendezvous of all the Jews from all parts; which of the feasts it was we are not told, probably it was the passover, which was the most eminent. 5. He intimated his purpose, after this journey, to come and spend some time at Ephesus, being encouraged by their kind invitation to hope that he should do good among them. It is good to have opportunities in reserve, when one good work is over to have another to apply ourselves to: I will return again to you, but he inserts that necessary proviso, if God will. Our times are in God's hand; we purpose, but he disposes; and therefore we must make all our promises with submission to the will of God. If the Lord will, we shall live, and do this or that. I will return again to you, if the Spirit suffer me (ch. xvi. 7); this was included in Paul's case; not only if providence permit, but if God do not otherwise direct my motions.

III. Paul's visit to Jerusalem; a short visit it was, but it served as a token of respect to that truly mother-church. 1. He came by sea to the port that lay next to Jerusalem. He sailed from Ephesus (v. 21), and landed at Cæsarea, v. 22. He chose to go by sea, for expedition and for safety, and that he might see the works of the Lord, and his wonders in the deep. Joppa had been the port for Jerusalem, but Herod having improved Cæsarea, and the port at Joppa being dangerous, that was generally made use of. 2. He went up, and saluted the church, by which, I think, is plainly meant the church at Jerusalem, which is emphatically called the church, because there the Christian church began, ch. xv. 4. Paul thought it requisite to show himself among them, that they might not think his success among them, that they might not think his success among the Gentiles had made him think himself either above them or estranged from them, or that the honour God had put upon him made him unmindful of the honour he owed to them. His going to salute the church at Jerusalem intimates, (1.) That it was a very friendly visit that he made them, in pure kindness, to enquire into their state, and to testify his hearty good-will to them. Note, The increase of our new friends should not make us forget our old ones, but it should be a pleasure to good men, and good ministers, to revive former acquaintance. The ministers at Jerusalem were constant residents, Paul was a constant itinerant; but he took care to keep up a good correspondence with them, that they might rejoice with him in his going out, and he might rejoice with them in their tents, and they might both congratulate and wish well to one another's comfort and success. (2.) That it was but a short visit. He went up, and saluted them, perhaps with the holy kiss, and made no stay among them. It was designed but for a transient interview, and yet Paul undertook this long journey for that. This is not the world we are to be together in. God's people are the salt of the earth, dispersed and scattered; yet it is good to see one another sometimes, if it be but to see one another, that we may confirm mutual love, may the better keep up our spiritual communion with one another at a distance, and may long the more for that heavenly Jerusalem in which we hope to be together for ever.

IV. His return through those countries where he had formerly preached the gospel. 1. He went and spent some time in Antioch, among his old friends there, whence he was first sent out to preach among the Gentiles, ch. xiii. 1. He went down to Antioch, to refresh himself with the sight and conversation of the ministers there; and a very good refreshment it is to a faithful minister to have for awhile the society of his brethren; for, as iron sharpeneth iron, so doth a man the countenance of his friend. Paul's coming to Antioch would bring to remembrance the former days, which would furnish him with matter for fresh thanksgiving. 2. Thence he went over the country of Galatia and Phrygia in order, where he had preached the gospel, and planted churches, which, though very briefly mentioned (ch. xvi. 6), was yet a glorious work, as appears by Gal. iv. 14, 15, where Paul speaks of his preaching the gospel to the Galatians at the first, and their receiving him as an angel of God. These country churches (for such they were [Gal. i. 2], and we read not of any city in Galatia where a church was) Paul visited in order as they lay, watering what he had been instrumental to plant, and strengthening all the disciples. His very coming among them, and owning them, were a great strengthening to them and their ministers. Paul's countenancing them was encouraging them; but that was not all: he preached that to them which strengthened them, which confirmed their faith in Christ, their resolutions for Christ, and their pious affections to him. Disciples need to be strengthened, for they are compassed about with infirmity; ministers must do what they can to strengthen them, to strengthen them all, by directing them to Christ, and bringing them to live upon him, whose strength is perfected in their weakness, and who is himself their strength and song.
Adam Clarke: Commentary on the Bible - 1831
18:18: And Paul - tarried there yet a good while - The persecuting Jews plainly saw, from the manner in which the proconsul had conducted this business, that they could have no hope of raising a state persecution against the apostles; and the laws provided so amply for the personal safety of every Roman citizen that then were afraid to proceed any farther in their violence. It would not be unknown that Paul was possessed of the right of Roman citizenship; and therefore his person was sacred as long as he did nothing contrary to the laws.
It is probable that at this time Paul stayed, on the whole, as Corinth, about two years.
Having shorn his head in Cenchrea - But who was it that shore his head? Paul or Aquila? Some think the latter, who had bound himself by the Nazarite vow, probably before he became a Christian; and, being under that vow, his conscience would not permit him to disregard it. There is nothing in the text that absolutely obliges us to understand this action as belonging to St. Paul. It seems to have been the act of Aquila alone; and therefore both Paul and Priscilla are mentioned before Aquila; and it is natural to refer the vow to the latter. Yet there are certainly some weighty reasons why the vow should be referred to St. Paul, and not to Aquila; and interpreters are greatly divided on the subject. Chrysostom, Isidore of Seville, Grotius, Hammond, Zegerus, Erasmus, Baronius, Pearce, Wesley, and others, refer the vow to Aquila. - Jerome, Augustin, Bede, Calmet, Dodd, Rosenmuller, and others, refer it to St. Paul. Each party has its strong reasons - the matter is doubtful - the bare letter of the text determines nothing: yet I cannot help leaning to the latter opinion. Perhaps it was from feeling the difficulty of deciding which was under the vow that the Ethiopic and two Latin versions, instead of κειραμενος, having shaved, in the singular, appear to have read κειραμενοι, they shaved; and thus put both Paul and Aquila under the vow.
Cenchrea. This was a port on the east side of the isthmus of Corinth, opposite to the Lecheum, which was the other port on the west. And it is likely that it was at Cenchrea that St. Paul took shipping for Syria, as it would be more convenient her him, and a shorter passage to embark at Cenchrea, in order to go by the Aegean Sea to Syria, than to embark at the Lecheum, and sail down into the Mediterranean. This isthmus is generally described now as dividing the Gulf of Lepanto, on the west, from the Gulf of Engia, or Eginaon, on the east.
Albert Barnes: Notes on the Bible - 1834
18:18: And sailed thence into Syria - Or set sail for Syria. His design was to go to Jerusalem to the festival which was soon to occur, Act 18:21.
Having shorn his head - Many interpreters have supposed that this refers to Aquila, and not to Paul. But the connection evidently requires us to understand it of Paul, though the Greek construction does not with certainty determine to which it refers. The Vulgate refers it to Aquila, the Syriac to Paul.
In Cenchrea - Cenchrea was the eastern port of Corinth. A church was formed in that place, Rom 16:1.
For he had a vow - A "vow" is a solemn promise made to God respecting anything. The use of vows is observable throughout the Scripture. Jacob, going into Mesopotamia, vowed one-tenth of his estate, and promised to offer it at Bethel to the honor of God, Gen 28:22. Moses made many regulations in regard to vows. A man might devote himself or his children to the Lord. He might devote any part of his time or property to his service. The vow they were required sacredly to observe Deu 23:21-22, except in certain specified cases they were permitted to redeem what had been thus devoted. The most remarkable vow among the Jews was that of the Nazarite, by which a man made a solemn promise to God to abstain from wine, and from all intoxicating liquors, to let the hair grow, not to enter any house polluted by having a dead body in it, or to attend any funeral. This vow generally lasted eight days, sometimes a month, sometimes during a definite period fixed by themselves, and sometimes during their whole lives. When the vow expired, the priest made an offering of a he-lamb for a burnt-offering, a she-lamb for an expiatory sacrifice, and a ram for a peace-offering. The priest then, or some other person, shaved the head of the Nazarite at the door of the tabernacle, and burnt the hair on the fire of the altar. Those who made the vow out of Palestine, and who could not come to the temple when the vow was expired, contented themselves with observing the abstinence required by the Law, and cutting off the hair where they were. This I suppose to have been the case with Paul. His hair he cut off at the expiration of the vow at Cenchrea, though he delayed to perfect the vow by the proper ceremonies until he reached Jerusalem, Act 21:23-24. Why Paul made this vow, or on what occasion, the sacred historian has not informed us, and conjecture, perhaps, is useless. We may observe, however:
(1) That if was common for the Jews to make such vows to God, as an expression of gratitude or of devotedness to his service, when they had been raised up from sickness, or delivered from danger or calamity. See Josephus, i. 2, 15. Vows of this nature were also made by the Gentiles on occasions of deliverance from any signal calamity (Juvenal, Sat., 12, 81). It is possible that Paul may have made such a vow in consequence of signal deliverance from some of the numerous perils to which he was exposed. But,
(2) There is reason to think that it was mainly with a design to convince the Jews that he did not despise their law, and was not its enemy. See Act 21:22-24. In accordance with the custom of the nation, and in compliance with a law which was not wrong in itself, he might have made this vow, not for a time-serving purpose, but in order to conciliate them, and to mitigate their anger against the gospel. See Co1 9:19-21. But where nothing is recorded, conjecture is useless. Those who wish to see the subject discussed may consult Grotius and Kuinoel in loco; Spencer, De Legibus Hebrae., p. 862; and Calmet's Dictionary, "Nazarite."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:18: Syria: Act 15:23, Act 15:41, Act 21:3; Gal 1:21
Priscilla: Act 18:2
having: Act 21:24; Num 6:5-9, Num 6:18; Co1 9:20
Cenchrea: Cenchrea, now Kenkri, was the port of Corinth, on the east side of the isthmus, and about nine miles from the city. Rom 16:1
Geneva 1599
18:18 (6) And Paul [after this] tarried [there] yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; (k) having shorn [his] head in (l) Cenchrea: for he had a vow.
(6) Paul is made all to all, to win all to Christ.
(k) That is, Paul.
(l) Cenchrea was a haven of the Corinthians.
John Gill
18:18 And Paul after this tarried there yet a good while,.... A year and a half, as in Acts 18:11 for this insurrection might follow immediately upon the vision the apostle had; and who by that was encouraged to continue in this city, notwithstanding the treatment he met with; he not doubting of the promise of God, and of his power and faithfulness to fulfil it, though this was a trial of his faith and constancy:
and then took his leave of the brethren; whom he had been instrumental in the conversion of, and had established and confirmed in the faith; and having now done his work in this place, at least for the time present, he takes his leave of them and departs:
and sailed thence into Syria; or towards Syria, for he took Ephesus by the way, which was in Asia, and stopped there a little while:
and with him Priscilla and Aquila; whom he had met with at Corinth, and with whom he had lodged and wrought at his trade, Acts 18:2
Having shorn his head in Cenchrea; which some understand not of Paul, but of Aquila, who is the last person spoken of; and the Ethiopic version reads in the plural number, referring this to both Priscilla and Aquila, "and they had shaved their heads, for they had a vow"; and so it was read in a manuscript of Baronius, and Bede observes, that it was read in like manner in some copies in his time; but the more authentic reading is in the singular number, and is more generally understood of the Apostle Paul; who being about to go into Judea, to the Jew became a Jew, that he might gain some: Cenchrea, where this was done, was a sea port belonging to the Corinthians, on the east of the Isthmus, as Lechea was on the west; according to Pliny (x), there were two gulfs, or bays, to the Isthmus, the one he calls the Corinthian bay, and others the Crissean and Alcyonian bay, and Golfo de Petras; the other the Saronic bay, now called Golfo de Engia; Lechea was in the Corinthian bay, and Cenchrea in the Saronic bay; and both belonged to Corinth, and were the bounds of the Straights; the space between them was the Isthmus, which consisted of about five miles; and so Pausanias says (y), the Isthmus of the Corinthians is washed on both sides by the sea; on one side at Cenchrea, and on the other at Lechea, and this makes the island a continent; and likewise Philo (z) giving an account of a voyage of Flaccus says, that passing over the Ionian gulf, he came to the sea (or shore) of Corinth ------- and going over the Isthmus from Lechea, to the opposite sea, he came down to Cenchrea, a seaport of the Corinthians; of which Apuleius (a) gives this account:
"this town is a most noble colony of the Corinthians, it is washed by the Aegean and Saronic sea, where there is a port, a most safe receptacle for ships, and very populous.''
Hither the apostle came from Corinth to take shipping, and from hence he sailed to Syria, as before observed: it has its name either from millet, for "Cenchros" signifies "millet"; and "Cenchrias" is "bread made of millet"; or from the bird "Cenchris", which is a kind of hawk; See Gill on Rom 16:1.
For he had a vow; this, some think, could not be the vow of the Nazarites, for then he should have stayed till he came to Jerusalem, and have shaved his head at the door of the tabernacle of the congregation, and cast the hair into the fire, under the pot in which the peace offerings were boiled (b); though he that vowed in the country, was not obliged to this: others think it was such an one as the Jews in travelling used, that they would not shave till they came to such a place; and so the apostle had made a vow that he would shave at Cenchrea; and accordingly did; but this is not likely, that the apostle should make a vow upon so light an occasion: others that it refers to his going to Jerusalem, to keep the feast there, Acts 18:21 and so these think the words are a reason, not of his shaving of his head, but of his sailing to Syria; the first is most probable, that it was a Nazarite's vow; see Acts 21:24.
(x) Nat. Hist. l. 4. c. 4. (y) Corinthiaca sive, l. 2. p. 86. (z) In Flaccum, p. 987. (a) Metamorphos. l. 10. in fine. (b) Misn. Nazir, c. 6. sect. 8. Maimon. & Bartenora in ib. Bemidbar Rabba, sect. 10. fol. 201. 3.
John Wesley
18:18 Paul continued many days - After the year and six months, to confirm the brethren. Aquila having shaved his head - As was the custom in a vow, Acts 21:24; Num 6:18. At Cenchrea - A seaport town, at a small distance from Corinth.
Robert Jamieson, A. R. Fausset and David Brown
18:18 Paul . . . tarried . . . yet a good while--During his long residence at Corinth, Paul planted other churches in Achaia (2Cor 1:1).
then took . . . leave of the brethren, and sailed . . . into--rather, "for"
Syria--to Antioch, the starting-point of all the missions to the Gentiles, which he feels to be for the present concluded.
with him Priscilla and Aquila--In this order the names also occur in Acts 18:26 (according to the true reading); compare Rom 16:3; Ti2 4:19, which seem to imply that the wife was the more prominent and helpful to the Church. Silas and Timotheus doubtless accompanied the apostle, as also Erastus, Gaius, and Aristarchus (Acts 19:22, Acts 19:29). Of Silas, as Paul's associate, we read no more. His name occurs last in connection with Peter and the churches of Asia Minor [WEBSTER and WILKINSON].
having shorn his head in Cenchrea--the eastern harbor of Corinth, about ten miles distant, where a church had been formed (Rom 16:1).
for he--Paul.
had a vow--That it was the Nazarite vow (Num. 6:1-27) is not likely. It was probably one made in one of his seasons of difficulty or danger, in prosecution of which he cuts off his hair and hastens to Jerusalem to offer the requisite sacrifice within the prescribed thirty days [JOSEPHUS, Wars of the Jews, 2.15.1]. This explains the haste with which he leaves Ephesus (Acts 18:21), and the subsequent observance, on the recommendation of the brethren, of a similar vow (Acts 21:24). This one at Corinth was voluntary, and shows that even in heathen countries he systematically studied the prejudices of his Jewish brethren.
18:1918:19: Եւ հասեալ յԵփեսոս՝ զնոսա եթո՛ղ անդ, եւ ինքն մտեալ ՚ի ժողովուրդն խօսէ՛ր ընդ Հրեայսն[2595]։ [2595] Օրինակ մի. Բայց իբրեւ եհաս յԵփեսոս, զնոսա եթող անդր. եւ ինքն մտեալ անդրէն առ ժողովուրդն, խօսէր առ Հրէ՛՛։
19. Եւ Եփեսոս հասնելով՝ նրանց այնտեղ թողեց եւ ինքը ժողովարան մտնելով՝ խօսքն ուղղեց հրեաներին:
19 Երբ Եփեսոս հասաւ, զանոնք հոն ձգեց եւ ինք ժողովարանը մտնելով՝ Հրեաներուն հետ կը խօսէր։
Եւ հասեալ յԵփեսոս` զնոսա եթող անդ, եւ ինքն մտեալ ի ժողովուրդն խօսէր ընդ Հրեայսն:

18:19: Եւ հասեալ յԵփեսոս՝ զնոսա եթո՛ղ անդ, եւ ինքն մտեալ ՚ի ժողովուրդն խօսէ՛ր ընդ Հրեայսն[2595]։
[2595] Օրինակ մի. Բայց իբրեւ եհաս յԵփեսոս, զնոսա եթող անդր. եւ ինքն մտեալ անդրէն առ ժողովուրդն, խօսէր առ Հրէ՛՛։
19. Եւ Եփեսոս հասնելով՝ նրանց այնտեղ թողեց եւ ինքը ժողովարան մտնելով՝ խօսքն ուղղեց հրեաներին:
19 Երբ Եփեսոս հասաւ, զանոնք հոն ձգեց եւ ինք ժողովարանը մտնելով՝ Հրեաներուն հետ կը խօսէր։
zohrab-1805▾ eastern-1994▾ western am▾
18:1919: Достигнув Ефеса, оставил их там, а сам вошел в синагогу и рассуждал с Иудеями.
18:19  κατήντησαν δὲ εἰς ἔφεσον, κἀκείνους κατέλιπεν αὐτοῦ, αὐτὸς δὲ εἰσελθὼν εἰς τὴν συναγωγὴν διελέξατο τοῖς ἰουδαίοις.
18:19. κατήντησαν (They-down-ever-a-oned-unto) δὲ (moreover) εἰς (into) Ἔφεσον, (to-an-Efesos) κἀκείνους (To-and-the-ones-thither) κατέλιπεν (it-had-remaindered-down) αὐτοῦ, (of-it) αὐτὸς (it) δὲ (moreover) εἰσελθὼν (having-had-came-into) εἰς (into) τὴν (to-the-one) συναγωγὴν (to-a-leading-together) διελέξατο ( it-forthed-through ) τοῖς (unto-the-ones) Ἰουδαίοις . ( unto-Iouda-belonged )
18:19. devenitque Ephesum et illos ibi reliquit ipse vero ingressus synagogam disputavit cum IudaeisAnd he came to Ephesus and left them there. But he himself, entering into the synagogue, disputed with the Jews.
19. And they came to Ephesus, and he left them there: but he himself entered into the synagogue, and reasoned with the Jews.
18:19. And he arrived at Ephesus, and he left them behind there. Yet truly, he himself, entering into the synagogue, was disputing with the Jews.
18:19. And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.
And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews:

19: Достигнув Ефеса, оставил их там, а сам вошел в синагогу и рассуждал с Иудеями.
18:19  κατήντησαν δὲ εἰς ἔφεσον, κἀκείνους κατέλιπεν αὐτοῦ, αὐτὸς δὲ εἰσελθὼν εἰς τὴν συναγωγὴν διελέξατο τοῖς ἰουδαίοις.
18:19. devenitque Ephesum et illos ibi reliquit ipse vero ingressus synagogam disputavit cum Iudaeis
And he came to Ephesus and left them there. But he himself, entering into the synagogue, disputed with the Jews.
18:19. And he arrived at Ephesus, and he left them behind there. Yet truly, he himself, entering into the synagogue, was disputing with the Jews.
18:19. And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.
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
19: Ефес - главный город малоазийской провинции Ионии, входившей в состав так называвшейся тогда проконсульской Азии (Асии, см. прим. к XVI:6), большой торговый приморский город, центр деятельности св. Апостола Иоанна Богослова. Упоминаемое здесь посещение Ефеса было первым для апостола язычников.
Adam Clarke: Commentary on the Bible - 1831
18:19: He came to Ephesus - Where it appears he spent but one Sabbath. It is supposed that Paul left Aquila and Priscilla at this place, and that he went on alone to Jerusalem; for it is certain they were at Ephesus when Apollos arrived there. See Act 18:24, Act 18:26.
Ephesus was at the time in which St. Paul visited it, one of the most flourishing cities of Asia Minor. It was situated in that part anciently called Ionia, but now Natolia. It abounded with the most eminent orators, philosophers, etc., in the world; and was adorned with the most splendid buildings. Here was that famous temple of Diana, reputed one of the seven wonders of the world. This city is now under the dominion of the Turks, and is in a state of almost entire ruin. The temple of Minerva, which had long served as a Christian church, is now so completely ruined that its site cannot be easily determined; though some ruins of the walls are still standing, with five or six marble columns, forty feet in length, and seven in diameter, all of one piece. It still has a good harbour, and is about forty miles from Smyrna. In Chandler's Travels in Asia Minor, some curious information is given concerning this once eminent city. His account concludes thus: "The Ephesians are now a few Greek peasants, living in extreme wretchedness, dependence, and insensibility: the representative of an illustrious people, and inhabiting the wrecks of their greatness: some beneath the vaults of the Stadium, once the crowded scene of their diversions; and some live by the abrupt precipice, in the sepulchres which received the ashes of their ancestors. Such are the present citizens of Ephesus; and such is the condition to which that renowned city has been gradually reduced. Its streets are obscured and overgrown; a herd of goats was driven to it for shelter from the sun at noon; and a noisy flight of crows from the quarries seemed to insult its silence. We heard the partridge call in the area of the theater, and of the Stadium. The glorious pomp of its heathen worship is no longer remembered; and Christianity, which was there nursed by apostles, and fostered by general councils, until it increased to fullness of stature, barely lingers on, in an existence hardly visible." Travels in Asia Minor, p. 130. Reader! This city was once the capital of Asia Minor; and its ruins alone prove that it has existed: and it was one of those seven Churches to which a letter was expressly dictated by Jesus Christ himself! Ephesus is properly no more! and the Church of Ephesus is blotted put of the map of Christianity! Be silent and adore.
Albert Barnes: Notes on the Bible - 1834
18:19: And he came to Ephesus - See the notes on Rev 2:1-5. This was a celebrated city in Ionia, in Asia Minor, about 40 miles south of Smyrna. It was chiefly famous for the Temple of Diana, usually reckoned one of the seven wonders of the world. Pliny styles this city the ornament of Asia. In the times of the Romans it was the metropolis of the province of Asia. This city is now under the dominion of the Turks, and is almost in a state of ruin. Dr. Chandler, in his Travels in Asia Mirror, says: "The inhabitants are a few Greek peasants, living in extreme wretchedness, dependence, and insensibility; the representatives of an illustrious people, and inhabiting the wreck of their greatness; some in the substructions of the glorious edifices which they raised; some beneath the vaults of the stadium, once the crowded scene of their diversions; and some in the sepulchres which received their ashes" (Travels, p. 131, Oxford, 1775). The Jews, according to Josephus, were very numerous in Ephesus, and had obtained the privilege of citizenship.
Left them there - That is, Aquila and Priscilla, Act 18:24-26.
Reasoned with the Jews - See the notes on Act 17:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:19: Ephesus: Act 18:24, Act 19:1, Act 19:17, Act 19:26, Act 20:16; Co1 16:8; Eph 1:1; Ti1 1:3; Ti2 1:18, Ti2 4:12; Rev 1:11, Rev 2:1
but: Act 18:4, Act 17:2, Act 17:3
John Gill
18:19 And he came to Ephesus,.... The metropolis of Asia; according to Pliny (c), it had been called by many names; at the time of the Trojan war, Alopes, then Ortygia and Morges, also Smyrna Trachea, Samornion and Prelea, and which he calls the work of the Amazons: some say (d) it was called Ephesus, because Hercules permitted the Amazons to dwell in it, Ephesus in the Greek language signifying "permission"; Pausanias (e) denies, that the famous temple in it was built by them, but by Ephesus the son of Caystrus, and says that from him the city had its name; though others say it was built by Androclus, the son of Codrus, king of Athens, in the time of David king of Israel; and that having suffered by the sea, it was rebuilt by Lysimachus king of Thrace, who called it after his wife's name Arsinoe; but he being dead, it was called by its ancient name Ephesus: it is now a poor village in the hands of the Turks, and with them goes by the name of Aiasalik; though with others it still has the name of Epheso; the Syriac version reads, "they came"; not only Paul, but Aquila and Priscilla; and certain it is that they came with him thither, since it follows,
and left them there; unless this is to be understood of Cenchrea: this clause is not here read in the Syriac version, but is placed at the end of Acts 18:21, where it reads much better; as that he should leave them at Ephesus, when he departed from thence, than when he first came thither; unless the sense is, that he left them in some part of the city, whilst he went to the Jewish synagogue; since it follows,
but he himself entered into the synagogue and reasoned with the Jews; concerning Jesus being the Messiah, and the abrogation of the law; and the doctrine of justification by the righteousness of Christ, and not by the deeds of the law: which were the principal things in debate, between him and the Jews: Beza's ancient copy reads, "and the sabbath following he left them there".
(c) Nat. Hist. l. 5. c. 29. (d) Heraclides de politiis, p. 456. (e) Achaica sive, l. 7. p. 399.
Robert Jamieson, A. R. Fausset and David Brown
18:19 he came to Ephesus--the capital of the Roman province of Asia. (See Introduction to Ephesians). It was a sail, right across from the west to the east side of the Ægean Sea, of some eight or ten days, with a fair wind.
left them there--Aquila and Priscilla.
but he himself entered into the synagogue--merely taking advantage of the vessel putting in there.
and reasoned with the Jews--the tense here not being the usual one denoting continuous action (as in Acts 17:2; Acts 18:4), but that expressing a transient act. He had been forbidden to preach the word in Asia (Acts 16:6), but he would not consider that as precluding this passing exercise of his ministry when Providence brought him to its capital; nor did it follow that the prohibition was still in force.
18:2018:20: Եւ աղաչէին զնա բազո՛ւմ ժամանակս լինել անդ. եւ ո՛չ առ յանձն[2596], [2596] Բազումք. Եւ աղաչեցին զնա՝ բազում։
20. Եւ նրան աղաչեցին, որ երկար ժամանակ այնտեղ մնայ. բայց նա յանձն չառաւ,
20 Անոնք իրեն կ’աղաչէին որ աւելի երկար ժամանակ իրենց քով մնայ, բայց յանձնառու չեղաւ.
Եւ աղաչեցին զնա բազում ժամանակս լինել անդ, եւ ոչ առ յանձն:

18:20: Եւ աղաչէին զնա բազո՛ւմ ժամանակս լինել անդ. եւ ո՛չ առ յանձն[2596],
[2596] Բազումք. Եւ աղաչեցին զնա՝ բազում։
20. Եւ նրան աղաչեցին, որ երկար ժամանակ այնտեղ մնայ. բայց նա յանձն չառաւ,
20 Անոնք իրեն կ’աղաչէին որ աւելի երկար ժամանակ իրենց քով մնայ, բայց յանձնառու չեղաւ.
zohrab-1805▾ eastern-1994▾ western am▾
18:2020: Когда же они просили его побыть у них долее, он не согласился,
18:20  ἐρωτώντων δὲ αὐτῶν ἐπὶ πλείονα χρόνον μεῖναι οὐκ ἐπένευσεν,
18:20. ἐρωτώντων ( Of-entreating-unto ) δὲ (moreover) αὐτῶν (of-them) ἐπὶ (upon) πλείονα (to-more-beyond) χρόνον (to-an-interim) μεῖναι (to-have-stayed) οὐκ (not) ἐπένευσεν, (it-nodded-upon,"
18:20. rogantibus autem eis ut ampliori tempore maneret non consensitAnd when they desired him that he would tarry a longer time, he consented not:
20. And when they asked him to abide a longer time, he consented not;
18:20. Then, although they were asking him to remain for a longer time, he would not agree.
18:20. When they desired [him] to tarry longer time with them, he consented not;
When they desired [him] to tarry longer time with them, he consented not:

20: Когда же они просили его побыть у них долее, он не согласился,
18:20  ἐρωτώντων δὲ αὐτῶν ἐπὶ πλείονα χρόνον μεῖναι οὐκ ἐπένευσεν,
18:20. rogantibus autem eis ut ampliori tempore maneret non consensit
And when they desired him that he would tarry a longer time, he consented not:
18:20. Then, although they were asking him to remain for a longer time, he would not agree.
18:20. When they desired [him] to tarry longer time with them, he consented not;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21: Обычная проповедь Ап. Павла в синагоге пришлась, по-видимому, по сердцу ефесских иудеев, которые "просили его побыть у них долее", но "приближающийся праздник в Иерусалиме", - вероятно, Пасхи или Пятидесятницы - было "нужно непременно провести" апостолу (почему? неизвестно) в Иерусалиме, и он не мог исполнить их просьбы, обещая вернуться опять, что и исполнил (XIX:1).

"Если будет угодно Богу..." - ср. Иак IV:13-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:20: he: Act 20:16, Act 21:13, Act 21:14; Mar 1:37, Mar 1:38; Co1 16:12
Geneva 1599
18:20 (7) When they desired [him] to tarry longer time with them, he consented not;
(7) The apostles were carried about not by the will of man, but by the leading of the Holy Spirit.
John Gill
18:20 When they desired him to tarry longer time with them,.... Either Aquila and Priscilla, whom he left here, for here they were, as is certain from
Ac 18:24,26 or rather the Jews with whom he reasoned, who might be desirous of further conference with him, upon the subject they had disputed about; either in order to gain more knowledge, or in hopes of baffling and confounding him:
he consented not; for a reason afterwards given.
Robert Jamieson, A. R. Fausset and David Brown
18:20 when they desired him to tarry--The Jews seldom rose against the Gospel till the successful preaching of it stirred them up, and there was no time for that here.
18:2118:21: այլ հրաժարեա՛ց ՚ի նոցանէն՝ եւ ասէ. Դարձեա՛լ շրջեցայց Աստուծոյ կամօքն առ ձեզ։ Համբարձա՛ւ յԵփեսեայ[2597], [2597] Ոմանք. Հրաժարեալ ՚ի նոցանէ... առ ձեզ. կամ՝ առ ձեւք. Աստուծոյ կամօք. ամբարձաւ։
21. այլ հրաժեշտ տուեց նրանց ու ասաց. «Աստծու կամքով նորից կը գամ ձեզ մօտ»:
21 Հապա հեռացաւ անոնցմէ՝ ըսելով. «Պէտք է անպատճառ այս յառաջիկայ տօնը Երուսաղէմի մէջ ընեմ, բայց Աստուծոյ կամքովը նորէն ձեզի պիտի դառնամ»։ Եփեսոսէն նաւով ճամբայ ելաւ
այլ հրաժարեաց ի նոցանէ եւ ասէ. [74]Դարձեալ շրջեցայց Աստուծոյ կամօքն առ ձեզ:

18:21: այլ հրաժարեա՛ց ՚ի նոցանէն՝ եւ ասէ. Դարձեա՛լ շրջեցայց Աստուծոյ կամօքն առ ձեզ։ Համբարձա՛ւ յԵփեսեայ[2597],
[2597] Ոմանք. Հրաժարեալ ՚ի նոցանէ... առ ձեզ. կամ՝ առ ձեւք. Աստուծոյ կամօք. ամբարձաւ։
21. այլ հրաժեշտ տուեց նրանց ու ասաց. «Աստծու կամքով նորից կը գամ ձեզ մօտ»:
21 Հապա հեռացաւ անոնցմէ՝ ըսելով. «Պէտք է անպատճառ այս յառաջիկայ տօնը Երուսաղէմի մէջ ընեմ, բայց Աստուծոյ կամքովը նորէն ձեզի պիտի դառնամ»։ Եփեսոսէն նաւով ճամբայ ելաւ
zohrab-1805▾ eastern-1994▾ western am▾
18:2121: а простился с ними, сказав: мне нужно непременно провести приближающийся праздник в Иерусалиме; к вам же возвращусь опять, если будет угодно Богу. И отправился из Ефеса. (Акила же и Прискилла остались в Ефесе).
18:21  ἀλλὰ ἀποταξάμενος καὶ εἰπών, πάλιν ἀνακάμψω πρὸς ὑμᾶς τοῦ θεοῦ θέλοντος, ἀνήχθη ἀπὸ τῆς ἐφέσου·
18:21. ἀλλὰ (other) ἀποταξάμενος ( having-arranged-off ) καὶ (and) εἰπών (having-had-said,"Πάλιν (Unto-furthered) ἀνακάμψω (I-shall-bend-up) πρὸς (toward) ὑμᾶς (to-ye) τοῦ (of-the-one) θεοῦ (of-a-Deity) θέλοντος (of-determining,"ἀνήχθη (it-was-led-up) ἀπὸ (off) τῆς (of-the-one) Ἐφέσου, (of-an-Efesos,"
18:21. sed valefaciens et dicens iterum revertar ad vos Deo volente profectus est ab EphesoBut taking his leave and saying: I will return to you again, God willing, he departed from Ephesus.
21. but taking his leave of them, and saying, I will return again unto you, if God will, he set sail from Ephesus.
18:21. Instead, saying goodbye and telling them, “I will return to you again, God willing,” he set out from Ephesus.
18:21. But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.
But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus:

21: а простился с ними, сказав: мне нужно непременно провести приближающийся праздник в Иерусалиме; к вам же возвращусь опять, если будет угодно Богу. И отправился из Ефеса. (Акила же и Прискилла остались в Ефесе).
18:21  ἀλλὰ ἀποταξάμενος καὶ εἰπών, πάλιν ἀνακάμψω πρὸς ὑμᾶς τοῦ θεοῦ θέλοντος, ἀνήχθη ἀπὸ τῆς ἐφέσου·
18:21. sed valefaciens et dicens iterum revertar ad vos Deo volente profectus est ab Epheso
But taking his leave and saying: I will return to you again, God willing, he departed from Ephesus.
18:21. Instead, saying goodbye and telling them, “I will return to you again, God willing,” he set out from Ephesus.
18:21. But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.
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
18:21: I must - keep this feast - Most likely the passover, at which he wished to attend for the purpose of seeing many of his friends, and having the most favorable opportunity to preach the Gospel to thousands who would attend at Jerusalem on that occasion. The whole of this clause, I must by all means keep this feast that cometh in Jerusalem, is wanting in ABE, six others; with the Coptic, Ethiopic, Armenian, and Vulgate. Griesbach leaves it in the text, with the mark of doubtfulness; and Professor White, in his Crisews, says, probabiliter delenda. Without this clause the verse will read thus: But he bade them farewell, saying, I will return again unto you, if God will. And this he did before the expiration of that same year, Act 19:1, and spent three years with them, Act 20:31, extending and establishing the Church at that place.
Albert Barnes: Notes on the Bible - 1834
18:21: Keep this feast - Probably the Passover is here referred to. Why he was so anxious to celebrate that feast at Jerusalem, the historian has not informed us. It is probable, however, that he wished to meet as many of his countrymen as possible, and to remove, if practicable, the prejudices which had everywhere been raised against him, Act 21:20-21. Perhaps, also, he supposed that there would be many Christian converts present, whom he might meet also.
But I will return ... - This he did Act 19:1, and remained there three years, Act 20:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:21: bade: Act 15:29; Luk 9:61; Co2 13:11
I must: Act 20:16; Deu 16:1
if God: Act 19:21, Act 21:14; Mat 26:39; Rom 1:10, Rom 15:32; Co1 4:19; Phi 2:19-24; Heb 6:3; Jam 4:15
Geneva 1599
18:21 But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, (m) if God will. And he sailed from Ephesus.
(m) So we should promise nothing without this clause, for we do not know what the following day will bring forth.
John Gill
18:21 But bade them farewell, saying,.... As follows:
I must by all means keep this feast that cometh in Jerusalem; which perhaps was the passover, since that often went by the name of the feast: the why he must by all means keep it, was not because it was obligatory upon him; nor did he always observe it, as appears from his long stay at Corinth, and other places; and besides, as a Christian, he had nothing to do with it; but either because of his vow, Acts 18:18 or because he knew he should have an opportunity of preaching the Gospel to great numbers; the Vulgate Latin and Ethiopic versions omit this clause:
but I will return again unto you, if God will; he promises to return to them, but not peremptorily as knowing that he was altogether subject to the will of God, who disposes and orders all things according to his sovereign pleasure; see Jas 4:15 and he sailed from Ephesus; which was near the Aegean sea: such was the situation of Ephesus, according to Apollonius (f); who says, that it stood out to the sea, which encompassed the land on which it was built; so Pausanias (g) relates, that Lysimachus passing into Asia by shipping, took the kingdom of Antigonus from him, and built the city the Ephesians now inhabit near the sea; so Josephus (h) reports of Herod and Agrippa, that travelling by land to Phrygia Major, they came to Ephesus, and again, "they sailed from Ephesus" to Samos.
(f) Philostrat. Vita Apollonii, l. 8. c. 3. (g) Attica sive, l. 1. p. 16. (h) Antiqu. l. 16. c. 2. sect. 2.
John Wesley
18:21 I must by all means keep the feast at Jerusalem - This was not from any apprehension that he was obliged in conscience to keep the Jewish feasts; but to take the opportunity of meeting a great number of his countrymen to whom he might preach Christ, or whom he might farther instruct, or free from the prejudices they had imbibed against him. But I will return to you - So he did, Acts 19:1.
Robert Jamieson, A. R. Fausset and David Brown
18:21 I must . . . keep this feast--probably Pentecost, presenting a noble opportunity of preaching the Gospel.
but I will return--the fulfilment of which promise is recorded in Acts 19:1.
18:2218:22: եւ իջեալ ՚ի Կեսարիայ՝ ել եւ ետ ողջո՛յն եկեղեցւոյն։ Էջ յԱնտիոք։
22. Եւ Եփեսոսից մեկնեց ու իջաւ Կեսարիա. դրանից յետոյ ելաւ վեր, Երուսաղէմ եւ ողջոյն տուեց եկեղեցուն. ապա իջաւ Անտիոք:
22 Եւ Կեսարիա հասնելով՝ Երուսաղէմ գնաց ու եկեղեցիին բարեւ տուաւ ու ետքը գնաց Անտիոք։
Ամբարձաւ յԵփեսեայ, եւ իջեալ ի Կեսարիայ` ել եւ ետ ողջոյն եկեղեցւոյն, էջ յԱնտիոք:

18:22: եւ իջեալ ՚ի Կեսարիայ՝ ել եւ ետ ողջո՛յն եկեղեցւոյն։ Էջ յԱնտիոք։
22. Եւ Եփեսոսից մեկնեց ու իջաւ Կեսարիա. դրանից յետոյ ելաւ վեր, Երուսաղէմ եւ ողջոյն տուեց եկեղեցուն. ապա իջաւ Անտիոք:
22 Եւ Կեսարիա հասնելով՝ Երուսաղէմ գնաց ու եկեղեցիին բարեւ տուաւ ու ետքը գնաց Անտիոք։
zohrab-1805▾ eastern-1994▾ western am▾
18:2222: Побывав в Кесарии, он приходил [в Иерусалим], приветствовал церковь и отошел в Антиохию.
18:22  καὶ κατελθὼν εἰς καισάρειαν, ἀναβὰς καὶ ἀσπασάμενος τὴν ἐκκλησίαν, κατέβη εἰς ἀντιόχειαν,
18:22. καὶ (and) κατελθὼν (having-had-came-down) εἰς (into) Καισαρίαν, (to-a-Kaisaria,"ἀναβὰς (having-had-stepped-up) καὶ (and) ἀσπασάμενος ( having-drawn-along-to ) τὴν (to-the-one) ἐκκλησίαν, (to-a-calling-out-unto) κατέβη (it-had-stepped-down) εἰς (into) Ἀντιόχειαν, (to-a-Antiocheia,"
18:22. et descendens Caesaream ascendit et salutavit ecclesiam et descendit AntiochiamAnd going down to Caesarea, he went up to Jerusalem and saluted the church: and so came down to Antioch.
22. And when he had landed at Caesarea, he went up and saluted the church, and went down to Antioch.
18:22. And after going down to Caesarea, he went up to Jerusalem, and he greeted the Church there, and then he descended to Antioch.
18:22. And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch.
And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch:

22: Побывав в Кесарии, он приходил [в Иерусалим], приветствовал церковь и отошел в Антиохию.
18:22  καὶ κατελθὼν εἰς καισάρειαν, ἀναβὰς καὶ ἀσπασάμενος τὴν ἐκκλησίαν, κατέβη εἰς ἀντιόχειαν,
18:22. et descendens Caesaream ascendit et salutavit ecclesiam et descendit Antiochiam
And going down to Caesarea, he went up to Jerusalem and saluted the church: and so came down to Antioch.
18:22. And after going down to Caesarea, he went up to Jerusalem, and he greeted the Church there, and then he descended to Antioch.
18:22. And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: "Побывав в Кесарии", так называемой Стратоновой, приморском городе Палестины, где апостол высадился после переезда через море.

Кратковременное пребывание Павла в Иерусалиме, без указания на особенную какую-либо деятельность его в этом городе, объясняется, вероятно, осторожным опасением его, как бы не возбудить излишнего раздражения иудеев, могущего расстроить его дальнейшие планы, как случилось в следующее посещение им Иерусалима (XXI:27: и дал. ). Посему, боясь не смерти и страданий за Христа, а лишения возможности проповедать Слово Божие, он спешит в новое путешествие в языческие страны (23: ст. и д. ).

Апостол направляется прежде всего в Антиохию Сирийскую (см. XI:19). "Он питал к этому городу особенную любовь - это человеческое чувство: потому что здесь ученики стали называться христианами; здесь он был предан благодати Божией; здесь он успешно окончил дело касательно учения об обрезании" (Злат. ).
Adam Clarke: Commentary on the Bible - 1831
18:22: Landed at Caesarea - This must have been Caesarea in Palestine.
Gone up - To Jerusalem, though the name is not mentioned: but this is a common form of speech in the evangelists, Jerusalem being always meant when this expression was used; for the word αναβαινω, to go up, is often used absolutely, to signify, to go to Jerusalem: e.g. Go ye Up unto this feast; I Go not Up yet, Joh 7:8. But when his brethren were Gone Up, then Went he also Up unto the feast, Joh 7:10. There were certain Greeks - that Came Up to worship, Joh 12:20. St. Paul himself uses a similar form of expression. There are yet but twelve days since I Went Up to Jerusalem, for to worship, Act 24:11. So all parts of England are spoken of as being below London: so we talk of going up to London; and people in London talk of going down to the country.
Saluted the Church - That is, the Church at Jerusalem, called emphatically The Church, because it was the First Church - the Mother, or Apostolic Church; and from it all other Christian Churches proceeded: those in Galatia, Philippi, Thessalonica, Corinth, Ephesus, Rome, etc. Therefore, even this last was only a daughter Church, when in its purest state.
Went down to Antioch - That is, Antioch in Syria, as the word is generally to be understood when without addition, so Caesarea is always to be understood Caesarea in Palestine, when without the addition of Philippi.
Albert Barnes: Notes on the Bible - 1834
18:22: At Cesarea - See the notes on Act 8:40.
And gone up - From the ship.
And saluted the church - The church at Jerusalem. This was Paul's main design; and though it is not distinctly specified, yet the whole narrative implies that he went there before returning to Antioch. The word saluted implies that he expressed for them his tender affection and regard.
To Antioch - In Syria. See the notes on Act 11:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:22: Caesarea: Act 8:40, Act 10:1, Act 10:24, Act 11:11, Act 18:22, Act 23:23
gone: Act 25:1, Act 25:9
the church: Act 18:21, Act 11:22, Act 15:4, Act 21:17-19
he went: Act 11:19-27, Act 13:1, Act 14:26, Act 15:23, Act 15:30, Act 15:35
John Gill
18:22 And when he had landed at Caesarea,.... This was Caesarea Stratonis, formerly called Strato's tower: it would have been nearest for the apostle to have landed at Joppa, in order to go to Jerusalem, but that haven was a dangerous one; this was the safest, and which therefore Herod had repaired at a vast expense, and in honour of Caesar had called it by this name: of the port at Caesarea, and what a convenient and commodious one, as it was made by Herod, Josephus (i) gives a particular account, and who often calls this place Caesarea, "Caesarea by the sea" (k); and in other Jewish (l) writings mention is made of this place as a sea port, and of , "the shore of the sea of Caesarea": Josephus (m) sometimes calls it the port Sebastus, or Augustus, it being, as before observed, made by Herod, and so called in honour of Augustus Caesar; and in another place (n), Sebastus the port of Caesarea: according to Jerom (o), or a writer under his name, this was neither Caesarea Philippi, which indeed it could not be, that being an inland town; nor Caesarea formerly called Strato's tower, but a third Caesarea, the metropolis of Cappadocia: in which he must be mistaken, seeing that was no sea port, and the apostle could not be said to land there; nor did it lie in the way to Jerusalem from Ephesus; but this city was in Phenice, and lay between Joppa and Dora; which cities were maritime ones, but very disagreeable havens, because of the vehement strong winds from Africa: which rolling up the sand out of the sea upon the shore, would not admit of a quiet station (p); wherefore the apostle chose to land here, and not at either of the said ports;
and gone up; not to Caesarea, but to Jerusalem, from thence, which lay higher; and going to and from these places, is signified by a going up and down, Acts 9:30. Moreover, the apostle had told the Ephesians, that he must go and keep the feast in Jerusalem, as he undoubtedly did: and yet if this does not refer to his going up thither, it will not be easy to observe that he went thither at all before his return to Ephesus; and besides, to suppose him to go from Caesarea to Antioch, was all one as to go back to Ephesus; and so to go, as one observes, by the same place to Jerusalem, into which he promised, in his return from Jerusalem, to come again, if God would:
and saluted the church; at Jerusalem, the mother church:
he went down to Antioch; in Syria, from whence he first set out.
(i) Antiqu. l. 15. c. 9. sect. 6. & de Bello Jud. l. 1. c. 21. sect. 5, 6, 7. (k) Ib. de Bello l. 1. c. 3. sect. 5. & l. 3. c. 8. sect. 1. & l. 7. c. 1. sect. 3. c. 2. sect. 1. (l) Midrash Kohelet, fol. 71. 4. & 82. 2. (m) Antiqu. l. 17. c. 5. sect. 1. (n) De Bello Jud. l. 1. c. 31. sect. 3. (o) De locis Hebraicis, fol. 96. A. (p) Joseph. Antiqu. l. 15. c. 9. sect. 6.
John Wesley
18:22 And landing at Cesarea, he went up - Immediately to Jerusalem; and saluted the Church - Eminently so called, being the mother Church of Christian believers: and having kept the feast there, he went down from thence to Antioch.
Robert Jamieson, A. R. Fausset and David Brown
18:22 And when he had landed at CÃ&brvbr;sarea--where he left the vessel.
and gone up--that is, to Jerusalem.
and saluted the church--In these few words does the historian despatch the apostle's FOURTH VISIT TO JERUSALEM after his conversion. The expression "going up" is invariably used of a journey to the metropolis; and thence he naturally "went down to Antioch." Perhaps the vessel reached too late for the feast, as he seems to have done nothing in Jerusalem beyond "saluting the Church," and privately offering the sacrifice with which his vow (Acts 18:18) would conclude. It is left to be understood, as on his arrival from his first missionary tour, that "when he was come, and had gathered the church together, he rehearsed all that God had done with him" (Acts 14:27) on this his second missionary journey.
18:2318:23: Եւ եղեալ անդ ժամանակ ինչ, ե՛լ շրջել կարգաւ ընդ Գաղատացւոց աշխարհն եւ ընդ Փռիւգիայ, հաստատե՛լ զամենայն աշակերտեալսն[2598]։ [2598] Ոմանք. Ժամանակս ինչ։
23. Միառժամանակ այնտեղ մնալուց յետոյ ելաւ հերթով շրջելու գաղատացիների երկիրը եւ Փռիւգիան՝ ամրապնդելով բոլոր աշակերտածներին:
23 Ատեն մը հոն կենալէ յետոյ կարգաւ Գաղատացիներու երկիրը ու Փռիւգիա կը պտըտէր ու բոլոր աշակերտները կը հաստատէր։
Եւ եղեալ անդ ժամանակ ինչ` ել շրջել կարգաւ ընդ Գաղատացւոց աշխարհն եւ ընդ Փռիւգիա, հաստատել զամենայն աշակերտեալսն:

18:23: Եւ եղեալ անդ ժամանակ ինչ, ե՛լ շրջել կարգաւ ընդ Գաղատացւոց աշխարհն եւ ընդ Փռիւգիայ, հաստատե՛լ զամենայն աշակերտեալսն[2598]։
[2598] Ոմանք. Ժամանակս ինչ։
23. Միառժամանակ այնտեղ մնալուց յետոյ ելաւ հերթով շրջելու գաղատացիների երկիրը եւ Փռիւգիան՝ ամրապնդելով բոլոր աշակերտածներին:
23 Ատեն մը հոն կենալէ յետոյ կարգաւ Գաղատացիներու երկիրը ու Փռիւգիա կը պտըտէր ու բոլոր աշակերտները կը հաստատէր։
zohrab-1805▾ eastern-1994▾ western am▾
18:2323: И, проведя [там] несколько времени, вышел, и проходил по порядку страну Галатийскую и Фригию, утверждая всех учеников.
18:23  καὶ ποιήσας χρόνον τινὰ ἐξῆλθεν, διερχόμενος καθεξῆς τὴν γαλατικὴν χώραν καὶ φρυγίαν, ἐπιστηρίζων πάντας τοὺς μαθητάς.
18:23. καὶ (and) ποιήσας (having-done-unto) χρόνον (to-an-interim) τινὰ (to-a-one) ἐξῆλθεν, (it-had-came-out," διερχόμενος ( coming-through ) καθεξῆς (of-held-down) τὴν (to-the-one) Γαλατικὴν (to-Galatianed-of) χώραν (to-a-space) καὶ (and) Φρυγίαν, (to-a-Phrugia) στηρίζων (stablishing-to) πάντας ( to-all ) τοὺς (to-the-ones) μαθητάς. (to-learners)
18:23. et facto ibi aliquanto tempore profectus est perambulans ex ordine galaticam regionem et Frygiam confirmans omnes discipulosAnd after he had spent some time there, he departed and went through the country of Galatia and Phrygia, in order, confirming all the disciples.
23. And having spent some time , he departed, and went through the region of Galatia and Phrygia in order, stablishing all the disciples.
18:23. And having spent some length of time there, he set out, and he walked in order through the region of Galatia and Phrygia, strengthening all the disciples.
18:23. And after he had spent some time [there], he departed, and went over [all] the country of Galatia and Phrygia in order, strengthening all the disciples.
And after he had spent some time [there], he departed, and went over [all] the country of Galatia and Phrygia in order, strengthening all the disciples:

23: И, проведя [там] несколько времени, вышел, и проходил по порядку страну Галатийскую и Фригию, утверждая всех учеников.
18:23  καὶ ποιήσας χρόνον τινὰ ἐξῆλθεν, διερχόμενος καθεξῆς τὴν γαλατικὴν χώραν καὶ φρυγίαν, ἐπιστηρίζων πάντας τοὺς μαθητάς.
18:23. et facto ibi aliquanto tempore profectus est perambulans ex ordine galaticam regionem et Frygiam confirmans omnes discipulos
And after he had spent some time there, he departed and went through the country of Galatia and Phrygia, in order, confirming all the disciples.
18:23. And having spent some length of time there, he set out, and he walked in order through the region of Galatia and Phrygia, strengthening all the disciples.
18:23. And after he had spent some time [there], he departed, and went over [all] the country of Galatia and Phrygia in order, strengthening all the disciples.
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
23: "Отправился..." - начало третьего апостольского путешествия Павла.

"Проходил страну Галатийскую и Фригию, - см. к XVI:6, - утверждая всех учеников..." - т. е. в вере и христианской жизни, что и было целью посещения этих стран и основанных в них обществ (ср. XIV:21-22, XVI:6). О посещении апостолом других малоазийских общин не говорится или по краткости речи, или потому, что апостол и не был в них на сей раз. Не упоминается и о спутниках Павла, хотя из дальнейшего видно, что с ним были Тимофей и Epacт (XIX:22).
Adam Clarke: Commentary on the Bible - 1831
18:23: Went over all the country of Galatia and Phrygia - Both were provinces of Asia Minor: see on Act 2:10 (note).
In order - Καθεξης, A word peculiar to St. Luke; see his Gospel, Luk 1:3; Luk 8:1; and his history of the Acts, Act 3:24; Act 11:4, and the place above; the only places where this word occurs in the New Testament. It properly signifies, in order, distinctly, particularly; from κατα, according to, and ἑξη, order, as opposed to confusion, indistinctness, etc. If St. Paul went up to Jerusalem at this time, which we are left to infer, for Luke has not expressed it, (Act 18:22), it was his fourth journey thither; and this is generally supposed to have been the twenty-first year after his conversion. His first journey is mentioned Act 9:26; his second, Act 11:30; his third, Act 15:4; and his fourth, Act 18:22, the place above.
Albert Barnes: Notes on the Bible - 1834
18:23: The country of Galatia and Phrygia - He had been over these regions before, preaching the gospel, Act 16:6.
Strengthening - Establishing them by exhortation and counsel. See the notes on Act 14:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:23: the country: Act 16:6; Co1 16:1; Gal 1:2, Gal 4:14
strengthening: Act 14:22, Act 15:32, Act 15:41, Act 16:40; Deu 3:28; Ezr 1:6; Isa 35:3, Isa 35:4; Dan 11:1; Luk 22:32, Luk 22:43; Th1 3:2, Th1 4:18, Th1 5:14; Heb 12:12, Heb 12:13
John Gill
18:23 And after he had spent some time there,.... At Antioch:
he departed; from thence:
and went over all the country of Galatia and Phrygia in order, strengthening all the disciples; that were in those parts, confirming them in the faith of Christ, and fortifying their minds against the temptations of Satan, and encouraging them to bear the reproaches and persecutions of men; which shows the affection, diligence, and industry of the apostle: it seems there were disciples in these countries of Galatia and Phrygia, which very likely were made by the apostle, when he passed trough those places, Acts 16:6 and who were the beginning of Gospel churches in these places, which continued for ages after: certain it is, there were churches in Galatia in the apostle's time, of whom he makes mention, and to whom he wrote, 1Cor 16:1. According to the apostolical constitutions, Crescens, mentioned Ti2 4:10 was appointed by the apostles bishop of the churches of Galatia; and particularly it is said, that he was bishop of Chalcedon in Galatia; See Gill on Lk 10:1 and in the "second" century, there was a church at Ancyra, which was disturbed by the heresy of Montanus, and was established by Apolinarius, who makes mention of the elders of this church (q): in the "third" century there were churches in Galatia, which Stephen bishop of Rome threatened with excommunication, because they rebaptized heretics: in the beginning of the "fourth" century, there were bishops from hence, which assisted at the council of Nice, against Arius, and at the synod of Sardica, in the same century; and at the beginning of it, Clemens bishop of Ancyra, after he had taught twenty nine years, suffered much in the persecution of Dioclesian, first at Rome, then at Nicomedia, and at last was put to death by the sword; in this age also lived Basil, bishop of Ancyra, under Constantius; he first came to the bishopric of that place under Constantine, but being deprived of it for four years, was restored by Constantius in the council of Sardica; under the former he disputed against Photinus, as Epiphanius (r) relates; who makes mention of Anysius his deacon, and Eutyches and Theodulus his notaries; and the same writer (s) takes notice of several elders and officers of the same church in that age, as Photinus, Eustathius, another Photinus, and Sigerius, elders, Hyginus deacon, Heracides subdeacon, Elpidus reader, and Cyriacus president of the church: in the "fifth" century, there were many churches in Galatia, yea, they are said to be innumerable; Leontius was bishop of Ancyra in the times of Arcadius and Honorius; and was succeeded by Theodotus, who was in the first Ephesine synod against Nestorius, as was also Eusebius bishop of the same church, at another synod in the same place; Anastasius was bishop of the said church, lived under the emperor Leo the first, and was at the synod of Constantinople; Meliphthongus, bishop of Juliopolis in the same country, assisted at several synods; Eusebius, bishop of Aspona in Galatia, was present in the first synod at Ephesus, against Nestorius; likewise Peter bishop of Gangrae, and Theoctistus bishop of Pessinus, both lived in the time of the two synods, the infamous one at Ephesus, and the other at Chalcedon: in the "sixth" century, there were bishops of Ancyra, Juliopolis, and other cities in Galatia, who were present at the Roman and Constantipolitan synod; in this age, under Anastasius the emperor, lived Dorotheus bishop of Ancyra: in the "seventh" century were present, at the sixth council at Constantinople, several bishops of the churches of Galatia; as of Sinope, Pessinus, Aspona, and others: in the "eighth" century, mention is made of Basil, bishop of the church at Ancyra, Nicodemus bishop of Didymi, Gregory bishop of Sinope: and even in the ninth century a garrison of Christians was placed in Ancyra, against the incursions of the Saracens (t); so long the Christian name remained in those parts: and that there were also churches in Phrygia is as evident; Aristarchus, a companion of the apostle Paul, is said to be bishop of Apamea, which was a city in Phrygia; See Gill on Lk 10:1 the second century, Papias, a disciple of the Apostle John, was bishop of Hierapolis in this country (u); and in the same age there was a church at Philomelium in Phrygia, to which the church at Smyrna wrote a letter, still extant in Eusebius (w), which gives an account of the martyrdom of Polycarp; likewise the church at Lyons, in France, sent a letter to the churches in Asia and Phrygia, giving an account of their martyrs, which is to be seen in the same writer (x); in this century lived Apolinarius, bishop of Hierapolis, who opposed the Phrygian heresy of Montanus; and who makes mention of Zoticus, of the village of Comana, and Julianus of Apamea, both in Phrygia, as his fellow elders and bishops (y): Dionysius, of Alexandria, speaks of a church, and of the brethren at Synnada, which was in Phrygia, in a letter of his to Philemon, a presbyter at Rome (z); at Lampsacus in Phrygia, there were martyrs that suffered under Decius: in the third century, there was a church at Hierapolis, famous from the times of the apostles. Tertullian makes mention of the believers in Christ in Phrygia, in his time (a): in the beginning of the "fourth" century under Dioclesian, a whole city in Phrygia of Christians was set on fire and burnt, men, women, and children, calling upon Christ the God of all (b); and at the council of Nice, under Constantine, were present bishops of many churches in Phrygia; as Ilium, Synnada, Eucarpia, Hierapolis, and others; at Lampsacus, in this country, was held a memorable synod against Eudoxus and Acacius, the chief of the Arian faction: in the "fifth" century there were churches in Phrygia; Theodosius and Agapetus were bishops of Synnada in Phrygia Pacatiana; Marinianus, bishop of the same place, was present at the several synods in this century; Nunechius of Laodicea, Gennadius of Acmonii, Thomas and Olympius, both of Theodosiopolis, Lucianus of Ipsa, Albertus of Hierapolis, Eusebius of Doryleus, with many others, all in Phrygia, are made mention of in history: in the "sixth" century, several bishops of Phrygia, as of Philomelium, &c. were present at the synod held at Rome and Constantinople: in the "seventh" century, bishops of several churches in this country, as of Hierapolis, Synnada, &c. assisted at the sixth synod at Constantinople: in the eighth century were many churches here, whose bishops were present at the Nicene synod, as Basil, bishop of Pergamus, Nicetas of Ilium, John of Synnada, and others (c).
(q) Apud Euseb. Eccl. Hist. l. 5. c. 16. (r) Contra Haeres. l. 3. Haeres. 71. (s) Ib. Haeres. 72. (t) Magdeburg. cent. 3. c. 7. p. 117. cent. 4. c. 2. p. 3. c. 9. p. 350, 425. c. 10. p. 550, 554. cent. 5. c. 2. p. 4. c. 10. p. 604, 605. cent. 6. c. 2. p. 5. c. 10. p. 341. cent. 7. c. 2. p. 3. c. 10. p. 254. cent. 8. c. 2. p. 5. c. 10. p. 360. cent. 9. c. 2. p. 3. (u) Euseb. Eccl. Hist. l. 3. c. 36. (w) Ib. l. 4. c. 15. (x) Euseb. Eccl. Hist. l. 5. c. 1. (y) Ib. c. 16. (z) Ib. l. 7. c. 7. (a) Adv. Judaeos, c. 7. (b) Euseb. Eccl. Hist. l. 8. c. 11. (c) Magdeburg. Hist. Eccles. cent. 3. c. 2. p. 2. cent. 4. c. 2. p. 3. c. 9. p. 48l. cent. 5. c. 2. p. 3. c. 10. p. 597. &c. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. c. 10. p. 254. cent. 8. c. 2. p. 4. c. 10. p. 366.
John Wesley
18:23 He went over the country of Galatia and Phrygia - It is supposed, spending about four years therein, including the time he stayed at Ephesus.
Robert Jamieson, A. R. Fausset and David Brown
18:23 PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA. (Acts 18:23-21:16)
And after he had spent some time there--but probably not long.
he departed--little thinking, probably, he was never more to return to Antioch.
went over all . . . Galatia and Phrygia in order--visiting the several churches in succession. See on Acts 16:6. Galatia is mentioned first here, as he would come to it first from Antioch. It was on this visitation that he ordained the weekly collection (1Cor 16:1-2), which has been since adopted generally, and converted into a public usage throughout Christendom. Timotheus and Erastus, Gaius and Aristarchus, appear to have accompanied him on this journey (Acts 19:22, Acts 19:29; 2Cor 1:1), and from Second Corinthians we may presume, Titus also. The details of this visit, as of the former (Acts 16:6), are not given.
18:2418:24: Հրեայ ոմն Ապեղէ՛ս անուն՝ Աղէքսանդրացի՛ յազգէ, այր ճարտարաբան, ե՛կն եհաս յԵփեսոս. զօրաւո՛ր էր գրովք[2599]։ [2599] Ոմանք. Անուն Ապեղէս... եւ զօրաւոր էր։
24. Ապողոս անունով մի հրեայ, ծագումով ալեքսանդրիացի, եկաւ հասաւ Եփեսոս. սա մի ճարտարախօս մարդ էր եւ հմուտ՝ Գրքերին:
24 Ապօղոս անունով Հրեայ մը, ծնունդով Աղեքսանդրացի, ճարտասան մարդ մը, եկաւ հասաւ Եփեսոս։
Հրեայ ոմն [75]Ապեղէս անուն Աղեքսանդրացի յազգէ, այր ճարտարաբան, եկն եհաս յԵփեսոս, զօրաւոր էր գրովք:

18:24: Հրեայ ոմն Ապեղէ՛ս անուն՝ Աղէքսանդրացի՛ յազգէ, այր ճարտարաբան, ե՛կն եհաս յԵփեսոս. զօրաւո՛ր էր գրովք[2599]։
[2599] Ոմանք. Անուն Ապեղէս... եւ զօրաւոր էր։
24. Ապողոս անունով մի հրեայ, ծագումով ալեքսանդրիացի, եկաւ հասաւ Եփեսոս. սա մի ճարտարախօս մարդ էր եւ հմուտ՝ Գրքերին:
24 Ապօղոս անունով Հրեայ մը, ծնունդով Աղեքսանդրացի, ճարտասան մարդ մը, եկաւ հասաւ Եփեսոս։
zohrab-1805▾ eastern-1994▾ western am▾
18:2424: Некто Иудей, именем Аполлос, родом из Александрии, муж красноречивый и сведущий в Писаниях, пришел в Ефес.
18:24  ἰουδαῖος δέ τις ἀπολλῶς ὀνόματι, ἀλεξανδρεὺς τῶ γένει, ἀνὴρ λόγιος, κατήντησεν εἰς ἔφεσον, δυνατὸς ὢν ἐν ταῖς γραφαῖς.
18:24. Ἰουδαῖος (Iouda-belonged) δέ (moreover) τις (a-one) Ἀπολλὼς (an-Apollos) ὀνόματι, (unto-a-name,"Ἀλεξανδρεὺς (an-Alexandrier-of) τῷ (unto-the-one) γένει, (unto-a-kindred,"ἀνὴρ (a-man) λόγιος, (forthee-belonged,"κατήντησεν (it-down-ever-a-oned) εἰς (into) Ἔφεσον, (to-an-Efesos,"δυνατὸς (able) ὢν (being) ἐν (in) ταῖς (unto-the-ones) γραφαῖς. (unto-scribings)
18:24. Iudaeus autem quidam Apollo nomine Alexandrinus natione vir eloquens devenit Ephesum potens in scripturisNow a certain Jew, named Apollo, born at Alexandria, an eloquent man, came to Ephesus, one mighty in the scriptures.
24. Now a certain Jew named Apollos, an Alexandrian by race, a learned man, came to Ephesus; and he was mighty in the scriptures.
18:24. Now a certain Jew named Apollo, born at Alexandria, an eloquent man who was powerful with the Scriptures, arrived at Ephesus.
18:24. And a certain Jew named Apollos, born at Alexandria, an eloquent man, [and] mighty in the scriptures, came to Ephesus.
And a certain Jew named Apollos, born at Alexandria, an eloquent man, [and] mighty in the scriptures, came to Ephesus:

24: Некто Иудей, именем Аполлос, родом из Александрии, муж красноречивый и сведущий в Писаниях, пришел в Ефес.
18:24  ἰουδαῖος δέ τις ἀπολλῶς ὀνόματι, ἀλεξανδρεὺς τῶ γένει, ἀνὴρ λόγιος, κατήντησεν εἰς ἔφεσον, δυνατὸς ὢν ἐν ταῖς γραφαῖς.
18:24. Iudaeus autem quidam Apollo nomine Alexandrinus natione vir eloquens devenit Ephesum potens in scripturis
Now a certain Jew, named Apollo, born at Alexandria, an eloquent man, came to Ephesus, one mighty in the scriptures.
18:24. Now a certain Jew named Apollo, born at Alexandria, an eloquent man who was powerful with the Scriptures, arrived at Ephesus.
18:24. And a certain Jew named Apollos, born at Alexandria, an eloquent man, [and] mighty in the scriptures, came to Ephesus.
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
24: Аполлос - сокращенное имя из Аполлониос. Аполлоний - был сильный деятель по насаждению христианства в Коринфе (см. 1: Кор), почему Дееписатель и отмечает его особым вниманием.

"Иудей из Александрии" (Египетской), бывшей центром не только обширной торговли, но и высшего развития иудейско-еллинской образованности, представителем которой тогда был знаменитый иудей Филон.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Character of Apollos.
24 And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. 25 This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John. 26 And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly. 27 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace: 28 For he mightily convinced the Jews, and that publicly, showing by the scriptures that Jesus was Christ.

The sacred history leaves Paul upon his travels, and goes here to meet Apollos at Ephesus, and to give us some account of him, which was necessary to our understanding some passages in Paul's epistles.

I. Here is an account of his character, when he came to Ephesus.

1. He was a Jew, born at Alexandria in Egypt, but of Jewish parents; for there were abundance of Jews in that city, since the dispersion of the people, as it was foretold (Deut. xxviii. 68): The Lord shall bring thee into Egypt again. His name was not Apollo, the name of one of the heathen gods, but Apollos, some think the same with Apelles, Rom. xvi. 10.

2. He was a man of excellent good parts, and well fitted for public service. He was an eloquent man, and mighty in the scriptures of the Old Testament, in the knowledge of which he was, as a Jew, brought up. (1.) He had a great command of language: he was an eloquent man; he was aner logios--a prudent man, so some; a learned man, so others; historiarum peritus--a good historian, which is an excellent qualification for the ministry: he was one that could speak well, so it properly signifies; he was an oracle of a man; he was famous for speaking pertinently and closely, fully and fluently, upon any subject. (2.) He had a great command of scripture-language, and this was the eloquence he was remarkable for. He came to Ephesus, being mighty in the scriptures, so the words are placed; having an excellent faculty of expounding scripture, he came to Ephesus, which was a public place, to trade with that talent, for the honour of God and the good of many. He was not only ready in the scriptures, able to quote texts off-hand, and repeat them, and tell you where to find them (many of the carnal Jews were so, who were therefore said to have the form of knowledge, and the letter of the law); but he was mighty in the scriptures. He understood the sense and meaning of them, he knew how to make use of them and to apply them, how to reason out of the scriptures, and to reason strongly; a convincing, commanding, confirming power went along with all his expositions and applications of the scripture. It is probable he had given proof of his knowledge of the scriptures, and his abilities in them, in many synagogues of the Jews.

3. He was instructed in the way of the Lord; that is, he had some acquaintance with the doctrine of Christ, had obtained some general notions of the gospel and the principles of Christianity, that Jesus is the Christ, and that prophet that should come into the world; the first notice of this would be readily embraced by one that was so mighty in the scripture as Apollos was, and therefore understood the signs of the times. He was instructed, katechemenos--he was catechised (so the word is), either by his parents or by ministers; he was taught something of Christ and the way of salvation by him. Those that are to teach others must first be themselves taught the word of the Lord, not only to talk of it, but to walk in it. It is not enough to have our tongues tuned to the word of the Lord, but we must have our feet directed into the way of the Lord.

4. Yet he knew only the baptism of John; he was instructed in the gospel of Christ as far as John's ministry would carry him, and no further; he knew the preparing of the way of the Lord by that voice crying in the wilderness, rather than the way of the Lord itself. We cannot but think he had heard of Christ's death and resurrection, but he was not let into the mystery of them, had not had opportunity of conversing with any of the apostles since the pouring out of the Spirit; or he had himself been baptized only with the baptism of John, but was not baptized with the Holy Ghost, as the disciples were at the day of pentecost.

II. We have here the employment and improvement of his gifts at Ephesus; he came thither, seeking opportunities of doing and getting good, and he found both.

1. He there made a very good use of his gifts in public. He came, probably, recommended to the synagogue of the Jews as a fit man to be a teacher there, and according to the light he had, and the measure of the gift given to him, he was willing to be employed (v. 25): Being fervent in the Spirit, he spoke and taught diligently the things of the Lord. Though he had not the miraculous gifts of the Spirit, as the apostles had, he made use of the gifts he had; for the dispensation of the Spirit, whatever the measure of it is, is given to every man to profit withal. And our Savior, by a parable, designed to teach his ministers that though they had but one talent they must not bury that. We have seen how Apollos was qualified with a good head and a good tongue: he was an eloquent man, and mighty in the scriptures; he had laid in a good stock of useful knowledge, and had an excellent faculty of communicating it. Let us now see what he had further to recommend him as a preacher; and his example is recommended to the intimation of all preachers. (1.) He was a lively affectionate preacher; as he had a good head, so he had a good heart; he was fervent in Spirit. He had in him a great deal of divine fire as well as divine light, was burning as well as shining. He was full of zeal for the glory of God, and the salvation of precious souls. This appeared both in his forwardness to preach when he was called to it by the rulers of the synagogue, and in his fervency in his preaching. He preached as one in earnest, and that had his heart in his work. What a happy composition was here! Many are fervent in spirit, but are weak in knowledge, in scripture-knowledge--have far to seek for proper words and are full of improper ones; and, on the other hand, many are eloquent enough, and mighty in the scriptures, and learned, and judicious, but they have no life or fervency. Here was a complete man of God, thoroughly furnished for his work; both eloquent and fervent, full both of divine knowledge and of divine affections. (2.) He was an industrious laborious preacher. He spoke and taught diligently. He took pains in his preaching, what he delivered was elaborate; and he did not offer that to God, or to the synagogue, that either cost nothing or cost him nothing. He first worked it upon his own heart, and then laboured to impress it on those he preached to: he taught diligently, akribos--accurately, exactly; every thing he said was well-weighed. (3.) He was an evangelical preacher. Though he knew only the baptism of John, yet that was the beginning of the gospel of Christ, and to that he kept close; for he taught the things of the Lord, of the Lord Christ, the things that tended to make way for him, and to set him up. The things pertaining to the kingdom of the Messiah were the subjects he chose to insist upon; not the things of the ceremonial law, though those would be pleasing to his Jewish auditors; not the things of the Gentile philosophy, though he could have discoursed very well on those things; but the things of the Lord. (4.) He was a courageous preacher: He began to speak boldly in the synagogue, as one who, having put confidence in God, did not fear the face of man; he spoke as one that knew the truth of what he said, and had no doubt of it, and that knew the worth of what he said and was not afraid to suffer for it; in the synagogue, where the Jews not only were present, but had power, there he preached the things of God, which he knew they were prejudiced against.

2. He there made a good increase of his gifts in private, not so much in study, as in conversation with Aquila and Priscilla. If Paul or some other apostle or evangelist had been at Ephesus, he would have instructed him; but, for want of better help, Aquila and Priscilla (who were tent-makers) expounded to him the way of God more perfectly. Observe, (1.) Aquila and Priscilla heard him preach in the synagogue. Though in knowledge he was much inferior to them, yet, having excellent gifts for public service, they encouraged his ministry, by a diligent and constant attendance upon it. Thus young ministers, that are hopeful, should be countenanced by grown Christians, for it becomes them to fulfil all righteousness. (2.) Finding him defective in his knowledge of Christianity, they took him to them, to lodge in the same house with them, and expounded to him the way of God, the way of salvation by Jesus Christ, more perfectly. They did not take occasion from what they observed of his deficiency either to despise him themselves, or to disparage him to others; did not call him a young raw preacher, not fit to come into a pulpit, but considered the disadvantages he had laboured under, as knowing only the baptism of John; and, having themselves got great knowledge in the truths of the gospel by their long intimate conversation with Paul, they communicated what they knew to him, and gave him a clear, distinct, and methodical account of those things which before he had but confused notions of. [1.] See here an instance of that which Christ has promised, that to him that hath shall be given; he that has, and uses what he has, shall have more. He that diligently traded with the talent he had doubled it quickly. [2.] See an instance of truly Christian charity in Aquila and Priscilla; they did good according to their ability. Aquila, though a man of great knowledge, yet did no undertake to speak in the synagogue, because he had not such gifts for public work as Apollos had; but he furnished Apollos with matter, and then left him to clothe it with acceptable words. Instructing young Christians and young ministers privately in conversation, who mean well, and perform well, as far as they go, is a piece of very good service, both to them and to the church. [3.] See an instance of great humility in Apollos. He was a very bright young man, of great parts and learning, newly come from the university, a popular preacher, and one mightily cried up and followed; and yet, finding that Aquila and Priscilla were judicious serious Christians, that could speak intelligently and experimentally of the things of God, though they were but mechanics, poor tent-makers, he was glad to receive instructions from them, to be shown by them his defects and mistakes, and to have his mistakes rectified by them, and his deficiencies made up. Young scholars may gain a great deal by converse with old Christians, as young students in the law may by old practitioners. Apollos, though he was instructed in the way of the Lord, did not rest in the knowledge he had attained, nor thought he understood Christianity as well as any man (which proud conceited young men are apt to do), but was willing to have it expounded to him more perfectly. Those that know much should covet to know more, and what they know to know it better, pressing forward towards perfection. [4.] Here is an instance of a good woman, though not permitted to speak in the church or in the synagogue, yet doing good with the knowledge God had given her in private converse. Paul will have the aged women to be teachers of good things Tit. ii. 3, 4.

III. Here is his preferment to the service of the church of Corinth, which was a larger sphere of usefulness than Ephesus at present was. Paul had set wheels a-going in Achaia and particularly at Corinth, the county-town. Many were stirred up by his preaching to receive the gospel, and they needed to be confirmed; and many were likewise irritated to oppose the gospel, and they needed to be confuted. Paul was gone, was called away to other work, and now there was a fair occasion in this vacancy for Apollos to set in, who was fitted rather to water than to plant, to build up those that were within than to bring in those that were without. Now here we have,

1. His call to this service, not by a vision, as Paul was called to Macedonia, no, nor so much as by the invitation of those he was to go to; but, (1.) He himself inclined to go: He was disposed to pass into Achaia; having heard of the state of the churches there, he had a mind to try what good he could do among them. Though there were those there who were eminent for spiritual gifts, yet Apollos thought there might be some work for him, and God disposed his mind that way. (2.) His friends encouraged him to go, and approved of his purpose; and, he being a perfect stranger there, they gave him a testimonial or letters of recommendation, exhorting the disciples in Achaia to entertain him and employ him. In this way, among others, the communion of churches is kept up, by the recommending of members and ministers to each other, when ministers, as Apollos here, are disposed to remove. Though those at Ephesus had a great loss of his labours, they did not grudge those in Achaia the benefit of them; but, on the contrary, used their interest in them to introduce him; for the churches of Christ, though they are many, yet they are one.

2. His success in this service, which both ways answered his intention and expectation; for,

(1.) Believers were greatly edified, and those that had received the gospel were very much confirmed: He helped those much who had believed through grace. Note, [1.] Those who believe in Christ, it is through grace that they believe; it is not of themselves, it is God's gift to them; it is his work in them. [2.] Those who through grace do believe, yet still have need of help; as long as they are here in this world there are remainders of unbelief, and something lacking in their faith to be perfected, and the work of faith to be fulfilled. [3.] Faithful ministers are capable of being in many ways helpful to those who through grace do believe, and it is their business to help them, to help them much; and, when a divine power goes along with them, they will be helpful to them.

(2.) Unbelievers were greatly mortified. Their objections were fully answered, the folly and sophistry of their arguments were discovered, so that they had nothing to say in defence of the opposition they made to the gospel; their mouths were stopped, and their faces filled with shame (v. 28): He mightily convinced the Jews, and that publicly, before the people; he did it, eutonos--earnestly, and with a great deal of vehemence; he took pains to do it; his heart was upon it, as one that was truly desirous both to serve the cause of Christ and to save the souls of men. He did it effectually and to universal satisfaction. He did it levi negotio--with facility. The case was so plain, and the arguments were so strong on Christ's side, that it was an easy matter to baffle all that the Jews could say against it. Though they were so fierce, yet their cause was so weak that he made nothing of their opposition. Now that which he aimed to convince them of was that Jesus is the Christ, that he is the Messiah promised to the fathers, who should come, and they were to look for not other. If the Jews were but convinced of this--that Jesus is Christ, even their own law would teach them to hear him. Note, The business of ministers is to preach Christ: We preach not ourselves, but Christ Jesus the Lord. The way he took to convince them was by the scriptures; thence he fetched his arguments; for the Jews owned the scriptures to be of divine authority, and it was easy for him, who was mighty in the scriptures, from them to show that Jesus is the Christ. Note, Ministers must be able not only to preach the truth, but to prove it and defend it, and to convince gainsayers with meekness and yet with power, instructing those that oppose themselves; and this is real service to the church.
Adam Clarke: Commentary on the Bible - 1831
18:24: A certain Jew named Apollos - One MS., with the Coptic and Armenian, calls him Apelles; and the Codex Bezae, Apollonius. It is strange that we should find a Jew, not only with a Roman name, as Aquila, an eagle; but with the name of one of the false gods, as Apollos or Apollo in the text. Query: Whether the parents of this man were not originally Gentiles, but converted to Judaism after their son Apollo (for so we should write the word) had been born and named.
Born at Alexandria - This was a celebrated city of Egypt, built by Alexander the Great, from whom it took its name. It was seated on the Mediterranean Sea, between the Lake Mareotis and the beautiful harbour formed by the Isle of Pharos, about twelve miles west of the Canopic branch of the Nile, in lat. 31. 10'. N. This city was built under the direction of Dinocrates, the celebrated architect of the temple of Diana at Ephesus. It was in this city that Ptolemy Soter founded the famous academy called the Museum, in which a society of learned men devoted themselves to philosophical studies. Some of the most celebrated schools of antiquity flourished here; and here was the Tower of Pharos, esteemed one of the seven wonders of the world. Alexandria was taken by the French, July 4, 1798, under the command of Bonaparte; and was surrendered to the English under General, now Lord, Hutchinson, in 1801. And, in consequence of the treaty of peace between France and England, it was restored to the Turks. Near this place was the celebrated obelisk, called Cleopatra's Needle; and the no less famous column, called Pompey's Pillar. This city exhibits but very slender remains of its ancient splendor.
An eloquent man - Having strong rhetorical powers; highly cultivated, no doubt, in the Alexandrian schools.
Mighty in the Scriptures - Thoroughly acquainted with the law and prophets; and well skilled in the Jewish method of interpreting them.
Albert Barnes: Notes on the Bible - 1834
18:24: And a certain Jew named Apollos - Apollos afterward became a distinguished and successful preacher of the gospel, Co1 1:12; Co1 3:5-6; Co1 4:6; Tit 3:13. Nothing more is known of him than is stated in these passages.
Born at Alexandria - Alexandria was a celebrated city in Egypt, founded by Alexander the Great. There were large numbers of Jews resident there. See the notes on Act 6:9.
An eloquent man - Alexandria was famous for its schools, and it is probable that Apollos, in addition to his natural endowments, had enjoyed the benefit of these schools.
Mighty in the scriptures - Well instructed, or able in the Old Testament. The foundation was thus laid for future usefulness in the Christian church. See the notes on Luk 24:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:24: Apollos: Act 19:1; Co1 1:12, Co1 3:5, Co1 3:6, Co1 4:6, Co1 16:12; Tit 3:13
Alexandria: Act 6:9, Act 27:6
an: Exo 4:10; Isa 3:3; Co1 2:1, Co1 2:2; Co2 10:10
mighty: Act 18:28, Act 7:22; Ezr 7:6, Ezr 7:12; Mat 13:52; Luk 24:19; Col 3:16
Geneva 1599
18:24 (8) And a certain Jew named Apollos, born at Alexandria, an eloquent man, [and] (n) mighty in the scriptures, came to Ephesus.
(8) Apollos, a godly and learned man, does not refuse to profit in the school of a base and abject handicraftsman, and also of a woman: and so becomes and excellent minister of the Church.
(n) Very well instructed in the knowledge of the scriptures.
John Gill
18:24 And a certain Jew named Apollos,.... Who by some is thought to be the same with Apelles, Rom 16:10, his name is Greek, though he was a Jew, not only by religion, but by birth, being of a Jewish extract:
born at Alexandria; in Egypt, which was built by Alexander the great, from whence it had its name; it was the metropolis of Egypt, and the seat of the kings of it; great numbers of Jews were in this place; here lived Philo the famous Jew:
an eloquent man; in speech, as well as learned, wise, and "prudent", as the Ethiopic version renders it:
and mighty in the Scriptures; of the Old Testament, particularly in the prophecies of them concerning the Messiah; he had thoroughly read them, and carefully examined them, and could readily cite them; as well as had great knowledge of them, and was capable of explaining them; he was "skilful in the Scriptures", as the Syriac version renders it; or he "knew" them, as the Ethiopic; he had large acquaintance with them, and was well versed in them: it is a Jewish way of speaking; so Ahithophel is said to be , "mighty in the law" (d); the same is said of the sons of Reuben (e): this man
came to Ephesus; after the departure of the Apostle Paul, and while Aquila and Priscilla were there; the reason of his coming hither was to preach the word, as he did.
(d) T. Hieros. Sanhedrin, fol. 29. 1. (e) Tzeror Hammor, fol. 60. 1.
John Wesley
18:24 An eloquent man, mighty in the Scriptures - Of the Old Testament. Every talent may be of use in the kingdom of God, if joined with the knowledge of the Scriptures and fervour of spirit.
Robert Jamieson, A. R. Fausset and David Brown
18:24 EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Acts 18:24-28)
a . . . Jew named Apollos--a contraction from Apollonius.
born at Alexandria--the celebrated city of Egypt on the southeastern shore of the Mediterranean, called after its founder, Alexander the Great. Nowhere was there such a fusion of Greek, Jewish, and Oriental peculiarities, and an intelligent Jew educated in that city could hardly fail to manifest all these elements in his mental character.
eloquent--turning his Alexandrian culture to high account.
and mighty in the scriptures--his eloquence enabling him to express clearly and enforce skilfully what, as a Jew, he had gathered from a diligent study of the Old Testament Scriptures.
came to Ephesus--on what errand is not known.
18:2518:25: Սա՝ էր տեղեկացեալ ճանապարհին Տեառն, եւ եռա՛յր հոգւով. խօսէր՝ եւ ուսուցանէր ճշմարտութեամբ վասն Յիսուսի. գիտէր միայն զմկրտութիւնն Յովհաննու[2600]։ [2600] Ոմանք. Վասն Յիսուսի Քրիստոսի։
25. Տեղեակ էր նա Տիրոջ ճանապարհին եւ հոգով եռում էր. խօսում եւ ճշմարտութեամբ ուսուցանում էր Յիսուսի մասին: Գիտէր միայն Յովհաննէսի մկրտութիւնը:
25 Ան զօրաւոր էր սուրբ գրքերով եւ Տէրոջը ճամբուն մէջ վարժուած էր։ Ջերմեռանդ հոգի ունենալով՝ կը խօսէր ու կը սորվեցնէր ճշդութեամբ Տէրոջը վրայով. բայց ինք միայն Յովհաննէսին մկրտութիւնը գիտէր։
Սա էր տեղեկացեալ ճանապարհին Տեառն, եւ եռայր հոգւով, խօսէր եւ ուսուցանէր ճշմարտութեամբ վասն [76]Յիսուսի. գիտէր միայն զմկրտութիւնն Յովհաննու:

18:25: Սա՝ էր տեղեկացեալ ճանապարհին Տեառն, եւ եռա՛յր հոգւով. խօսէր՝ եւ ուսուցանէր ճշմարտութեամբ վասն Յիսուսի. գիտէր միայն զմկրտութիւնն Յովհաննու[2600]։
[2600] Ոմանք. Վասն Յիսուսի Քրիստոսի։
25. Տեղեակ էր նա Տիրոջ ճանապարհին եւ հոգով եռում էր. խօսում եւ ճշմարտութեամբ ուսուցանում էր Յիսուսի մասին: Գիտէր միայն Յովհաննէսի մկրտութիւնը:
25 Ան զօրաւոր էր սուրբ գրքերով եւ Տէրոջը ճամբուն մէջ վարժուած էր։ Ջերմեռանդ հոգի ունենալով՝ կը խօսէր ու կը սորվեցնէր ճշդութեամբ Տէրոջը վրայով. բայց ինք միայն Յովհաննէսին մկրտութիւնը գիտէր։
zohrab-1805▾ eastern-1994▾ western am▾
18:2525: Он был наставлен в начатках пути Господня и, горя духом, говорил и учил о Господе правильно, зная только крещение Иоанново.
18:25  οὖτος ἦν κατηχημένος τὴν ὁδὸν τοῦ κυρίου, καὶ ζέων τῶ πνεύματι ἐλάλει καὶ ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ ἰησοῦ, ἐπιστάμενος μόνον τὸ βάπτισμα ἰωάννου.
18:25. οὗτος (The-one-this) ἦν (it-was) κατηχημένος (having-had-come-to-be-reverberated-down-unto) τὴν (to-the-one) ὁδὸν (to-a-way) τοῦ (of-the-one) κυρίου, (of-Authority-belonged) καὶ (and) ζέων (boiling) τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) ἐλάλει (it-was-speaking-unto) καὶ (and) ἐδίδασκεν (it-was-teaching) ἀκριβῶς (unto-exacted) τὰ (to-the-ones) περὶ (about) τοῦ (of-the-one) Ἰησοῦ, (of-an-Iesous," ἐπιστάμενος ( standing-upon ) μόνον (to-alone) τὸ (to-the-one) βάπτισμα (to-an-immersing-to) Ἰωάνου. (of-an-Ioanes)
18:25. hic erat edoctus viam Domini et fervens spiritu loquebatur et docebat diligenter ea quae sunt Iesu sciens tantum baptisma IohannisThis man was instructed in the way of the Lord: and being fervent in spirit, spoke and taught diligently the things that are of Jesus, knowing only the baptism of John.
25. This man had been instructed in the way of the Lord; and being fervent in spirit, he spake and taught carefully the things concerning Jesus, knowing only the baptism of John:
18:25. He was learned in the Way of the Lord. And being fervent in spirit, he was speaking and teaching the things that are of Jesus, but knowing only the baptism of John.
18:25. This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.
This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John:

25: Он был наставлен в начатках пути Господня и, горя духом, говорил и учил о Господе правильно, зная только крещение Иоанново.
18:25  οὖτος ἦν κατηχημένος τὴν ὁδὸν τοῦ κυρίου, καὶ ζέων τῶ πνεύματι ἐλάλει καὶ ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ ἰησοῦ, ἐπιστάμενος μόνον τὸ βάπτισμα ἰωάννου.
18:25. hic erat edoctus viam Domini et fervens spiritu loquebatur et docebat diligenter ea quae sunt Iesu sciens tantum baptisma Iohannis
This man was instructed in the way of the Lord: and being fervent in spirit, spoke and taught diligently the things that are of Jesus, knowing only the baptism of John.
18:25. He was learned in the Way of the Lord. And being fervent in spirit, he was speaking and teaching the things that are of Jesus, but knowing only the baptism of John.
18:25. This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.
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
25: Ученый и красноречивый, сведущий в книгах Свящ. Писания, убежденный и пламенный проповедник, Аполлос обещал особенный успех. "Вот и ученые мужи начинают проповедовать!... Видишь ли успех проповеди!" - восклицает по сему случаю Златоуст.

"В начатках пути Господня", т. е. учения и жизни соответственно заповедям Господа (ср. IX:2).

В начатках, т. е. не вполне, так что Аполлос нуждался еще в точнейшем объяснении этого пути Господня (ст. 26), что и сделано дальше (26: ст. ).

"Зная только крещение Иоанново...", как и ученики ефесские, упоминаемые далее (XIX:2-3). Такая неполнота знания и учения Аполлоса о Христе, конечно, не была неправильностию знания и учения, почему и не препятствовала Аполлосу, горя духом (Рим XII:11), говорить и учить о Господе правильно, хотя и неполно.

Получив более полное и обстоятельное познание об учении и делах и лице Господа Иисуса от Акилы и Прискиллы и приняв крещение во имя Господа Иисуса и благодать Св. Духа (св. Злат. ), Аполлос выступает в Ахаии уже облагодатствованным проповедником (27: ст. ).
Adam Clarke: Commentary on the Bible - 1831
18:25: This man was instructed in the way of the Lord - Κατηχημενος; He was catechized, initiated, in the way, the doctrine, of Jesus as the Christ.
Being fervent in the spirit - Being full of zeal to propagate the truth of God, he taught diligently, ακριβως accurately, (so the word should be translated), the things of Christ as far as he could know them through the ministry of John the Baptist; for it appears he knew nothing more of Christ than what John preached. Some suppose we should read ουκ, not, before ακριβως, correctly, or accurately, because it is said that Aquila and Priscilla expounded the way of the Lord, ακριβεϚερον, more perfectly, rather more accurately; but of this emendation there is not the slightest necessity; for surely it is possible for a man to teach accurately what he knows; and it is possible that another, who possesses more information on the subject than the former, may teach him more accurately, or give him a larger portion of knowledge. Apollo knew the baptism of John; but he knew nothing farther of Jesus Christ than that baptism taught; but, as far as he knew, he taught accurately. Aquila and Priscilla were acquainted with the whole doctrine of the Gospel: the doctrine of Christ dying for our sins, and rising again for our justification; and in this they instructed Apollo; and this was more accurate information than what he had before received, through the medium of John's ministry.
Albert Barnes: Notes on the Bible - 1834
18:25: This man was instructed - Greek: was catechised. He was instructed, in some degree, into the knowledge of the Christian religion. By whom this was done we have no information.
In the way of the Lord - The word "way" often refers to doctrine, Mat 21:32. It means here that he had been correctly taught in regard to the Messiah, yet his knowledge was imperfect, Act 18:26. The amount of his knowledge seems to have been:
(1) He had correct views of the Messiah to come - views which he had derived from the study of the Old Testament. He was expecting a Saviour that would be humble, obscure, and a sacrifice, in opposition to the pRev_ailing notions of the Jews.
(2) he had heard of John; had embraced his doctrine; and probably had been baptized with reference to him that was to come. Compare Mat 3:2; Act 19:4. But it is clear that he had not heard that Jesus was the Messiah. With his correct views in regard to the coming of the Messiah he was endeavoring to instruct and reform his countrymen. He was just in the state of mind to welcome the announcement that the Messiah had come, and to embrace Jesus of Nazareth as the hope of the nation.
Being fervent in the spirit - Being zealous and ardent. See the notes on Rom 12:11.
Taught diligently - Defended with zeal and earnestness his views of the Messiah.
The things of the Lord - The doctrines pertaining to the Messiah as far as he understood them.
Knowing only the baptism of John - Whether he had himself heard John, and been baptized by him. has been made a question which cannot now be decided. It is not necessary, however, to suppose this, as it seems that the knowledge of John's preaching and baptism had been propagated extensively in other nations beside Judea, Act 19:1-3. The Messiah was expected about that time. The foreign Jews would be waiting for him; and the news of John's ministry, doctrine, and success would be rapidly propagated from synagogue to synagogue in the surrounding nations. John preached repentance, and baptized with reference to him that was to come after him Act 19:4, and this doctrine Apollos seems to have embraced.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:25: instructed: Act 13:10, Act 16:17, Act 19:9, Act 19:23; Gen 18:19; Jdg 2:22; Sa1 12:23; Psa 25:8, Psa 25:9; Psa 119:1; Isa 40:3; Jer 6:16; Hos 14:9; Mat 3:3; Mar 1:3, Mar 12:14; Luk 3:4; Joh 1:23
fervent: Rom 12:11; Col 1:28, Col 1:29; Ti2 2:4; Jam 5:16
knowing: Act 19:3; mat 3:1-17; Luke 3:1-38; John 1:19-36
John Gill
18:25 This man was instructed in the way of the Lord,.... Which John, whose baptism he only knew, came to prepare: the word here used signifies "catechised"; and suggests, that he was trained up by his parents in this way, who might have been the disciples of John, though afterwards removed from Judea to Alexandria; and that he only had been taught the rudiments of the Christian religion, or doctrine of the Gospel; here called the way of the Lord, or which directs and leads unto him, as the only Saviour, and is the path of faith and truth; or as some copies read, "the word of the Lord"; and which accounts for what is afterwards said of him:
and being fervent in the spirit; either in or by the Spirit of God, being made so by him, who is, compared to fire, and who, in the form of cloven tongues of fire, sat upon the disciples at the day of Pentecost, and upon others; among whom this Apollos is by some thought to be, though without any reason; however, he might be inspired with zeal by the Spirit of God: or "in his own spirit", as the Ethiopic version renders it; his soul was inflamed with zeal for the glory of God, the honour of Christ, and the good of souls; his ministry was very affectionate, warm, and lively; see Rom 12:11 He spake and taught diligently the things of the Lord; or "of Jesus", as read the Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions; according to the measure of light and grace he had received, he spake out freely and fully, and taught the people with great industry, and with all the exactness he could, the things he knew concerning the person, offices, and grace of the Lord Jesus:
knowing only the baptism of John; which must be understood, not of the ordinance of baptism singly, as administered by John, but of the whole ministry of John; as of that ordinance, so of his doctrine concerning repentance and remission of sins; and concerning Christ that was to come, and concerning his being come, and who he was, whom John pointed at, and taught the people to believe in: but perhaps he might know very little, if anything, of the miracles of Christ, or of his death and resurrection from the dead, and the benefits and effects thereof; and of the pouring out of the Holy Ghost upon the apostles, and the light and knowledge which were communicated thereby.
John Wesley
18:25 This man had been instructed - Though not perfectly, in the way of the Lord - In the doctrine of Christ. Knowing only the baptism of John - Only what John taught those whom he baptized, namely, to repent and believe in a Messiah shortly to appear.
Robert Jamieson, A. R. Fausset and David Brown
18:25 This man was instructed in the way of the Lord . . . knowing only the baptism of John--He was instructed, probably, by some disciple of the Baptist, in the whole circle of John's teaching concerning Jesus, but no more: he had yet to learn the new light which the outpouring of the Spirit at Pentecost had thrown upon the Redeemer's death and resurrection; as appears from Acts 19:2-3.
being fervent in the spirit--His heart warm, and conscious, probably, of his gifts and attainments, he burned to impart to others the truth he had himself received.
he spake and taught diligently--rather, "accurately" (it is the same word as is rendered "perfectly" in Acts 18:26).
18:2618:26: Սա՝ սկսաւ համարձակե՛լ ՚ի ժողովրդեանն։ Եւ լուեալ ՚ի նմանէ Ակիւղայ եւ Պրիսկեայ, եւ առին զնա առ իւրեանս, եւ ճշմարտագո՛յնս պատմեցին նմա զճանապարհն Աստուծոյ[2601]։ [2601] Ոմանք. Սա սկսեալ համար՛՛... ՚ի նմանէն Ակիւղայ եւ Պրիսկիղեայ, առին։ Օրինակ մի. Եւ ստուգագոյն պատմեցին նմա։
26. Սա սկսեց ժողովարանում համարձակօրէն խօսել: Նրան լսելով՝ Ակիւղասը եւ Պրիսկիղան նրան իրենց մօտ առան եւ ճշմարտագոյնս բացատրեցին նրան Աստծու ճանապարհը:
26 Ասիկա սկսաւ ժողովարանին մէջ համարձակ խօսիլ։ Երբ Ակիւղաս ու Պրիսկիղա լսեցին, զանիկա ալ իրենց քով առին եւ աւելի ճիշդ Աստուծոյ ճամբան անոր հասկցուցին։
Սա սկսաւ համարձակել ի ժողովրդեանն. եւ լուեալ ի նմանէ Ակիւղայ եւ Պրիսկիղայ` առին զնա առ իւրեանս, եւ ճշմարտագոյնս պատմեցին նմա զճանապարհն Աստուծոյ:

18:26: Սա՝ սկսաւ համարձակե՛լ ՚ի ժողովրդեանն։ Եւ լուեալ ՚ի նմանէ Ակիւղայ եւ Պրիսկեայ, եւ առին զնա առ իւրեանս, եւ ճշմարտագո՛յնս պատմեցին նմա զճանապարհն Աստուծոյ[2601]։
[2601] Ոմանք. Սա սկսեալ համար՛՛... ՚ի նմանէն Ակիւղայ եւ Պրիսկիղեայ, առին։ Օրինակ մի. Եւ ստուգագոյն պատմեցին նմա։
26. Սա սկսեց ժողովարանում համարձակօրէն խօսել: Նրան լսելով՝ Ակիւղասը եւ Պրիսկիղան նրան իրենց մօտ առան եւ ճշմարտագոյնս բացատրեցին նրան Աստծու ճանապարհը:
26 Ասիկա սկսաւ ժողովարանին մէջ համարձակ խօսիլ։ Երբ Ակիւղաս ու Պրիսկիղա լսեցին, զանիկա ալ իրենց քով առին եւ աւելի ճիշդ Աստուծոյ ճամբան անոր հասկցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
18:2626: Он начал смело говорить в синагоге. Услышав его, Акила и Прискилла приняли его и точнее объяснили ему путь Господень.
18:26  οὖτός τε ἤρξατο παρρησιάζεσθαι ἐν τῇ συναγωγῇ· ἀκούσαντες δὲ αὐτοῦ πρίσκιλλα καὶ ἀκύλας προσελάβοντο αὐτὸν καὶ ἀκριβέστερον αὐτῶ ἐξέθεντο τὴν ὁδὸν [τοῦ θεοῦ].
18:26. οὗτός (The-one-this) τε (also) ἤρξατο ( it-firsted ) παρρησιάζεσθαι ( to-all-utter-to ) ἐν (in) τῇ (unto-the-one) συναγωγῇ: (unto-leading-together) ἀκούσαντες ( having-heard ) δὲ (moreover) αὐτοῦ (of-it,"Πρίσκιλλα (a-Priskilla) καὶ (and) Ἀκύλας (an-Akulas," προσελάβοντο ( they-had-taken-toward ) αὐτὸν (to-it) καὶ (and) ἀκριβέστερον (to-more-exacted) αὐτῷ (unto-it) ἐξέθεντο ( they-had-placed-out ) τὴν (to-the-one) ὁδὸν (to-a-way) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
18:26. hic ergo coepit fiducialiter agere in synagoga quem cum audissent Priscilla et Aquila adsumpserunt eum et diligentius exposuerunt ei viam DeiThis man therefore began to speak boldly in the synagogue. Whom when Priscilla and Aquila had heard, they took him to them and expounded to him the way of the Lord more diligently.
26. and he began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him unto them, and expounded unto him the way of God more carefully.
18:26. And so, he began to act faithfully in the synagogue. And when Priscilla and Aquila had heard him, they took him aside and expounded the Way of the Lord to him more thoroughly.
18:26. And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto [them], and expounded unto him the way of God more perfectly.
And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto [them], and expounded unto him the way of God more perfectly:

26: Он начал смело говорить в синагоге. Услышав его, Акила и Прискилла приняли его и точнее объяснили ему путь Господень.
18:26  οὖτός τε ἤρξατο παρρησιάζεσθαι ἐν τῇ συναγωγῇ· ἀκούσαντες δὲ αὐτοῦ πρίσκιλλα καὶ ἀκύλας προσελάβοντο αὐτὸν καὶ ἀκριβέστερον αὐτῶ ἐξέθεντο τὴν ὁδὸν [τοῦ θεοῦ].
18:26. hic ergo coepit fiducialiter agere in synagoga quem cum audissent Priscilla et Aquila adsumpserunt eum et diligentius exposuerunt ei viam Dei
This man therefore began to speak boldly in the synagogue. Whom when Priscilla and Aquila had heard, they took him to them and expounded to him the way of the Lord more diligently.
18:26. And so, he began to act faithfully in the synagogue. And when Priscilla and Aquila had heard him, they took him aside and expounded the Way of the Lord to him more thoroughly.
18:26. And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto [them], and expounded unto him the way of God more perfectly.
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
18:26: They took him unto them - This eloquent man, and mighty in the Scriptures, who was even a public teacher, was not ashamed to be indebted to the instructions of a Christian woman, in matters that not only concerned his own salvation, but also the work of the ministry, in which he was engaged. It is disgraceful to a man to be ignorant, when he may acquire wisdom; but it is no disgrace to acquire wisdom from the meanest person or thing. The adage is good: Despise not advice, even of the meanest: the gaggling of geese preserved the Roman state.
Albert Barnes: Notes on the Bible - 1834
18:26: And expounded - Explained.
The way of God - Gave him full and ample instructions respecting the Messiah as having already come, and respecting the nature of his work.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:26: to speak: Act 14:3; Isa 58:1; Eph 6:19, Eph 6:20
Aquila: Act 18:2, Act 18:3
expounded: Act 8:31, Act 28:23; Pro 1:5, Pro 9:9, Pro 22:17, Pro 22:18, Pro 25:12; Mat 18:3, Mat 18:4; Mar 10:15; Luk 19:26, Luk 24:27; Joh 7:17; Co1 3:18, Co1 8:2, Co1 12:21; Heb 6:1; Pe2 3:18
Geneva 1599
18:26 And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto [them], and expounded unto him the (o) way of God more perfectly.
(o) The way that leads to God.
John Gill
18:26 And he began to speak boldly in the synagogue,.... Of the Jews at Ephesus; using great freedom of speech, and showing much intrepidity and greatness of soul, and presence of mind; not fearing the faces of men, nor the revilings and contradictions of the Jews:
whom when Aquila and Priscilla had heard; they attending at the synagogue, and having observed what he delivered, that there was some deficiency in it, though they took no notice of it publicly; partly on their own account, it not being proper, especially for Priscilla, to speak in public, nor was it allowed in the Jewish synagogues for a woman to speak there; and partly on his account, that they might not put him to the blush, and discourage him; and chiefly on account of the Gospel, that they might not lay any stumblingblocks in the way of that, and of young converts, and give an occasion to the adversary to make advantages: wherefore
they took him unto them; they took him aside when he came out of the synagogue, and privately conversed with him; they had him "to their own house"; as the Syriac version renders it;
and expounded unto him the way of God more perfectly; these two doubtless had received a considerable measure of evangelical light and knowledge from the Apostle Paul, during the time of their conversation with him; and as they freely received from him, they freely imparted it to Apollos, with a good design to spread the truth of the Gospel, and to promote it and the interest of Christ in the world: and as on the one hand it was a good office, and a kind part in them, to communicate knowledge to him, so it was an instance of a good spirit, and of condescension in him, to be taught and instructed by them; especially since one of them was a woman, and both mechanics, and made but a mean figure: and from hence it may be observed, that women of grace, knowledge, and experience, though they are not allowed to teach in public, yet they may, and ought to communicate in private, what they know of divine things, for the use of others.
John Wesley
18:26 He spake - Privately; and taught publicly. Probably he returned to live at Alexandria, soon after he had been baptized by John; and so had no opportunity of being fully acquainted with the doctrines of the Gospel, as delivered by Christ and his apostles. And explained to him the way of God more perfectly - He who knows Christ, is able to instruct even those that are mighty in the Scriptures.
Robert Jamieson, A. R. Fausset and David Brown
18:26 speak boldly in the synagogue, whom when Aquila and Priscilla heard--joying to observe the extent of Scripture knowledge and evangelical truth which he displayed, and the fervency, courage, and eloquence with which he preached the truth.
they took him unto them--privately.
and expounded unto him the way of God more perfectly--opening up those truths, to him as yet unknown, on which the Spirit had shed such glorious light. (In what appears to be the true reading of this verse, Priscilla is put before Aquila, as in Acts 18:18 [see on Acts 18:18]; she being probably the more intelligent and devoted of the two). One cannot but observe how providential it was that this couple should have been left at Ephesus when Paul sailed thence for Syria; and no doubt it was chiefly to pave the way for the better understanding of this episode that the fact is expressly mentioned by the historian in Acts 18:19. We see here also an example of not only lay agency (as it is called), but female agency of the highest kind and with the most admirable fruit. Nor can one help admiring the humility and teachableness of so gifted a teacher in sitting at the feet of a Christian woman and her husband.
18:2718:27: Իբրեւ կամեցաւ նա գնալ յԱքայիայ, յօժարեա՛լ եղբարք՝ գրեցին առ աշակերտսն ընդունե՛լ զնա։ Որ իբրեւ եհաս անդր, բազո՛ւմ նպաստ լինէր հաւատացելոցն ՚ի ձեռն շնորհացն[2602]։ [2602] Ոմանք. Յօժարեալ եղբարց։
27. Երբ նա կամեցաւ Աքայիա գնալ, եղբայրները քաջալերեցին նրան եւ գրեցին աշակերտներին, որ նրան ընդունեն: Երբ նա այնտեղ հասաւ, Աստծու շնորհիւ շատ օգտակար եղաւ հաւատացեալներին,
27 Անիկա ուզեց Աքայիա երթալ։ Եղբայրները քաջալերեցին զանիկա ու գիր գրեցին այն տեղի աշակերտներուն, որ զանիկա ընդունին։ Հոն հասնելով՝ շատ օգտակար եղաւ հաւատացեալներուն՝ Աստուծոյ շնորհքով։
Իբրեւ կամեցաւ նա գնալ յԱքայիա, [77]յօժարեալ եղբարց`` գրեցին առ աշակերտսն ընդունել զնա. որ իբրեւ եհաս անդր, բազում նպաստ լինէր հաւատացելոցն ի ձեռն շնորհացն:

18:27: Իբրեւ կամեցաւ նա գնալ յԱքայիայ, յօժարեա՛լ եղբարք՝ գրեցին առ աշակերտսն ընդունե՛լ զնա։ Որ իբրեւ եհաս անդր, բազո՛ւմ նպաստ լինէր հաւատացելոցն ՚ի ձեռն շնորհացն[2602]։
[2602] Ոմանք. Յօժարեալ եղբարց։
27. Երբ նա կամեցաւ Աքայիա գնալ, եղբայրները քաջալերեցին նրան եւ գրեցին աշակերտներին, որ նրան ընդունեն: Երբ նա այնտեղ հասաւ, Աստծու շնորհիւ շատ օգտակար եղաւ հաւատացեալներին,
27 Անիկա ուզեց Աքայիա երթալ։ Եղբայրները քաջալերեցին զանիկա ու գիր գրեցին այն տեղի աշակերտներուն, որ զանիկա ընդունին։ Հոն հասնելով՝ շատ օգտակար եղաւ հաւատացեալներուն՝ Աստուծոյ շնորհքով։
zohrab-1805▾ eastern-1994▾ western am▾
18:2727: А когда он вознамерился идти в Ахаию, то братия послали к [тамошним] ученикам, располагая их принять его; и он, прибыв туда, много содействовал уверовавшим благодатью,
18:27  βουλομένου δὲ αὐτοῦ διελθεῖν εἰς τὴν ἀχαΐαν προτρεψάμενοι οἱ ἀδελφοὶ ἔγραψαν τοῖς μαθηταῖς ἀποδέξασθαι αὐτόν· ὃς παραγενόμενος συνεβάλετο πολὺ τοῖς πεπιστευκόσιν διὰ τῆς χάριτος·
18:27. βουλομένου ( Of-purposing ) δὲ (moreover) αὐτοῦ (of-it) διελθεῖν (to-have-had-came-through) εἰς (into) τὴν (to-the-one) Ἀχαίαν (to-a-Achaia) προτρεψάμενοι ( having-turned-before ,"οἱ (the-ones) ἀδελφοὶ ( brethrened ,"ἔγραψαν (they-scribed) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) ἀποδέξασθαι ( to-have-received-off ) αὐτόν: (to-it) ὃς (which) παραγενόμενος ( having-had-became-beside ) συνεβάλετο ( it-had-casted-together ) πολὺ (to-much) τοῖς (unto-the-ones) πεπιστευκόσιν ( unto-having-had-come-to-trust-of ) διὰ (through) τῆς (of-the-one) χάριτος: (of-a-granting)
18:27. cum autem vellet ire Achaiam exhortati fratres scripserunt discipulis ut susciperent eum qui cum venisset contulit multum his qui crediderantAnd whereas he was desirous to go to Achaia, the brethren exhorting wrote to the disciples to receive him. Who, when he was come, helped them much who had believed.
27. And when he was minded to pass over into Achaia, the brethren encouraged him, and wrote to the disciples to receive him: and when he was come, he helped them much which had believed through grace:
18:27. Then, since he wanted to go to Achaia, the brothers wrote an exhortation to the disciples, so that they might accept him. And when he had arrived, he held many discussions with those who had believed.
18:27. And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:
And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:

27: А когда он вознамерился идти в Ахаию, то братия послали к [тамошним] ученикам, располагая их принять его; и он, прибыв туда, много содействовал уверовавшим благодатью,
18:27  βουλομένου δὲ αὐτοῦ διελθεῖν εἰς τὴν ἀχαΐαν προτρεψάμενοι οἱ ἀδελφοὶ ἔγραψαν τοῖς μαθηταῖς ἀποδέξασθαι αὐτόν· ὃς παραγενόμενος συνεβάλετο πολὺ τοῖς πεπιστευκόσιν διὰ τῆς χάριτος·
18:27. cum autem vellet ire Achaiam exhortati fratres scripserunt discipulis ut susciperent eum qui cum venisset contulit multum his qui crediderant
And whereas he was desirous to go to Achaia, the brethren exhorting wrote to the disciples to receive him. Who, when he was come, helped them much who had believed.
18:27. Then, since he wanted to go to Achaia, the brothers wrote an exhortation to the disciples, so that they might accept him. And when he had arrived, he held many discussions with those who had believed.
18:27. And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-28: Благотворная деятельность Аполлоса в Ахаии прекрасно охарактеризована Ап. Павлом в 1Кор.III:6: "я насаждал, Аполлос поливал..." "В том, что он опровергал всенародно, являлось его дерзновение; в том, что твердо, открывалась сила; в том, что доказывал Божественными Писаниями, выражалась опытность; ибо и дерзновение само по себе нисколько не приносит пользы, если нет силы, и сила - без дерзновения" (Злат. ). Впоследствии Аполлос был епископом в Смирне (в Малой Азии) пред известным Поликарпом (Чет. -Мин. Янв. 4).
Adam Clarke: Commentary on the Bible - 1831
18:27: When he was disposed to pass into Achaia - There is a very long and important addition here in the Codex Bezae, of which the following is a translation: But certain Corinthians, who sojourned at Ephesus, and heard him, entreated him to pass over with them to their own country. Then, when he had given his consent, the Ephesians wrote to the disciples at Corinth, that they should receive this man. Who, when he was come, etc. The same addition is found in the later Syriac, and in the Itala version in the Codex Bezae.
Which had believed through grace - These words may either refer to Apollo, or to the people at Corinth. It was through grace that they had believed; and it was through grace that Apollo was enabled to help them much.
The words δια της χαριτος, through grace, are wanting in the Codex Bezae, the later Syriac, the Vulgate, one copy of the Itala, and in some of the fathers. But this omission might have been the effect of carelessness in the writers of those copies from which the foregoing were taken: the words convey the same idea that is expressed by St. Paul, Co1 3:6 : Paul planted, and Apollos watered; but God gave the increase. Though this eminent man became the instrument of mightily helping the believers in Corinth, yet he was also the innocent cause of a sort of schism among them. For some, taken by his commanding eloquence, began to range themselves on his side, and prefer him to all other teachers. This evil St. Paul reprehends and corrects in his first epistle to the Corinthians. St. Jerome says that Apollo became bishop of Corinth.
Albert Barnes: Notes on the Bible - 1834
18:27: Into Achaia - See the notes on Act 18:12.
The brethren wrote - The brethren at Ephesus. Why he was disposed to go into Achaia the historian does not inform us. But he had heard of the success of Paul there; of the church which he had established; of the opposition of the Jews; and it was doubtless with a desire to establish that church, and with a wish to convince his unbelieving countrymen that their views of the Messiah were erroneous, and that Jesus of Nazareth corresponded with the predictions of the prophets, that he went there. Many of the Greeks at Corinth were greatly captivated with his winning eloquence Co1 1:12; Co1 3:4-5, and his going there was the occasion of some unhappy divisions that sprung up in the church. But in all this he retained the confidence and love of Paul, Co1 1:3. It was thus shown that Paul was superior to envy, and that great success by one minister need not excite the envy, or alienate the confidence and good will of another.
Helped them much - Strengthened them, and aided them in their controversies with the unbelieving Jews.
Which had believed through grace - The words "through grace" may either refer to Apollos, or to the Christians who had believed. If to him, it means that he was enabled by grace to strengthen the brethren there; if to them, it means that they had been led to believe by the grace or favor of God. Either interpretation makes good sense. Our translation has adopted what is most natural and obvious.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:27: the brethren: Act 9:27; Rom 16:1, Rom 16:2; Co1 16:3; Co2 3:1, Co2 3:2
exhorting: Col 4:10; Jo3 1:8-10
helped: Co1 3:6, Co1 3:10-14; Co2 1:24; Phi 1:25
believed: Joh 1:12, Joh 1:13; Rom 1:5; Co1 15:10; Eph 2:8-10; Phi 1:29; Col 2:12; Th2 2:13, Th2 2:14; Tit 3:4-6; Jam 1:16-18; Pe1 1:2, Pe1 1:3
Geneva 1599
18:27 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through (p) grace:
(p) Through God's gracious favour, or by those excellent gifts which God had bestowed upon him.
John Gill
18:27 And when he was disposed to pass into Achaia, &c. The chief city of which was Corinth, and whither Apollos went, as appears from Acts 19:1. What disposed him to go thither, after he had received a greater degree of light and knowledge, was no doubt that he might communicate it, to the good of others, to which he was moved by the Holy Ghost, who had work for him to do there: according to Beza's most ancient copy, there were Corinthians sojourning in Ephesus, who when they had heard him (Apollos), besought him that he would go with them into their country; to which he agreeing, the Ephesians wrote to the disciples at Corinth to receive him, as follows:
the brethren wrote, exhorting the disciples to receive him; that is, the brethren at Ephesus, among whom Aquila was a principal one, wrote letters of recommendation to the brethren of the churches in Achaia, particularly at Corinth, not only that they would receive him into their houses, and hospitably entertain him as a Christian man, but admit him, and behave towards him as a preacher of the Gospel:
who when he was come; into Achaia, and to Corinth:
helped them much which had believed through grace; the phrase "through grace", is omitted in the Vulgate Latin version, but is in all the Greek copies, and may be connected either with the word "helped"; as the Syriac version, "he helped through grace"; and then the sense is, that Apollos, through the gifts of grace bestowed on him, or by the assistance of the grace of God, or both, greatly helped and contributed much to the advantage of the believers in those parts; as to the encouragement of their faith, and the increase of the joy of it; for the quickening, and comforting, and establishing them in the truths and doctrines of the Gospel, by his affectionate, fervent, and nervous way of preaching: or it may be connected with the word "believed", as it is in the Arabic version and in ours; and the meaning is, that he greatly assisted such who were already believers; and who became so, not of themselves, but through the grace of God; for faith is not of nature, nor the produce of man's free will, but is the gift of God's grace; it is a fruit of electing grace, an instance of distinguishing grace, it is owing to efficacious grace, and comes along with effectual calling grace, through the word preached, the means of grace; and is supported and maintained by the grace of God; the Ethiopic version renders it, "he preached much to them, who believed in the grace of God"; that is, in the Gospel, the doctrine of the grace of God, which they had received and professed; or in the love and favour of God, they were rooted and grounded in, and persuaded of.
John Wesley
18:27 Who greatly helped through grace - It is through grace only that any gift of any one is profitable to another. Them that had believed - Apollos did not plant, but water. This was the peculiar gift which he had received. And he was better able to convince the Jews, than to convert the heathens.
Robert Jamieson, A. R. Fausset and David Brown
18:27 And when he was disposed--"minded," "resolved."
to pass into Achaia--of which Corinth, on the opposite coast (see on Acts 18:1), was the capital; there to proclaim that Gospel which he now more fully comprehended.
the brethren--We had not before heard of such gathered at Ephesus. But the desire of the Jews to whom Paul preached to retain him among them for some time (Acts 18:20), and his promise to return to them (Acts 18:21), seem to indicate some drawing towards the Gospel, which, no doubt, the zealous private labors of Priscilla and Aquila would ripen into discipleship.
wrote, exhorting the disciples to receive him--a beautiful specimen of "letters of recommendation" (as Acts 15:23, Acts 15:25-27, and see 2Cor 3:1); by which, as well as by interchange of deputations, &c., the early churches maintained active Christian fellowship with each other.
when he was come, helped them much--was a great acquisition to the Achaian brethren.
which believed through grace--one of those incidental expressions which show that faith's being a production of God's grace in the heart was so current and recognized a truth that it was taken for granted, as a necessary consequence of the general system of grace, rather than expressly insisted on. (It is against the natural order of the words to read them, as BENGEL, MEYER, and others, do, "helped through grace those who believed").
18:2818:28: Քանզի պնդագո՛յն զՀրեայսն յանդիմանէր հրապարակաւ. ցուցանել գրովք՝ եթէ Քրիստոսն է Յիսուս։
28. քանի որ հրեաներին բուռն կերպով յանդիմանում էր՝ Գրքերի միջոցով հրապարակաւ ապացուցելով, թէ Յիսո՛ւսն է Քրիստոսը:
28 Քանզի հրապարակաւ սաստիկ կը յանդիմանէր Հրեաները, սուրբ գրքերէն ցուցնելով թէ՝ Յիսուսը Քրիստոսն է։
Քանզի պնդագոյն զՀրեայսն յանդիմանէր հրապարակաւ ցուցանել գրովք` եթէ Քրիստոսն է Յիսուս:

18:28: Քանզի պնդագո՛յն զՀրեայսն յանդիմանէր հրապարակաւ. ցուցանել գրովք՝ եթէ Քրիստոսն է Յիսուս։
28. քանի որ հրեաներին բուռն կերպով յանդիմանում էր՝ Գրքերի միջոցով հրապարակաւ ապացուցելով, թէ Յիսո՛ւսն է Քրիստոսը:
28 Քանզի հրապարակաւ սաստիկ կը յանդիմանէր Հրեաները, սուրբ գրքերէն ցուցնելով թէ՝ Յիսուսը Քրիստոսն է։
zohrab-1805▾ eastern-1994▾ western am▾
18:2828: ибо он сильно опровергал Иудеев всенародно, доказывая Писаниями, что Иисус есть Христос.
18:28  εὐτόνως γὰρ τοῖς ἰουδαίοις διακατηλέγχετο δημοσίᾳ ἐπιδεικνὺς διὰ τῶν γραφῶν εἶναι τὸν χριστὸν, ἰησοῦν.
18:28. εὐτόνως (unto-goodly-stretched) γὰρ (therefore) τοῖς (unto-the-ones) Ἰουδαίοις ( unto-Iouda-belonged ) διακατηλέγχετο ( it-was-confuting-down-through ) δημοσίᾳ (unto-assembly-belonged) ἐπιδεικνὺς (en-showing-upon) διὰ (through) τῶν (of-the-ones) γραφῶν (of-scribings) εἶναι (to-be) τὸν (to-the-one) χριστὸν (to-Anointed) Ἰησοῦν. (to-an-Iesous)
18:28. vehementer enim Iudaeos revincebat publice ostendens per scripturas esse Christum IesumFor with much vigour he convinced the Jews openly, shewing by the scriptures that Jesus is the Christ.
28. for he powerfully confuted the Jews, publicly, shewing by the scriptures that Jesus was the Christ.
18:28. For he was vehemently and publicly reproving the Jews, by revealing through the Scriptures that Jesus is the Christ.
18:28. For he mightily convinced the Jews, [and that] publickly, shewing by the scriptures that Jesus was Christ.
For he mightily convinced the Jews, [and that] publickly, shewing by the scriptures that Jesus was Christ:

28: ибо он сильно опровергал Иудеев всенародно, доказывая Писаниями, что Иисус есть Христос.
18:28  εὐτόνως γὰρ τοῖς ἰουδαίοις διακατηλέγχετο δημοσίᾳ ἐπιδεικνὺς διὰ τῶν γραφῶν εἶναι τὸν χριστὸν, ἰησοῦν.
18:28. vehementer enim Iudaeos revincebat publice ostendens per scripturas esse Christum Iesum
For with much vigour he convinced the Jews openly, shewing by the scriptures that Jesus is the Christ.
18:28. For he was vehemently and publicly reproving the Jews, by revealing through the Scriptures that Jesus is the Christ.
18:28. For he mightily convinced the Jews, [and that] publickly, shewing by the scriptures that Jesus was Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:28: He mightily convinced the Jews - Ευτονως διακατηλεγχετο; He vehemently confuted the Jews; and that publicly, not in private conferences, but in his public preaching: showing by the scriptures of the Old Testament, which the Jews received as divinely inspired, that Jesus, who had lately appeared among them, and whom they had crucified, was the Christ, the promised Messiah, and that there was salvation in none other; and that they must receive him as the Messiah, in order to escape the wrath to come. This they refused to do; and we know the consequence. Their city was sacked, their temple burnt, their whole civil and religious polity subverted, more than a million of themselves killed, and the rest scattered over the face of the earth.
1. The Christian religion did not hide itself in corners and obscure places at first, in order, privately, to get strength, before it dared to show itself publicly. Error, conscious of its weakness, and that its pretensions cannot bear examination, is obliged to observe such a cautious procedure. With what caution, circumspection, and privacy, did Mohammed propose his new religion! He formed a party by little and little, in the most private manner, before he ventured to exhibit his pretensions openly. Not so Christianity: it showed itself in the most public manner, not only in the teaching of Christ, but also in that of the apostles. Even after the crucifixion of our Lord, the apostles and believers went to the temple, the most public place; and in the most public manner taught and worked miracles. Jerusalem, the seat of the doctors, the judge of religion, was the first place in which, by the command of their Lord, the disciples preached Christ crucified. They were, therefore, not afraid to have their cause tried by the most rigid test of Scripture; and in the very place, too, where that Scripture was best understood.
2. When the same apostles. carried this Gospel to heathen countries, did they go to the villages, among the less informed or comparatively ignorant Greeks, in order to form a party, and shield themselves by getting the multitude on their side? No! They went to Caesarea, to Antioch, to Thessalonica, to Athens, to Corinth, to Ephesus; to the very places where learning flourished most, where sciences were best cultivated, where imposture was most likely to be detected, and where the secular power existed in the most despotic manner, and could at once have crushed them to nothing could they have been proved to be impostors, or had they not been under the immediate protection of Heaven! Hence it is evident that these holy men feared no rational investigation of their doctrines, for they taught them in the face of the most celebrated schools in the universe!
3. They preached Christ crucified in Jerusalem, where it was the most solemn interest of the Jews to disprove their doctrine, that they might exculpate themselves from the murder of Jesus Christ. They preached the same Christ, and the vanity of idolatry, in Athens, in Corinth, and in Ephesus, where idolatry existed in the plenitude of its power; and where all its interests required it to make the moat desperate and formidable stand against those innovators. What but the fullest confidence of the truth of what they preached, the fullest conviction of the Divinity of their doctrine, and the supernatural influence of God upon their souls, could ever have induced these men to preach Christ crucified, either at Jerusalem, or at Athens? I scruple not to assert that the bold, public manner in which the apostles preached the Gospel, among the Jews and Greeks, is a most incontestable proof of the conviction they had of its truth; and the success with which they were favored is a demonstration that what they preached as truth God proved to be the truth, by stretching forth his hand to heal, and causing signs and wonders to be wrought in the name of the holy child Jesus. This is an additional proof of the sincerity of the apostles, and of the truth of Christianity. If Paul and Peter, Barnabas and Silas, had not had the fullest persuasion that their doctrine was of God, they would never have ventured to propose it before the Sanhedrin in Jerusalem, the literati of Corinth, and the Stoics and inexorable judges of the Areopagus at Athens.
4. We may be surprised to find that, even among the Jews as well as the Gentiles, there were persons who used curious arts. Those were inexcusable; these were to be pitied. Blind as every man is by nature, yet he is conscious that without supernatural assistance he can neither secure the good he needs, nor avoid the evil he fears: therefore, he endeavors to associate to himself the influence of supernatural agents, in order to preserve him in safety, and make him happy. Thus forsaking and forgetting the fountain of living water, he hews out to himself cisterns that can hold no water. The existence of magical arts and incantations, whether real or pretended, prove the general belief of the existence of a spiritual world, and man's consciousness of his own weakness, and his need of supernatural help. When shall the eye be directed solely to Him from whom alone true help can come, by whom evil is banished, and happiness restored!
Albert Barnes: Notes on the Bible - 1834
18:28: For he mightily convinced the Jews - He did it by strong arguments; he bore down all opposition, and effectually silenced them.
And that publicly - In his public preaching in the synagogue and elsewhere.
Showing by the scriptures - Proving from the Old Testament. Showing that Jesus of Nazareth corresponded with the account of the Messiah given by the prophets. See the notes on Joh 5:39.
That Jesus was Christ - See the margin. That Jesus of Nazareth was the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:28: convinced: Act 18:5, Act 18:25, Act 9:22, Act 17:3, Act 26:22, Act 26:23; Luk 24:27, Luk 24:44; Co1 15:3, Co1 15:4; Heb. 7:1-10:39
showing: Joh 5:39
was Christ: or, is the Christ, Act 18:5
John Gill
18:28 For he mightily convinced the Jews,.... His reasoning was so strong and nervous, his arguments so weighty and powerful, and the passages he produced out of the Old Testament so full and pertinent, that the Jews were not able to stand against him; they could not object to the texts of Scripture he urged, nor to the sense he gave of them, nor answer the arguments founded upon them; he was an overmatch for them; they were refuted by him over and over, and were confounded to the last degree:
and that publicly, in their synagogue, before all the people; which increased their shame and confusion; and was the means of spreading the Gospel, of bringing others to the faith of it, and of establishing them in it, who had already received it: showing by the Scriptures; of the Old Testament, which the Jews received and acknowledged as the word of God:
that Jesus was Christ; or that Christ, that Messiah, which these Scriptures spoke of, whom God had promised, and the church of God expected; and which was the main thing in controversy between the Jews and the Christians, as it still is.
Robert Jamieson, A. R. Fausset and David Brown
18:28 For he mightily convinced the Jews--The word is very strong: "stoutly bore them down in argument," "vigorously argued them down," and the tense in that he continued to do it, or that this was the characteristic of his ministry.
showing by the scriptures that Jesus was Christ--Rather, "that the Christ (or Messiah) was Jesus." This expression, when compared with Acts 18:25, seems to imply a richer testimony than with his partial knowledge he was at first able to bear; and the power with which he bore down all opposition in argument is that which made him such an acquisition to the brethren. Thus his ministry would be as good as another visitation to the Achaian churches by the apostle himself (see 1Cor 3:6) and the more as, in so far as he was indebted for it to Priscilla and Aquila, it would have a decidedly Pauline cast.