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Matthew Henry: Concise Commentary on the Whole Bible - 1706
We left Paul in his circuit visiting the churches (ch. xviii. 23), but we have not forgotten, nor has he, the promise he made to his friends at Ephesus, to return to them, and make some stay there; now this chapter shows us his performance of that promise, his coming to Ephesus, and his continuance there two years; we are here told, I. How he laboured there in the word and doctrine, how he taught some weak believers that had gone no further than John's baptism (ver. 1-7), how he taught three months in the synagogue of the Jews (ver. 8), and, when he was driven thence, how he taught the Gentiles a long time in a public school (ver. 9, 10), and how he confirmed his doctrine by miracles, ver. 11, 12. II. What was the fruit of his labour, particularly among the conjurors, the worst of sinners: some were confounded, that did but make use of his name (ver. 13-17), but others were converted, that received and embraced his doctrine, ver. 18-20. III. What projects he had of further usefulness (ver. 21, 22), and what trouble at length he met with at Ephesus from the silversmiths, which forced him thence to pursue the measures he had laid; how a mob was raised by Demetrius to cry up Diana (ver. 23-34), and how it was suppressed and dispersed by the town-clerk, ver. 35-41.
Adam Clarke: Commentary on the Bible - 1831
Paul, coming to Ephesus, finds certain disciples who had not received the gift of the Holy Ghost, knowing only the baptism of John, but receive it through the imposition of his hands, Act 19:1-7. He preaches for three months in the synagogues, Act 19:8. Many being hardened, he leaves the synagogues, and teaches daily in the school of Tyrannus for two years, Act 19:9, Act 19:10. He works many miracles, Act 19:11, Act 19:12. Account of the vagabond exorcist Jews, and the seven sons of Sceva, Act 19:13-17. Many are converted, and burn their magical books, Act 19:18-20. Paul purposes to pass through Macedonia and Achaia, to go to Jerusalem, and afterwards to Rome; but, having sent Timotheus and Erastus to Macedonia, continues a little longer in Asia, Act 19:21, Act 19:22. Demetrius, a silversmith of Ephesus, raises an uproar against Paul, which, after some tumultuous proceedings, is appeased by the town clerk, vv. 23-41.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 19:1, The Holy Ghost is given by Paul's hands; Act 19:8, The Jews blaspheme his doctrine, which is confirmed by miracles; Act 19:13, The Jewish exorcists, Act 19:16. are beaten by the devil; Act 19:19, Conjuring books are burnt; Act 19:21, Demetrius, for love of gain, raises an uproar against Paul; Act 19:35, which is appeased by the townclerk.
19:119:1: Եւ եղեւ մինչդեռ Ապաւղոսն ՚ի Կորնթոսն էր, Պաւղոսի շրջեալ զվերին կողմամբքն՝ եւ իջանե՛լ յԵփեսոս. եւ գտանել զոմանս զաշակերտս[2603], [2603] Անունս՝ աստէն եւ ստորեւ. Ա Կորն. Ա 12 եւ որ զկնի, գրեթէ յամենայն գրչագիրս մեր՝ թերեւս եղծեալ իմն սովորութեամբ գրի՝ Ապաւղոս, ըստ որում եւ մեք եդաք։ Ուր ՚ի Յունականէն ՚ի մեզ փոխագրեալ՝ պարտ էր առնել՝ Ապողոս։ Ոմանք. Շրջեալ զվերին կողմանցն. կամ՝ կողմանսն, եւ իջանէր յԵփեսոս... զոմանս զաշակերտեալս։ Ուր երկու օրինակք միայն՝ ընդ Ոսկանայ. Եւ իջեալ յԵփեսոս, եւ գտեալ զոմանս զաշակերտս։
1. Եւ մինչ Ապողոսը դեռ Կորնթոսում էր, Պօղոսը շրջեց վերին կողմերը եւ իջաւ Եփեսոս ու այնտեղ մի քանի աշակերտներ գտնելով՝ նրանց ասաց.
19 Քանի որ Ապօղոս Կորնթոսի մէջ էր, Պօղոս վերի կողմերը պտըտելով Եփեսոս հասաւ եւ քանի մը աշակերտներ գտնելով՝
Եւ եղեւ մինչդեռ Ապողոսն ի Կորնթոս էր, Պաւղոսի շրջեալ զվերին կողմամբքն եւ իջանել յԵփեսոս, եւ գտանել զոմանս զաշակերտս:

19:1: Եւ եղեւ մինչդեռ Ապաւղոսն ՚ի Կորնթոսն էր, Պաւղոսի շրջեալ զվերին կողմամբքն՝ եւ իջանե՛լ յԵփեսոս. եւ գտանել զոմանս զաշակերտս[2603],
[2603] Անունս՝ աստէն եւ ստորեւ. Ա Կորն. Ա 12 եւ որ զկնի, գրեթէ յամենայն գրչագիրս մեր՝ թերեւս եղծեալ իմն սովորութեամբ գրի՝ Ապաւղոս, ըստ որում եւ մեք եդաք։ Ուր ՚ի Յունականէն ՚ի մեզ փոխագրեալ՝ պարտ էր առնել՝ Ապողոս։ Ոմանք. Շրջեալ զվերին կողմանցն. կամ՝ կողմանսն, եւ իջանէր յԵփեսոս... զոմանս զաշակերտեալս։ Ուր երկու օրինակք միայն՝ ընդ Ոսկանայ. Եւ իջեալ յԵփեսոս, եւ գտեալ զոմանս զաշակերտս։
1. Եւ մինչ Ապողոսը դեռ Կորնթոսում էր, Պօղոսը շրջեց վերին կողմերը եւ իջաւ Եփեսոս ու այնտեղ մի քանի աշակերտներ գտնելով՝ նրանց ասաց.
19 Քանի որ Ապօղոս Կորնթոսի մէջ էր, Պօղոս վերի կողմերը պտըտելով Եփեսոս հասաւ եւ քանի մը աշակերտներ գտնելով՝
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19:11: Во время пребывания Аполлоса в Коринфе Павел, пройдя верхние страны, прибыл в Ефес и, найдя [там] некоторых учеников,
19:1  ἐγένετο δὲ ἐν τῶ τὸν ἀπολλῶ εἶναι ἐν κορίνθῳ παῦλον διελθόντα τὰ ἀνωτερικὰ μέρη [κατ]ελθεῖν εἰς ἔφεσον καὶ εὑρεῖν τινας μαθητάς,
19:1. Ἐγένετο ( It-had-became ) δὲ (moreover) ἐν (in) τῷ (unto-the-one) τὸν (to-the-one) Ἀπολλὼ (of-an-Apollos) εἶναι (to-be) ἐν (in) Κορίνθῳ (unto-a-Korinthos,"Παῦλον (to-a-Paulos) διελθόντα (to-having-had-came-through) τὰ (to-the-ones) ἀνωτερικὰ ( to-more-up-unto-which-belonged-of ) μέρη (to-portions) ἐλθεῖν (to-have-had-came) εἰς (into) Ἔφεσον (to-an-Efesos) καὶ (and) εὑρεῖν (to-have-had-found) τινὰς (to-ones) μαθητάς, (to-learners,"
19:1. factum est autem cum Apollo esset Corinthi ut Paulus peragratis superioribus partibus veniret Ephesum et inveniret quosdam discipulosAnd it came to pass, while Apollo was at Corinth, that Paul, having passed through the upper coasts, came to Ephesus and found certain disciples.
1. And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper country came to Ephesus, and found certain disciples:
19:1. Now it happened that, while Apollo was at Corinth, Paul, after he had journeyed through the upper regions, arrived at Ephesus. And he met with certain disciples.
19:1. And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples,
And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples:

1: Во время пребывания Аполлоса в Коринфе Павел, пройдя верхние страны, прибыл в Ефес и, найдя [там] некоторых учеников,
19:1  ἐγένετο δὲ ἐν τῶ τὸν ἀπολλῶ εἶναι ἐν κορίνθῳ παῦλον διελθόντα τὰ ἀνωτερικὰ μέρη [κατ]ελθεῖν εἰς ἔφεσον καὶ εὑρεῖν τινας μαθητάς,
19:1. factum est autem cum Apollo esset Corinthi ut Paulus peragratis superioribus partibus veniret Ephesum et inveniret quosdam discipulos
And it came to pass, while Apollo was at Corinth, that Paul, having passed through the upper coasts, came to Ephesus and found certain disciples.
19:1. Now it happened that, while Apollo was at Corinth, Paul, after he had journeyed through the upper regions, arrived at Ephesus. And he met with certain disciples.
19:1. And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: "Прошедши верхние страны..." - страны нагорные, лежавшие выше Ефеса и низменного морского берега, на котором он был расположен; это, очевидно, внутренние провинции Малой Азии, между прочим - Фригия и Галатия, которые посещал Павел во время этого путешествия (XVIII:23). Если во время 2-го своего путешествия Павел возбранен был Духом проповедовать в проконсульской Азии (XVI:6: и д. ), и только на обратном пути побыл недолго в Ефесе (XVIII:19: и д. ), то теперь, прямо из Фригии, прошедши проконсульскую Азию, он прибыл в Ефес и здесь оставался довольно долго (ст. 10).

"Некоторых учеников..." Из дальнейшего видно, что это были собственно ученики Иоанновы, а не Иисусовы, которых Дееписатель по преимуществу именует учениками. Крещеные только во Иоанново крещение, эти "ученики" веровали в проповеданного Крестителем грядущего Мессию, но не имели полного понятия о Нем, как и Аполлос, до времени; впрочем, как достаточно подготовленные к вере во Христа, могли быть названы христианами, или учениками Христовыми в обширном смысле слова. Эти ученики были, по всей вероятности, из иудеев, недавно поселившихся в Ефесе, где они примкнули к христианскому обществу, так что сам Павел счел их за христиан (ст. 2: "уверовав").
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul at Ephesus.
1 And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples, 2 He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. 3 And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. 4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. 5 When they heard this, they were baptized in the name of the Lord Jesus. 6 And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. 7 And all the men were about twelve.

Ephesus was a city of great note in Asia, famous for a temple built there to Diana, which was one of the wonders of the world: thither Paul came to preach the gospel while Apollos was at Corinth (v. 1); while he was watering there, Paul was planting here, and grudged not that Apollos entered into his labours and was building upon his foundation, but rejoiced in it, and went on in the new work that was cut out for him at Ephesus with the more cheerfulness and satisfaction, because he knew that such an able minister of the New Testament as Apollos was now at Corinth, carrying on the good work there. Though there were those that made him the head of a party against Paul (1 Cor. i. 12), yet Paul had no jealousy of him, nor any way disliked the affection the people had for him. Paul having gone through the country of Galatia and Phrygia, having passed through the upper coasts, Pontus and Bithynia, that lay north, at length came to Ephesus, where he had left Aquila and Priscilla, and there found them. At his first coming, he met with some disciples there, who professed faith in Christ as the true Messiah, but were as yet in the first and lowest form in the school of Christ, under his usher John the Baptist. They were in number about twelve (v. 7); they were much of the standing that Apollos was of when he came to Ephesus (for he knew only the baptism of John, ch. xviii. 25), but they had not opportunity of being acquainted with Aquila and Priscilla, or had not been so long in Ephesus or were not so willing to receive instruction as Apollos was, otherwise they might have had the way of God expounded to them more perfectly, as Apollos had. Observe here,

I. How Paul catechised them. He was told, probably by Aquila and Priscilla, that they were believers, that they did own Christ, and had given up their names to him; now Paul hereupon takes them under examination.

1. They did believe in the Son of God; but Paul enquires whether they had received the Holy Ghost,--whether they believed in the spirit, whose operations on the minds of men, for conviction, conversion, and comfort, were revealed some time after the doctrine of Jesus being the Christ,--whether they had been acquainted with, and had admitted, this revelation? This was not all; extraordinary gifts of the Holy Ghost were conferred upon the apostles and other disciples presently after Christ's ascension, which was frequently repeated upon occasion; had they participated in these gifts? "Have you received the Holy Ghost since you believed? Have you had that seal of the truth of Christ's doctrine in yourselves?" We are not now to expect any such extraordinary gifts as they had then. The canon of the New Testament being long since completed and ratified, we depend upon that as the most sure word of prophecy. But there are graces of the Spirit given to all believers, which are as earnests to them, 2 Cor. i. 22; v. 5; Eph. i. 13, 14. Now it concerns us all who profess the Christian faith seriously to enquire whether we have received the Holy Ghost or not. The Holy Ghost is promised to all believers, to all petitioners (Luke xi. 13); but many are deceived in this matter, thinking they have received the Holy Ghost when really they have not. As there are pretenders to the gifts of the Holy Ghost, so there are to his graces and comforts; we should therefore strictly examine ourselves, Have we received the Holy Ghost since we believed? The tree will be known by its fruits. Do we bring forth the fruits of the Spirit? Are we led by the Spirit? Do we walk in the Spirit? Are we under the government of the Spirit?

2. They owned their ignorance in this matter: "Whether there be a Holy Ghost is more than we know. That there is a promise of the Holy Ghost we know from the scriptures of the Old Testament, and that this promise will be fulfilled in its season we doubt not; but so much have we been out of the way of intelligence in this matter that we have not so much as heard whether the Holy Ghost be indeed yet given as a spirit of prophecy." They knew (as Dr. Lightfoot observes) that, according to the tradition of their nation, after the death of Ezra, Haggai, Zechariah, and Malachi, the Holy Ghost departed from Israel, and went up; and they professed that they had never heard of his return. They spoke as if they expected it, and wondered they did not hear of it, and were ready to welcome the notice of it. The gospel light, like that of the morning, shone more and more, gradually; not only clearer and clearer, in the discovery of truths not before heard of, but further and further, in the discovery of them to persons that had not before heard of them.

3. Paul enquired how they came to be baptized, if they knew nothing of the Holy Ghost; for, if they were baptized by any of Christ's ministers, they were instructed concerning the Holy Ghost, and were baptized in his name. "Know you not that Jesus being glorified, consequently the Holy Ghost is given? unto what then were you baptized? This is strange and unaccountable. What! baptized, and yet know nothing of the Holy Ghost? Surely your baptism was a nullity, if you know nothing of the Holy Ghost; for it is the receiving of the Holy Ghost that is signified and sealed by that washing of regeneration. Ignorance of the Holy Ghost is as inconsistent with a sincere profession of Christianity as ignorance of Christ is." Applying it to ourselves, it intimates that those are baptized to no purpose, and have received the grace of God therein in vain, that do not receive and submit to the Holy Ghost. It is also an enquiry we should often make, not only to whose honour we were born, but into whose service we were baptized, that we may study to answer the ends both of our birth and of our baptism. Let us often consider unto what we were baptized, that we may live up to our baptism.

4. They own that they were baptized unto John's baptism--eis to Ioannou baptisma that is, as I take it, they were baptized in the name of John, not by John himself (he was far enough from any such thought), but by some weak, well-meaning disciple of his, that ignorantly kept up his name as the head of a party, retaining the spirit and notion of those disciples of his that were jealous of the growth of Christ's interest, and complained to him of it, John iii. 26. Some one or more of these, that found themselves much edified by John's baptism of repentance for the remission of sins, not thinking that the kingdom of heaven, which he spoke of as at hand, was so very near as it proved, ran away with that notion, rested in what they had, and thought they could not do better than to persuade others to do so too; and so, ignorantly, in a blind zeal for John's doctrine, they baptized here and there one in John's name, or, as it is here expressed, unto John's baptism, looking no further themselves, nor directing those that they baptized any further.

5. Paul explains to them the true intent and meaning of John's baptism, as principally referring to Jesus Christ, and so rectifies the mistake of those who had baptized them into the baptism of John, and had not directed them to look any further, but to rest in that. Those that have been left in ignorance, or led into error, by any infelicities of their education, should not therefore be despised nor rejected by those who are more knowing and orthodox, but should be compassionately instructed, and better taught, as these disciples were by Paul. (1.) He owns that John's baptism was a very good thing, as far as it went: John verily baptized with the baptism of repentance. By this baptism he required people to be sorry for their sins, and to confess them and turn from them; and to bring any to this is a great point gained. But, (2.) He shows them that John's baptism had a further reference, and he never designed that those he baptized should rest there, but told them that they should believe on him who should come after him, that is, on Christ Jesus,--that his baptism of repentance was designed only to prepare the way of the Lord, and to dispose them to receive and entertain Christ, whom he left them big with expectations of; nay, whom he directed them to: Behold the Lamb of God. "John was a great and good man; but he was only the harbinger,--Christ is the Prince. His baptism was the porch which you were to pass through, not the house you were to rest in; and therefore it was all wrong for you to be baptized into the baptism of John."

6. When they were thus shown the error they were led into, they thankfully accepted the discovery, and were baptized in the name of the Lord Jesus, v. 5. As for Apollos, of whom it was said (ch. xviii. 25) that he knew the baptism of John--that he rightly understood the meaning of it when he was baptized with it, though he knew that only--yet, when he understood the way of God more perfectly, he was no again baptized, any more than Christ's first disciples that had been baptized with John's baptism and knew it referred to the Messiah at the door (and, with an eye to this, submitted to it), were baptized again. But to these disciples, who received it only with an eye to John and looked no further, as if he were their saviour, it was such a fundamental error as was as fatal to it as it would have been for any to be baptized in the name of Paul (1 Cor. i. 13); and therefore, when they came to understand things better, they desired to be baptized in the name of the Lord Jesus, and were so: not by Paul himself, as we have reason to think, but by some of those who attended him. It does not therefore follow hence that there was not an agreement between John's baptism and Christ's, or that they were not for substance the same; much less does it follow that those who have been once baptized in the name of the Father, Son, and Holy Ghost (which is the appointed form of Christ's baptism), may be again baptized in the same name; for those that were baptized in the name of the Lord Jesus had never been so baptized before.

II. How Paul conferred the extraordinary gifts of the Holy Ghost upon them, v. 6. 1. Paul solemnly prayed to God to give them those gifts, signified by his laying his hands on them, which was a gesture used in blessing by the patriarchs, especially in conveying the great trust of the promise, as Gen. xlviii. 14. The Spirit being the great promise of the New Testament, the apostles conveyed it by the imposition of hands: "The Lord bless thee with that blessing, that blessing of blessings," Isa. xliv. 3. 2. God granted the thing he prayed for: The Holy Ghost came upon them in a surprising overpowering manner, and they spoke with tongues and prophesied, as the apostles did and the first Gentile converts, ch. x. 44. This was intended to introduce the gospel at Ephesus, and to awaken in the minds of men an expectation of some great things from it; and some think that it was further designed to qualify these twelve men for the work of the ministry, and that these twelve were the elders of Ephesus, to whom Paul committed the care and government of that church. They had the Spirit of prophesy, that they might understand the mysteries of the kingdom of God themselves, and the gift of tongues, that they might preach them to every nation and language. Oh, what a wonderful change was here made on a sudden in these men! those that but just now had not so much as heard that there was any Holy Ghost are now themselves filled with the Holy Ghost; for the Spirit, like the wind, blows where and when he listeth.
Adam Clarke: Commentary on the Bible - 1831
19:1: And it came to pass - while Apollos was at Corinth - The Codex Bezae begins this chapter differently. But then Paul was desirous, according to his own counsel, to go to Jerusalem, the Spirit commanded him to return into Asia: then, passing through the upper parts, he came to Ephesus. This addition is also found in the Latin or Itala part of the same MS., and in the margin of the later Syriac.
Paul having passed through the upper coasts - That is, through those parts of Asia Minor that lay eastward of Ephesus, such as Galatia, Phrygia, and probably Lycaonia and Lydia; and it is in reference to Ephesus that these are called the upper coasts. See their situation on the map.
Albert Barnes: Notes on the Bible - 1834
19:1: While Apollos was at Corinth - It is probable that he remained there a considerable time.
Paul, having passed through the upper coasts - The upper, or more elevated regions of Asia Minor. The writer refers here particularly to the provinces of Phrygia and Galatia, Act 18:23. These regions were called upper, because they were situated on the high table-land in the interior of Asia Minor, while Ephesus was in the low maritime regions, and called the low country.
Came to Ephesus - Agreeably to his promise, Act 18:21.
And finding certain disciples - Certain persons who had been baptized into John's baptism, and who had embraced John's doctrine that the Messiah was soon to appear, Acts . Act 19:3-4. It is very clear that they had not yet heard that he had come, or that the Holy Spirit was given. They were evidently in the same situation as Apollos. See the notes on Act 18:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:1: that: Act 18:24-28; Co1 1:12, Co1 3:4-7, Co1 16:12
Paul: Act 18:23
came: Act 18:19-21
Geneva 1599
19:1 And (1) it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples,
(1) Paul, not being offended at the rudeness of the Ephesians, plants a church amongst them.
John Gill
19:1 And it came to pass that while Apollos was at Corinth,.... Whither he came after the Apostle Paul, and where he watered what the apostle had planted, and where he became very famous and eminent; insomuch that he was set up, though not with his will, at the head of a party, in opposition to the chief of the apostles, Peter and Paul; see 1Cor 1:12.
Paul having passed through the upper coasts; that is, of Phrygia, Galatia, Pontus, Bithynia, Lydia, Lycaonia, and Paphlagonia;
came to Ephesus; into Ionia, of which Ephesus was the chief city, and lay near the sea; wherefore the other countries are called the upper coasts; hither he came, according to his promise in Acts 28:21
And finding certain disciples; such as believed in Christ, made a profession of him, and had been baptized in his name, for such were commonly called disciples: these do not seem to be persons, who were either converted by Paul, when he was at Ephesus before, or by Apollos, who had been there since, and was gone; but rather some who came hither from other parts, since the apostle was at this place; though indeed his stay at Ephesus before was so short, that they might be here, and he not hear of them, or meet with them.
John Wesley
19:1 Having passed through - Galatia and Phrygia, which were termed the upper parts of Asia Minor. Certain disciples - Who had been formerly baptized by John the Baptist, and since imperfectly instructed in Christianity.
Robert Jamieson, A. R. Fausset and David Brown
19:1 SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41)
while Apollos was at Corinth--where his ministry was so powerful that a formidable party in the Church of that city gloried in his type of preaching in preference to Paul's (1Cor 1:12; 1Cor 3:4), no doubt from the marked infusion of Greek philosophic culture which distinguished it, and which the apostle studiously avoided (1Cor 2:1-5).
Paul having passed through the upper coasts--"parts," the interior of Asia Minor, which, with reference to the seacoast, was elevated.
came to Ephesus--thus fulfilling his promise (Acts 18:21).
finding certain disciples--in the same stage of Christian knowledge as Apollos at first, newly arrived, probably, and having had no communication as yet with the church at Ephesus.
19:219:2: ասէ ցնոսա, եթէ Հոգի Սուրբ ընկալարո՞ւք ՚ի հաւատալն։ Նոքա ասեն ցնա. Այլ եւ ո՛չ թէ Հոգի Սուրբ գուցէ՝ լուեա՛լ է մեր[2604]։ [2604] Ոմանք. Եթէ գուցէ Հոգի Սուրբ։
2. «Երբ հաւատացիք, Սուրբ Հոգին ընդունեցի՞ք»: Նրանք ասացին. «Մենք չենք էլ լսել, որ Սուրբ Հոգի կայ»:
2 Ըսաւ անոնց. «Երբ հաւատացիք, Սուրբ Հոգին առի՞ք արդեօք»։ Անոնք ալ ըսին իրեն. «Բայց մենք լսած ալ չենք թէ Սուրբ Հոգի կայ»։
ասէ ցնոսա, եթէ` Հոգի Սուրբ ընկալարո՞ւք ի հաւատալն. նոքա ասեն ցնա. Այլ եւ ոչ թէ Հոգի Սուրբ գուցէ` լուեալ է մեր:

19:2: ասէ ցնոսա, եթէ Հոգի Սուրբ ընկալարո՞ւք ՚ի հաւատալն։ Նոքա ասեն ցնա. Այլ եւ ո՛չ թէ Հոգի Սուրբ գուցէ՝ լուեա՛լ է մեր[2604]։
[2604] Ոմանք. Եթէ գուցէ Հոգի Սուրբ։
2. «Երբ հաւատացիք, Սուրբ Հոգին ընդունեցի՞ք»: Նրանք ասացին. «Մենք չենք էլ լսել, որ Սուրբ Հոգի կայ»:
2 Ըսաւ անոնց. «Երբ հաւատացիք, Սուրբ Հոգին առի՞ք արդեօք»։ Անոնք ալ ըսին իրեն. «Բայց մենք լսած ալ չենք թէ Սուրբ Հոգի կայ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:22: сказал им: приняли ли вы Святаго Духа, уверовав? Они же сказали ему: мы даже и не слыхали, есть ли Дух Святый.
19:2  εἶπέν τε πρὸς αὐτούς, εἰ πνεῦμα ἅγιον ἐλάβετε πιστεύσαντες; οἱ δὲ πρὸς αὐτόν, ἀλλ᾽ οὐδ᾽ εἰ πνεῦμα ἅγιον ἔστιν ἠκούσαμεν.
19:2. εἶπέν (it-had-said) τε (also) πρὸς (toward) αὐτούς (to-them,"Εἰ (If) πνεῦμα (to-a-currenting-to) ἅγιον (to-hallow-belonged) ἐλάβετε (ye-had-taken) πιστεύσαντες ; ( having-trusted-of ?"οἱ (The-ones) δὲ (moreover) πρὸς (toward) αὐτόν (to-it,"Ἀλλ' (Other) οὐδ' (not-moreover) εἰ (if) πνεῦμα (a-currenting-to) ἅγιον (hallow-belonged) ἔστιν (it-be) ἠκούσαμεν. (we-heard)
19:2. dixitque ad eos si Spiritum Sanctum accepistis credentes at illi ad eum sed neque si Spiritus Sanctus est audivimusAnd he said to them: Have you received the Holy Ghost since ye believed? But they said to him: We have not so much as heard whether there be a Holy Ghost.
2. and he said unto them, Did ye receive the Holy Ghost when ye believed? And they unto him, Nay, we did not so much as hear whether the Holy Ghost was .
19:2. And he said to them, “After believing, have you received the Holy Spirit?” But they said to him, “We have not even heard that there is a Holy Spirit.”
19:2. He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.
He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost:

2: сказал им: приняли ли вы Святаго Духа, уверовав? Они же сказали ему: мы даже и не слыхали, есть ли Дух Святый.
19:2  εἶπέν τε πρὸς αὐτούς, εἰ πνεῦμα ἅγιον ἐλάβετε πιστεύσαντες; οἱ δὲ πρὸς αὐτόν, ἀλλ᾽ οὐδ᾽ εἰ πνεῦμα ἅγιον ἔστιν ἠκούσαμεν.
19:2. dixitque ad eos si Spiritum Sanctum accepistis credentes at illi ad eum sed neque si Spiritus Sanctus est audivimus
And he said to them: Have you received the Holy Ghost since ye believed? But they said to him: We have not so much as heard whether there be a Holy Ghost.
19:2. And he said to them, “After believing, have you received the Holy Spirit?” But they said to him, “We have not even heard that there is a Holy Spirit.”
19:2. He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.
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: "Не слыхали, есть ли Дух Святый?" Ответ странный и даже не совсем понятный и вежливый, если его понимать буквально. Конечно, они не могли не знать, что Дух Божий говорил через пророков и через Иоанна, но не знали основания нового домостроительства Божия, в котором Дух Святый обещан и дан всем в Иисусе Христе, как единственный деятель возрождения душ. Таким образом, здесь речь идет не о том, существует ли, имеет ли бытие Дух Святый, а о том, явился ли Мессия, долженствовавший крестить людей Духом Святым, явились ли и начали ли обитать на земле среди людей благодатные дарования этого Св. Духа? В том-то именно смысле и надо понимать ответ: "мы даже и не слыхали, есть ли уже Дух Святый", т. е. в своих дарах на земле, среди людей? (ср. Ин VII:39). Очевидно, они просто не знали ничего о событиях иерусалимских со времени смерти Крестителя, живя в каком-нибудь таком уголке мира, куда слухи об этих событиях еще не проникали, и только теперь, в Ефесе, они подробнее стали узнавать обо всем, но до встречи с апостолом, по недавности пребывания своего в Ефесе, ни от кого еще они не успели узнать обо всем поточнее.
Adam Clarke: Commentary on the Bible - 1831
19:2: Have ye received the Holy Ghost - It is likely that these were Asiatic Jews, who, having been at Jerusalem about twenty-six years before this, had heard the preaching of John, and received his baptism, believing in the coming Christ, whom John had proclaimed; but it appears that till this time they had got no farther instruction in the Christian religion. Paul, perceiving this, asked them if they had received the Holy Ghost since they believed? For it was the common privilege of the disciples of Christ to receive, not only the ordinary graces, but also the extraordinary gifts of the Holy Spirit; and thus the disciples of Christ differed from those of John, and of all others. John baptized with water; Jesus baptized with the Holy Ghost. And to this day the genuine disciples of Christ are distinguished from all false religionists, and from nominal Christians, by being made partakers of this Spirit, which enlightens their minds, and convinces of sin, righteousness, and judgment; quickens their souls, witnesses to their conscience that they are the children of God, and purifies their hearts. Those who have not received these blessings from the Holy Spirit, whatever their profession may be, know nothing better than John's baptism: good, excellent in its kind, but ineffectual to the salvation of those who live under the meridian of Christianity.
We have not so much as heard whether, etc. - That is, they had not heard that there were particular gifts and graces of the Holy Spirit to be received. They could not mean that they had not heard of the Holy Spirit; for John, in his baptism, announced Christ as about to baptize with the Holy Ghost, Mat 3:11; Luk 3:16; but they simply meant that they had not heard that this Spirit, in his gifts, had been given to or received by any one.
Albert Barnes: Notes on the Bible - 1834
19:2: Have ye received the Holy Spirit? - Have ye received the extraordinary effusions and miraculous influences of the Holy Spirit? Paul would not doubt that, if they had "believed," they had received the ordinary converting influences of the Holy Spirit - for it was one of his favorite doctrines that the Holy Spirit renews the heart. But, besides this, the miraculous influences of the Spirit were conferred on many societies of believers. The power of speaking with tongues, or of working miracles, was imparted as an evidence of the presence of God, and of their acceptance with him, Act 10:45-46; 1 Cor. 14. It was natural for Paul to ask whether this evidence of the divine favor has been granted to them.
Since ye believed - Since you embraced the doctrine of John that the Messiah was soon to come.
We have not so much as heard ... - This seems to be a very strange answer. Yet we are to remember:
(1) That these were mere disciples of John's doctrine, and that his preaching related particularly to the Messiah, and not to the Holy Spirit.
(2) it does not even appear that they had heard that the Messiah had come, or had heard of Jesus of Nazareth, Acts . Act 19:4-5.
(3) it is not remarkable, therefore, that they had no clear conceptions of the character and operations of the Holy Spirit. Yet,
(4) They were just in that state of mind that they were willing to embrace the doctrine when it was proclaimed to them, thus showing that they were really under the influence of the Holy Spirit. God may often produce important changes in the hearts and lives of sinners, even where they have no clear and systematic views of religious doctrines. In all such cases, however, there will be a readiness of heart to embrace the truth where it is made known.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:2: Have ye: Act 19:5, Act 2:17, Act 2:38, Act 2:39, Act 8:15-17, Act 10:44, Act 11:15-17; Rom 1:11
We have: Sa1 3:7; Joh 7:39; Co1 6:19, Co1 12:1-11; Gal 3:5
Geneva 1599
19:2 He said unto them, Have ye received the (a) Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.
(a) Those excellent gifts of the Holy Spirit, which were in the Church in those days.
John Gill
19:2 He said unto them, have ye received the Holy Ghost,.... Meaning, not the special regenerating and sanctifying grace of the Holy Ghost, for that is supposed in their being disciples and believers, but the extraordinary gifts of the Holy Ghost, for it follows,
since ye believed? that is, in Christ; which is taking it for granted, that they had received the special grace of the Spirit of God; for this believing is to be understood of true, spiritual, special faith in Christ:
and they said unto him, we have not so much as heard whether there be any Holy Ghost; by which they could not mean the person of the Holy Ghost: for they must have known that there was such a divine person as the Holy Ghost, from the writings of the Old Testament, with which they were conversant: and from the ministry of John, into whose baptism they were baptized; who saw the Spirit of God descend on Jesus, and bore witness of it; and declared, that Christ who was to come after him, would baptize with the Holy Ghost: nor could they mean the special grace of the Spirit, which they themselves had received; but the extraordinary gifts of the Spirit of God, which they at present knew nothing of, and which were afterwards bestowed upon them: they knew that there were prophecies in the Old Testament, concerning the effusion of the Spirit in the last days, in the days of the Messiah; but they had not heard that these had had their accomplishment; they had heard nothing of the day of Pentecost, and of the pouring out of the Spirit upon the apostles then, nor of any instance of this kind since; they did not know that the Holy Ghost was yet, Jn 7:39 they knew he was promised, but not that he was given; the Ethiopic version, to avoid the difficulty of the text, renders it, "we have only heard that there was an Holy Ghost".
John Wesley
19:2 Have ye received the Holy Ghost? - The extraordinary gifts of the Spirit, as well as his sanctifying graces? We have not so much as heard - Whether there be any such gifts.
Robert Jamieson, A. R. Fausset and David Brown
19:2 Have ye received the Holy Ghost since ye believed?--rather, "Received ye the Holy Ghost when ye believed?" implying, certainly, that the one did not of necessity carry the other along with it (see on Acts 8:14-17). Why this question was asked, we cannot tell; but it was probably in consequence of something that passed between them from which the apostle was led to suspect the imperfection of their light.
We have not so much as heard whether there be any Holy Ghost--This cannot be the meaning, since the personality and office of the Holy Ghost, in connection with Christ, formed an especial subject of the Baptist's teaching. Literally, the words are, "We did not even hear whether the Holy Ghost was (given)"; meaning, at the time of their baptism. That the word "given" is the right supplement, as in Jn 7:39, seems plain from the nature of the case.
19:319:3: Եւ ասէ. Իսկ յի՞նչ մկրտեցարուք։ Նոքա ասեն. ՚Ի Յովհաննու մկրտութիւնն։
3. Եւ նա ասաց. «Ուրեմն ինչո՞վ մկրտուեցիք»: Նրանք ասացին. «Յովհաննէսի մկրտութեամբ»:
3 Ան ալ ըսաւ անոնց. «Հապա ինչո՞վ մկրտուեցաք»։ Անոնք ալ ըսին. «Յովհաննէսին մկրտութիւնովը»։
Եւ ասէ. Իսկ յի՞նչ մկրտեցարուք: Նոքա ասեն. Ի Յովհաննու մկրտութիւնն:

19:3: Եւ ասէ. Իսկ յի՞նչ մկրտեցարուք։ Նոքա ասեն. ՚Ի Յովհաննու մկրտութիւնն։
3. Եւ նա ասաց. «Ուրեմն ինչո՞վ մկրտուեցիք»: Նրանք ասացին. «Յովհաննէսի մկրտութեամբ»:
3 Ան ալ ըսաւ անոնց. «Հապա ինչո՞վ մկրտուեցաք»։ Անոնք ալ ըսին. «Յովհաննէսին մկրտութիւնովը»։
zohrab-1805▾ eastern-1994▾ western am▾
19:33: Он сказал им: во что же вы крестились? Они отвечали: во Иоанново крещение.
19:3  εἶπέν τε, εἰς τί οὗν ἐβαπτίσθητε; οἱ δὲ εἶπαν, εἰς τὸ ἰωάννου βάπτισμα.
19:3. εἶπέν (It-had-said) τε (also,"Εἰς (Into) τί (to-what-one) οὖν (accordingly) ἐβαπτίσθητε; (ye-were-immersed-to?"οἱ (The-ones) δὲ (moreover) εἶπαν (they-said,"Εἰς (Into) τὸ (to-the-one) Ἰωάνου (of-an-Ioanes) βάπτισμα. (to-an-immersing-to)
19:3. ille vero ait in quo ergo baptizati estis qui dixerunt in Iohannis baptismateAnd he said: In what then were you baptized? Who said: In John's baptism.
3. And he said, Into what then were ye baptized? And they said, Into John’s baptism.
19:3. Yet truly, he said, “Then with what have you been baptized?” And they said, “With the baptism of John.”
19:3. And he said unto them, Unto what then were ye baptized? And they said, Unto John’s baptism.
And he said unto them, Unto what then were ye baptized? And they said, Unto John' s baptism:

3: Он сказал им: во что же вы крестились? Они отвечали: во Иоанново крещение.
19:3  εἶπέν τε, εἰς τί οὗν ἐβαπτίσθητε; οἱ δὲ εἶπαν, εἰς τὸ ἰωάννου βάπτισμα.
19:3. ille vero ait in quo ergo baptizati estis qui dixerunt in Iohannis baptismate
And he said: In what then were you baptized? Who said: In John's baptism.
19:3. Yet truly, he said, “Then with what have you been baptized?” And they said, “With the baptism of John.”
19:3. And he said unto them, Unto what then were ye baptized? And they said, Unto John’s baptism.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Недоуменный ответ "учеников" вызывает новый недоуменный вопрос Апостола: "во что же вы крестились?.. " Какое и о ком учение вы приняли и запечатлели своим крещением? Простой и краткий ответ вопрошаемых: "в Иоанново крещение" - открывает глаза апостолу, недоумевающему при виде этих странных "учеников". Они крестились в то, что составляло цель крещения Иоаннова и исповедание чего требовалось при этом крещении. Это дает повод апостолу кратко и сжато, но весьма содержательно охарактеризовать сущность крещения Иоаннова и его отношение ко Христу.
Albert Barnes: Notes on the Bible - 1834
19:3: Unto what - Unto what faith or doctrine. What did you profess to believe when you were baptized?
Unto John's baptism - See the notes on Act 18:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:3: Unto what: Mat 28:19; Co1 12:13
Unto John's: Act 18:25; mat 3:1-17; Luke 3:1-38
Geneva 1599
19:3 (2) And he said unto them, Unto (b) what then were ye baptized? And they said, Unto (c) John's baptism.
(2) John only began to instruct the disciples whom Christ would make perfect.
(b) In what doctrine then are you taught and instructed?
(c) To be baptized into John's baptism is to profess the doctrine which John preached and to be identified with his baptism.
John Gill
19:3 And he said unto them, unto what then were ye baptized?.... The apostle takes it for granted that they were baptized, since they were not only believers, but disciples; such as not only believed with the heart, but had made a profession of their faith, and were followers of Christ; but asks unto what they were baptized; either in whose name they were baptized, since Christian baptism was administered in the name of the Spirit, as well as in the name of the Father and of the Son; or what attended or followed their baptism, seeing sometimes the Holy Ghost fell upon persons, either before baptism, or at it, or after it:
and they said, unto John's baptism; some think they had never been baptized at all with water baptism, only had received the doctrine preached by John, concerning repentance and remission of sins, and so were baptized unto him, professing the same doctrine he did, just as the Israelites were baptized into Moses; others think they were baptized, but very wrongly, being baptized in the name of John, and not in the name of Jesus Christ; and so, as it was not Christian baptism they had submitted to, it was right to baptize them again: but neither of these are probable, for it is not likely that they should receive John's doctrine, and not his baptism; that they should be his disciples and followers, and not attend to the more distinguishing branch of his ministry; and it is still more unlikely that they should be baptized in his name, who preached Jesus Christ to his followers, and pointed out to them the Lamb of God, and declared him to be greater than he; it seems rather that they were baptized, and that they were baptized in the name of Christ, as John's disciples were, as the apostle affirms in the following words.
John Wesley
19:3 Into what were ye baptized - Into what dispensation? To the sealing of what doctrine? Into John's baptism - We were baptized by John and believe what he taught.
19:419:4: Եւ ասէ Պաւղոս. Յովհաննէս քարոզեաց մկրտութիւն ապաշխարութեան ամենայն ժողովրդեանն. եւ ասէր, զի որ գալոցն է յետ նորա՝ ՚ի նա՛ հաւատասցեն. ա՛յսինքն է՝ ՚ի Յիսուս Քրիստոս[2605]։ [2605] Ոմանք. Յովհաննէս մկրտեաց. կամ՝ մկրտեալ մկրտութիւն ապա՛՛... որ գալոցն էր յետ... այսինքն՝ Յիսուս Քրիստոս։
4. Եւ Պօղոսն ասաց. «Յովհաննէսը ապաշխարել եւ մկրտուել քարոզեց ամբողջ ժողովրդին եւ ասում էր, թէ, ով գալու է իրենից յետոյ, նրա՛ն թող հաւատան. այն է՝ Յիսուս Քրիստոսին»:
4 Պօղոս ալ ըսաւ. «Յովհաննէս ապաշխարութեան մկրտութիւնով մկրտեց ու ժողովուրդին ալ ըսաւ, որ հաւատան անոր, որ իրմէ յետոյ պիտի գայ, այսինքն՝ Քրիստոս Յիսուսին»։
Եւ ասէ Պաւղոս. Յովհաննէս մկրտեաց մկրտութիւն ապաշխարութեան [78]ամենայն ժողովրդեանն եւ ասէր`` զի որ գալոցն է յետ նորա` ի նա հաւատասցեն, այսինքն է ի Յիսուս Քրիստոս:

19:4: Եւ ասէ Պաւղոս. Յովհաննէս քարոզեաց մկրտութիւն ապաշխարութեան ամենայն ժողովրդեանն. եւ ասէր, զի որ գալոցն է յետ նորա՝ ՚ի նա՛ հաւատասցեն. ա՛յսինքն է՝ ՚ի Յիսուս Քրիստոս[2605]։
[2605] Ոմանք. Յովհաննէս մկրտեաց. կամ՝ մկրտեալ մկրտութիւն ապա՛՛... որ գալոցն էր յետ... այսինքն՝ Յիսուս Քրիստոս։
4. Եւ Պօղոսն ասաց. «Յովհաննէսը ապաշխարել եւ մկրտուել քարոզեց ամբողջ ժողովրդին եւ ասում էր, թէ, ով գալու է իրենից յետոյ, նրա՛ն թող հաւատան. այն է՝ Յիսուս Քրիստոսին»:
4 Պօղոս ալ ըսաւ. «Յովհաննէս ապաշխարութեան մկրտութիւնով մկրտեց ու ժողովուրդին ալ ըսաւ, որ հաւատան անոր, որ իրմէ յետոյ պիտի գայ, այսինքն՝ Քրիստոս Յիսուսին»։
zohrab-1805▾ eastern-1994▾ western am▾
19:44: Павел сказал: Иоанн крестил крещением покаяния, говоря людям, чтобы веровали в Грядущего по нем, то есть во Христа Иисуса.
19:4  εἶπεν δὲ παῦλος, ἰωάννης ἐβάπτισεν βάπτισμα μετανοίας, τῶ λαῶ λέγων εἰς τὸν ἐρχόμενον μετ᾽ αὐτὸν ἵνα πιστεύσωσιν, τοῦτ᾽ ἔστιν εἰς τὸν ἰησοῦν.
19:4. εἶπεν (It-had-said) δὲ (moreover,"Παῦλος (a-Paulos,"Ἰωάνης (An-Ioanes) ἐβάπτισεν (it-immersed-to) βάπτισμα (to-an-immersing-to) μετανοίας, (of-a-considering-with-unto,"τῷ (unto-the-one) λαῷ (unto-a-people) λέγων (forthing) εἰς (into) τὸν (to-the-one) ἐρχόμενον ( to-coming ) μετ' (with) αὐτὸν (to-it) ἵνα (so) πιστεύσωσιν, (they-might-have-trusted-of,"τοῦτ' (the-one-this) ἔστιν (it-be) εἰς (into) τὸν (to-the-one) Ἰησοῦν. (to-an-Iesous)
19:4. dixit autem Paulus Iohannes baptizavit baptisma paenitentiae populum dicens in eum qui venturus esset post ipsum ut crederent hoc est in IesumThen Paul said: John baptized the people with the baptism of penance saying: That they should believe in him, who was to come after him, that is to say, in Jesus.
4. And Paul said, John baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Jesus.
19:4. Then Paul said: “John baptized the people with the baptism of repentance, saying that they should believe in the One who is to come after him, that is, in Jesus.”
19:4. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.
Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus:

4: Павел сказал: Иоанн крестил крещением покаяния, говоря людям, чтобы веровали в Грядущего по нем, то есть во Христа Иисуса.
19:4  εἶπεν δὲ παῦλος, ἰωάννης ἐβάπτισεν βάπτισμα μετανοίας, τῶ λαῶ λέγων εἰς τὸν ἐρχόμενον μετ᾽ αὐτὸν ἵνα πιστεύσωσιν, τοῦτ᾽ ἔστιν εἰς τὸν ἰησοῦν.
19:4. dixit autem Paulus Iohannes baptizavit baptisma paenitentiae populum dicens in eum qui venturus esset post ipsum ut crederent hoc est in Iesum
Then Paul said: John baptized the people with the baptism of penance saying: That they should believe in him, who was to come after him, that is to say, in Jesus.
19:4. Then Paul said: “John baptized the people with the baptism of repentance, saying that they should believe in the One who is to come after him, that is, in Jesus.”
19:4. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.
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
4: Крещение покаянья (Мк I:4; ср. Мф III:11: и др. ) в знак доброй перемены в образе мыслей и жизни, в знак твердого намерения, по покаянии и исповедании грехов, отказаться от прежней греховной жизни и превратного образа мыслей и начать жизнь Богоугодно, в готовности вступить в Царство Мессии. По толкованию блаж. Феофилакта "Предтеча проповедовал крещение покаяния для того, чтобы люди, покаявшись и принявши Христа, получили оставление грехов". Почему этого крещения было недостаточно, и крестившиеся "во Иоанново, крещение" вновь "крестились во имя Господа Иисуса"? Потому, что первое крещение не давало положительного содержания для духовной жизни крещаемого, а второе, сообщая благодать отпущения грехов, имело значение действительного и существенного перерождения духовной природы крещаемого. В отношении ко второму, христианскому, первое, Иоанново крещение имело значение приготовительное, располагая и приготовляя к вере в Господа Иисуса, крещение в Которого имело, впрочем, совершенно самостоятельное и окончательное значение.
Adam Clarke: Commentary on the Bible - 1831
19:4: That they should believe on him which should come after - John baptized them with the baptism of repentance; this was common to all the baptisms administered by the Jews to proselytes; but telling them that they should believe on him who was coming, was peculiar to John's baptism.
Albert Barnes: Notes on the Bible - 1834
19:4: John verily baptized - John did indeed baptize.
With the baptism of repentance - Having special reference to repentance, or as a profession that they did repent of their sins. See the notes on Mat 3:6.
Saying unto the people - The design of his preaching was to tarn the people from their sins, and to prepare them for the coming of the Messiah. He therefore directed their attention principally to him that was to come, Joh 1:15, Joh 1:22-27.
That is, on Christ Jesus - These are the words of Paul, explaining what John taught. John taught them to believe in the Messiah, and Paul now showed them that the Messiah was Jesus of Nazareth. The argument of Paul is, that it was highly proper for them now to profess publicly that Saviour to whom John had borne such explicit testimony. "Jesus is the Messiah for whom John came to prepare the way; and as you have em braced John's doctrine, you ought now publicly to acknowledge that Redeemer by baptism in his name.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:4: John: Act 1:5, Act 11:16, Act 13:23-25; Mat 3:11, Mat 3:12, Mat 11:3-5, Mat 21:25-32; Mar 1:1-12; Luk 1:76-79, Luk 3:16-18; Joh 1:15, Joh 1:27, Joh 1:29-34, Joh 3:28-36, Joh 5:33-35
John Gill
19:4 Then said Paul,.... In reply to their answer, understanding them that they were baptized by John, he takes it up, and gives an account of John's baptism: showing how agreeable it was, and that it was the same baptism with the baptism of Christ, being administered in his name:
John verily baptized with the baptism of repentance; which required repentance antecedent to it, and was a fruit and effect, and so an evidence of it:
saying unto the people; the people of the Jews, the common people, the multitude that attended on his ministry:
that they should believe on him, which should come after him, that is, on Jesus Christ; so that he preached faith in Christ, as well as repentance towards God; and made the one as well as the other a necessary prerequisite unto baptism; which shows, that his baptism and Christian baptism are the same.
John Wesley
19:4 John baptized - That is, the whole baptism and preaching of John pointed at Christ. After this John is mentioned no more in the New Testament. Here he gives way to Christ altogether.
Robert Jamieson, A. R. Fausset and David Brown
19:4 Then said Paul, John . . . baptized with the baptism of repentance--water unto repentance.
saying unto the people, that they should believe on him which should come after him--that is, who should baptize with the Holy Ghost. The point of contrast is not between John and Christ personally, but between the water baptism of John unto repentance, and the promised baptism of the Spirit from the hands of his coming Master unto new life. As to all the facts, or at least the significancy, of this baptism, which made the whole life and work of Christ another thing from what it was conceived to be before it was vouchsafed, these simple disciples were unenlightened.
19:519:5: Եւ իբրեւ լուան, մկրտեցա՛ն յանուն Տեառն Յիսուսի։
5. Եւ երբ այս լսեցին, մկրտուեցին Տէր Յիսուսի անունով:
5 Երբ ասիկա լսեցին, Տէր Յիսուսին անունովը մկրտուեցան։
Եւ իբրեւ լուան, մկրտեցան յանուն Տեառն Յիսուսի:

19:5: Եւ իբրեւ լուան, մկրտեցա՛ն յանուն Տեառն Յիսուսի։
5. Եւ երբ այս լսեցին, մկրտուեցին Տէր Յիսուսի անունով:
5 Երբ ասիկա լսեցին, Տէր Յիսուսին անունովը մկրտուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
19:55: Услышав это, они крестились во имя Господа Иисуса,
19:5  ἀκούσαντες δὲ ἐβαπτίσθησαν εἰς τὸ ὄνομα τοῦ κυρίου ἰησοῦ·
19:5. ἀκούσαντες ( Having-heard ) δὲ (moreover) ἐβαπτίσθησαν (they-were-immersed-to) εἰς (into) τὸ (to-the-one) ὄνομα (to-a-name) τοῦ (of-the-one) κυρίου (of-Authority-belonged) Ἰησοῦ: (of-an-Iesous)
19:5. his auditis baptizati sunt in nomine Domini IesuHaving heard these things, they were baptized in the name of the Lord Jesus.
5. And when they heard this, they were baptized into the name of the Lord Jesus.
19:5. Upon hearing these things, they were baptized in the name of the Lord Jesus.
19:5. When they heard [this], they were baptized in the name of the Lord Jesus.
When they heard [this], they were baptized in the name of the Lord Jesus:

5: Услышав это, они крестились во имя Господа Иисуса,
19:5  ἀκούσαντες δὲ ἐβαπτίσθησαν εἰς τὸ ὄνομα τοῦ κυρίου ἰησοῦ·
19:5. his auditis baptizati sunt in nomine Domini Iesu
Having heard these things, they were baptized in the name of the Lord Jesus.
19:5. Upon hearing these things, they were baptized in the name of the Lord Jesus.
19:5. When they heard [this], they were baptized in the name of the Lord Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: "Услышав сие, - т. е. о пришествии Проповеданного Иоанном Мессии и о недостаточности Иоаннова крещения, - они крестились..." крещением христианским (см. II:33: и Мф XXVIII:19) и, по возложении Павлом рук на них (см. к VIII:15-17), приняли Духа Святого, вследствие чего тотчас же начали говорить иными языками (см. к II:4; X:14-48) и пророчествовать (см. к XI:27; ср. XIII:1; 1Кор.XIV).

Надлежит отметить здесь неосновательность лжеучений древних еретиков и новейших сектантов (анабаптистов и меннонитов), основывавших на данном месте Деяний свое второкрещение.

Чтобы видеть всю ложность опоры защитников перекрещивания, достаточно указать несообразность устанавливаемой ими в подобном случае аналогии. Данный стих Деяний говорит о таком новом крещении Иоанновых учеников, которое существенно отлично от ранее принятого ими. Прежде они были крещены Иоанновым крещением покаяния, чтобы веровали в Грядущего по Иоанне. Крещение же христианское, полученное ими в Ефесе, было крещением во имя уже пришедшего Мессии, Иисуса Христа. Между тем, у новейших защитников перекрещивания оба крещения - христианские, во имя Отца и Сына и Святого Духа. Здесь, следовательно, настаивается на повторении одного и того же крещения христианского.
Adam Clarke: Commentary on the Bible - 1831
19:5: When they heard this, etc. - As there is no evidence in the New Testament of persons being rebaptized, unless this be one, many criticisms have been hazarded to prove that these persons were not rebaptized. I see no need of this. To be a Christian, a man must be baptized in the Christian faith: these persons had not been baptized into that faith, and therefore were not Christians: they felt this, and were immediately baptized into the name of the Lord Jesus. This is a plain case; but let one instance be produced of a person being rebaptized, who had before been baptized in the name of the holy Trinity, or even in the name of Jesus alone. In my view, it is an awful thing to iterate baptism when it had been before essentially performed: by "essentially performed," I mean, administered by sprinkling, washing, or plunging, by or in water, in the name of the Father, Son, and Spirit, being invoked at the time. Whoever has had this has the essence of baptism, as far as that can be conferred by man; and it matters not at what period of his life he has had it; it is a substantial baptism, and by it the person has been fully consecrated to the holy and blessed Trinity; and there should not be an iteration of this consecration on any account whatever. It is totally contrary to the canon law; it is contrary to the decisions of the best divines; it is contrary to the practice of the purest ages of the Church of God; it is contrary to the New Testament, and tends to bring this sacred ordinance into disrepute.
Albert Barnes: Notes on the Bible - 1834
19:5: When they heard this - When they heard what Paul had said respecting the nature of John's baptism.
They were baptized ... - As there is no other instance in the New Testament of any persons having been rebaptized, it has been made a question by some critics whether it was done here; and they have supposed that all this is the narrative of Luke respecting what took place under the ministry of John: to wit, that he told them to believe on Christ Jesus, and then baptized them in his name. But this is a most forced construction; and it is evident that these persons were rebaptized by the direction of Paul. For:
(1) This is the obvious interpretation of the passage - what would strike all persons as correct, unless there were some pRev_ious theory to support.
(2) it was not a matter of fact that John baptized in the name of Christ Jesus. His was the baptism of repentance; and there is not the slightest evidence that he ever used the name of Jesus in the form of baptism.
(3) if it be the sense of the passage that John baptized them in the name of Jesus, then this verse is a mere repetition of Acts . Act 19:4; a tautology of which the sacred writers would not be guilty.
(4) it is evident that the persons on whom Paul laid his hands Acts . Act 19:6, and those who were baptized, were the same. But these were the persons who heard Acts . Act 19:5 what was said. The narrative is continuous, all parts of it cohering together as relating to a transaction that occurred at the same time. If the obvious interpretation of the passage be the true one, it follows that the baptism of John was not strictly Christian baptism. It was the baptism of repentance; a baptism designed to prepare the way for the introduction of the kingdom of the Messiah. It will not follow, however, from this that Christian baptism is now ever to be repeated. For this there is no warrant in the New Testament. There is no command to repeat it, as in the case of the Lord's Supper; and the nature and design of the ordinance evidently supposes that it is to be performed but once. The disciples of John were rebaptized, not because baptism is designed to be repeated, but because they never had been, in fact, baptized in the manner prescribed by the Lord Jesus.
In the name of the Lord Jesus - See the notes on Act 2:38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:5: they: Act 2:38, Act 8:12, Act 8:16; Rom 6:3, Rom 6:4; Co1 1:13-15, Co1 10:2
John Gill
19:5 When they heard this,.... That is, the people to whom John preached, his hearers; when they heard of the Messiah, and that Jesus was he, and that it became them to believe in him:
they were baptized in the name of the Lord Jesus; not the disciples that Paul found at Ephesus, but the hearers of John; for these are the words of the Apostle Paul, giving an account of John's baptism, and of the success of his ministry, showing, that his baptism was administered in the name of the Lord Jesus; and not the words of Luke the Evangelist, recording what followed upon his account of John's baptism; for then he would have made mention of the apostle's name, as he does in the next verse; and have said, when they heard this account, they were baptized by Paul in the name of the Lord Jesus: the historian reports two things, first what Paul said, which lies in Acts 19:4 then what he did, Acts 19:6 where he repeats his name, as was necessary; as that he laid his hands upon them, which was all that was needful to their receiving the extraordinary gifts of the Holy Ghost, having been already baptized in the name of the Lord Jesus: which sense is the more confirmed by the particles and which answer to one another in verses 4 and 5, and show the words to be a continuation of the apostle's speech, and not the words of the historian, which begin in the next verse. Beza's ancient copy adds, "for the remission of sins".
John Wesley
19:5 And hearing this, they were baptized - By some other. Paul only laid his hands upon them. They were baptized - They were baptized twice; but not with the same baptism. John did not administer that baptism which Christ afterward commanded, that is, in the name of the Father, Son, and Holy Ghost.
Robert Jamieson, A. R. Fausset and David Brown
19:5 When they heard this--not the mere words reported in Acts 19:4, but the subject expounded according to the tenor of those words.
they were baptized--not however by Paul himself (1Cor 1:14).
in the name of the Lord Jesus--into the whole fulness of the new economy, as now opened up to their believing minds.
19:619:6: Եւ ՚ի դնել ՚ի վերայ նոցա Պաւղոսի զձեռն, ե՛կն Հոգի Սուրբ ՚ի վերայ նոցա. խօսէին լեզուս՝ եւ մարգարէանայի՛ն[2606]։ [2606] Ոմանք. Եւ ՚ի դնելն... զձեռնն, կամ՝ զձեռս, եկն Հոգին Սուրբ։
6. Եւ երբ Պօղոսը նրանց վրայ ձեռք դրեց, Սուրբ Հոգին իջաւ նրանց վրայ. լեզուներ էին խօսում եւ մարգարէանում:
6 Պօղոս, երբ անոնց վրայ ձեռք դրաւ, Սուրբ Հոգին անոնց վրայ եկաւ եւ լեզուներ կը խօսէին ու կը մարգարէանային։
Եւ ի դնել ի վերայ նոցա Պաւղոսի զձեռն` եկն Հոգին Սուրբ ի վերայ նոցա, խօսէին լեզուս եւ մարգարէանային:

19:6: Եւ ՚ի դնել ՚ի վերայ նոցա Պաւղոսի զձեռն, ե՛կն Հոգի Սուրբ ՚ի վերայ նոցա. խօսէին լեզուս՝ եւ մարգարէանայի՛ն[2606]։
[2606] Ոմանք. Եւ ՚ի դնելն... զձեռնն, կամ՝ զձեռս, եկն Հոգին Սուրբ։
6. Եւ երբ Պօղոսը նրանց վրայ ձեռք դրեց, Սուրբ Հոգին իջաւ նրանց վրայ. լեզուներ էին խօսում եւ մարգարէանում:
6 Պօղոս, երբ անոնց վրայ ձեռք դրաւ, Սուրբ Հոգին անոնց վրայ եկաւ եւ լեզուներ կը խօսէին ու կը մարգարէանային։
zohrab-1805▾ eastern-1994▾ western am▾
19:66: и, когда Павел возложил на них руки, нисшел на них Дух Святый, и они стали говорить [иными] языками и пророчествовать.
19:6  καὶ ἐπιθέντος αὐτοῖς τοῦ παύλου [τὰς] χεῖρας ἦλθε τὸ πνεῦμα τὸ ἅγιον ἐπ᾽ αὐτούς, ἐλάλουν τε γλώσσαις καὶ ἐπροφήτευον.
19:6. καὶ (and) ἐπιθέντος (of-having-had-placed-upon) αὐτοῖς (unto-them) τοῦ (of-the-one) Παύλου (of-a-Paulos) χεῖρας (to-hands,"ἦλθε (it-came,"τὸ (the-one) πνεῦμα (a-currenting-to) τὸ (the-one) ἅγιον (hallow-belonged,"ἐπ' (upon) αὐτούς, (to-them,"ἐλάλουν (they-were-speaking-unto) τε (also) γλώσσαις (unto-tongues) καὶ (and) ἐπροφήτευον. (they-were-declaring-before-of)
19:6. et cum inposuisset illis manum Paulus venit Spiritus Sanctus super eos et loquebantur linguis et prophetabantAnd when Paul had imposed his hands on them, the Holy Ghost came upon them: and they spoke with tongues and prophesied.
6. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.
19:6. And when Paul had imposed his hands on them, the Holy Spirit came over them. And they were speaking in tongues and prophesying.
19:6. And when Paul had laid [his] hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.
And when Paul had laid [his] hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied:

6: и, когда Павел возложил на них руки, нисшел на них Дух Святый, и они стали говорить [иными] языками и пророчествовать.
19:6  καὶ ἐπιθέντος αὐτοῖς τοῦ παύλου [τὰς] χεῖρας ἦλθε τὸ πνεῦμα τὸ ἅγιον ἐπ᾽ αὐτούς, ἐλάλουν τε γλώσσαις καὶ ἐπροφήτευον.
19:6. et cum inposuisset illis manum Paulus venit Spiritus Sanctus super eos et loquebantur linguis et prophetabant
And when Paul had imposed his hands on them, the Holy Ghost came upon them: and they spoke with tongues and prophesied.
19:6. And when Paul had imposed his hands on them, the Holy Spirit came over them. And they were speaking in tongues and prophesying.
19:6. And when Paul had laid [his] hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.
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
19:6: They spake with tongues, and prophesied - They received the miraculous gift of different languages; and in those languages they taught to the people the great doctrines of the Christian religion; for this appears to be the meaning of the word προεφητευον, prophesied, as it is used above.
Albert Barnes: Notes on the Bible - 1834
19:6: And when Paul laid his hands ... - See the notes on Act 8:17.
And they spake with tongues - See the notes on Act 2:4; Act 10:46.
And prophesied - See the notes on Act 2:17; Act 11:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:6: laid: Act 6:6, Act 8:17-19, Act 9:17; Ti1 5:22; Ti2 1:6
the Holy Ghost: Act 2:4, Act 10:45, Act 10:46, Act 13:2; Co1 12:8-11, Co1 12:28-30
and prophesied: 1Cor. 14:1-25
John Gill
19:6 And when Paul had laid his hands upon them,.... They having been before baptized, not by him, but by John, or one of his disciples, in the name of the Lord Jesus; just as Peter and John laid their hands upon the believing Samaritans, who had been before baptized by Philip, Acts 8:14 and the same extraordinary effects followed:
the Holy Ghost came on them; in his extraordinary gifts, whose special grace they had before an experience of:
and they spake with tongues; with other tongues, or in other languages, which they had never learned, or had been used to, as the disciples did at the day of "Pentecost": and prophesied; preached, having an extraordinary gift at once, of explaining the prophecies of the Old Testament, and also foretold things to come.
Robert Jamieson, A. R. Fausset and David Brown
19:6 And when Paul had laid his hands upon them . . . they spake with tongues, &c.--See on Acts 10:44-45.
19:719:7: Եւ էին ամենեքեան արք իբրեւ երկոտասա՛ն[2607]։ [2607] Ոմանք. Երկոտասանք։
7. Նրանք շուրջ տասներկու հոգի էին:
7 Անոնք բոլորը տասներկու հոգի էին։
Եւ էին ամենեքեան արք իբրեւ երկոտասան:

19:7: Եւ էին ամենեքեան արք իբրեւ երկոտասա՛ն[2607]։
[2607] Ոմանք. Երկոտասանք։
7. Նրանք շուրջ տասներկու հոգի էին:
7 Անոնք բոլորը տասներկու հոգի էին։
zohrab-1805▾ eastern-1994▾ western am▾
19:77: Всех их было человек около двенадцати.
19:7  ἦσαν δὲ οἱ πάντες ἄνδρες ὡσεὶ δώδεκα.
19:7. ἦσαν (They-were) δὲ (moreover) οἱ (the-ones) πάντες ( all ) ἄνδρες (men) ὡσεὶ (as-if) δώδεκα. (two-ten)
19:7. erant autem omnes viri fere duodecimAnd all the men were about twelve.
7. And they were in all about twelve men.
19:7. Now the men were about twelve in all.
19:7. And all the men were about twelve.
And all the men were about twelve:

7: Всех их было человек около двенадцати.
19:7  ἦσαν δὲ οἱ πάντες ἄνδρες ὡσεὶ δώδεκα.
19:7. erant autem omnes viri fere duodecim
And all the men were about twelve.
19:7. Now the men were about twelve in all.
19:7. And all the men were about twelve.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
19:7: And all the men - The whole number.
John Gill
19:7 And all the men were about twelve. The Syriac, Arabic, and Ethiopic versions, have not the word "about"; but affirm, that the men were twelve; and indeed the number being so small, the historian might be at a certainty about it: these seem to be the first materials of a Gospel church at Ephesus, which afterwards was very large and flourishing, and very likely were some of the elders of it.
19:819:8: Եւ մտեալ ՚ի ժողովուրդն՝ համարձակէր ամիսս երիս. խօսէ՛ր եւ հաւանեցուցանէր վասն արքայութեանն Աստուծոյ։
8. Եւ Պօղոսը ժողովարան մտնելով՝ երեք ամիս համարձակ խօսում էր, քարոզում եւ Աստծու արքայութեան մասին համոզում նրանց:
8 Ապա ժողովարանը մտնելով՝ երեք ամիս համարձակութեամբ Աստուծոյ թագաւորութեանը վրայով կը խօսէր ու կը համոզէր։
Եւ մտեալ ի ժողովուրդն` համարձակէր ամիսս երիս, խօսէր եւ հաւանեցուցանէր վասն արքայութեանն Աստուծոյ:

19:8: Եւ մտեալ ՚ի ժողովուրդն՝ համարձակէր ամիսս երիս. խօսէ՛ր եւ հաւանեցուցանէր վասն արքայութեանն Աստուծոյ։
8. Եւ Պօղոսը ժողովարան մտնելով՝ երեք ամիս համարձակ խօսում էր, քարոզում եւ Աստծու արքայութեան մասին համոզում նրանց:
8 Ապա ժողովարանը մտնելով՝ երեք ամիս համարձակութեամբ Աստուծոյ թագաւորութեանը վրայով կը խօսէր ու կը համոզէր։
zohrab-1805▾ eastern-1994▾ western am▾
19:88: Придя в синагогу, он небоязненно проповедывал три месяца, беседуя и удостоверяя о Царствии Божием.
19:8  εἰσελθὼν δὲ εἰς τὴν συναγωγὴν ἐπαρρησιάζετο ἐπὶ μῆνας τρεῖς διαλεγόμενος καὶ πείθων [τὰ] περὶ τῆς βασιλείας τοῦ θεοῦ.
19:8. Εἰσελθὼν (Having-had-came-into) δὲ (moreover) εἰς (into) τὴν (to-the-one) συναγωγὴν (to-a-leading-together) ἐπαρρησιάζετο ( it-was-all-uttering-to ) ἐπὶ (upon) μῆνας (to-months) τρεῖς ( to-three ) διαλεγόμενος ( forthing-through ) καὶ (and) πείθων (conducing) περὶ (about) τῆς (of-the-one) βασιλείας (of-a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
19:8. introgressus autem synagogam cum fiducia loquebatur per tres menses disputans et suadens de regno DeiAnd entering into the synagogue, he spoke boldly for the space of three months, disputing and exhorting concerning the kingdom of God.
8. And he entered into the synagogue, and spake boldly for the space of three months, reasoning and persuading the things concerning the kingdom of God.
19:8. Then, upon entering the synagogue, he was speaking faithfully for three months, disputing and persuading them about the kingdom of God.
19:8. And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God.
And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God:

8: Придя в синагогу, он небоязненно проповедывал три месяца, беседуя и удостоверяя о Царствии Божием.
19:8  εἰσελθὼν δὲ εἰς τὴν συναγωγὴν ἐπαρρησιάζετο ἐπὶ μῆνας τρεῖς διαλεγόμενος καὶ πείθων [τὰ] περὶ τῆς βασιλείας τοῦ θεοῦ.
19:8. introgressus autem synagogam cum fiducia loquebatur per tres menses disputans et suadens de regno Dei
And entering into the synagogue, he spoke boldly for the space of three months, disputing and exhorting concerning the kingdom of God.
19:8. Then, upon entering the synagogue, he was speaking faithfully for three months, disputing and persuading them about the kingdom of God.
19:8. And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
8: "Небоязненно проповедывал..." Глухое указание на то, что проповеди апостола имела значительных противников, которые свое противление готовы были проявить к большому вреду апостола; однако это не удерживало его ревности.

"О Царствии Божием..." Под именем Царствия Божия здесь разумеется церковь Христианская со всеми теми благами, какие дарует она истинным членам своим, как в настоящей жизни, так и в будущей. Царство сие, в противоположность царству князя мира сего, есть Царство Божие, Царство Христово, царство святости и истины, царство жизни вечной в единении со Христом (см. к Мф III:2; Ин III:3, 5).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul at Ephesus.
8 And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. 9 But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. 10 And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. 11 And God wrought special miracles by the hands of Paul: 12 So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.

Paul is here very busy at Ephesus to do good.

I. He begins, as usual, in the Jews' synagogue, and makes the first offer of the gospel to them, that he might gather in the lost sheep of the house of Israel, who were now scattered upon the mountains. Observe,

1. Where he preached to them: in their synagogue (v. 8), as Christ used to do. He went and joined them in their synagogue-worship, to take off their prejudices against him, and to ingratiate himself with them, while there was any hope of winning upon them. Thus he would bear his testimony to public worship on sabbath days. Where there were no Christian assemblies yet formed, he frequented the Jewish assemblies, while the Jews were not as yet wholly cast off. Paul went into the synagogue, because there he had them together, and had them, it might be hoped, in a good frame.

2. What he preached to them: The things concerning the kingdom of God among men, the great things which concerned God's dominion over all men and favour to them, and men's subjection to God and happiness in God. He showed them their obligations to God and interest in him, as the Creator, by which the kingdom of God was set up,--the violation of those obligations, and the forfeiture of that interest, by sin, by which the kingdom of God was pulled down,--and the renewing of those obligations and the restoration of man to that interest again, by the Redeemer, whereby the kingdom of God was again set up. Or, more particularly, the things concerning the kingdom of the Messiah, which the Jews were in expectation of, and promised themselves great matters from; he opened the scriptures which spoke concerning this, gave them a right notion of this kingdom, and showeth them their mistakes about it.

3. How he preached to them. (1.) He preached argumentatively: he disputed; gave reasons, scripture-reasons, for what he preached, and answered objections, for the convincing of men's judgments and consciences, that they might not only believe, but might see cause to believe. He preached dialegomenos--dialogue-wise; he put questions to them and received their answers, gave them leave to put questions to him and answered them. (2.) He preached affectionately: he persuaded; he used not only logical arguments, to enforce what he said upon their understandings, but rhetorical motives, to impress what he said upon their affections, showing them that the things he preached concerning the kingdom of God were things concerning themselves, which they were nearly concerned in, and therefore ought to concern themselves about, 2 Cor. v. 11, We persuade men. Paul was a moving preacher, and was a master of the art of persuasion. (3.) He preached undauntedly, and with a holy resolution: he spoke boldly, as one that had not the least doubt of the things he spoke of, nor the least distrust of him he spoke from, nor the least dread of those he spoke to.

4. How long he preached to them: For the space of three months, which was a competent time allowed them to consider of it; in that time among them that belonged to the election of grace were called in, and the rest were left inexcusable. Thus long Paul preached the gospel with much contention (1 Thess. ii. 2), yet he did not fail, nor was discouraged.

5. What success his preaching had among them. (1.) There were some that were persuaded to believe in Christ; some think this is intimated in the word persuading--he prevailed with them. But, (2.) Many continued in their infidelity, and were confirmed in their prejudices against Christianity. When Paul called on them before, and preached only some general things to them, they courted his stay among them (ch. xviii. 20); but now that he settled among them, and his word came more closely to their consciences, they were soon weary of him. [1.] They had an invincible aversion to the gospel of Christ themselves: they were hardened, and believed not; they were resolved they would not believe, though the truth shone in their faces with ever such a convincing light and evidence. Therefore they believed not, because they were hardened. [2.] They did their utmost to raise and keep up in others an aversion to the gospel; they not only entered not into the kingdom of God themselves, but neither did they suffer those that were entering to go in; for they spoke evil of that way before the multitude, to prejudice them against it. Though they could not show any manner of evil in it, yet they said all manner of evil concerning it. These sinners, like the angels that sinned, became Satans, adversaries and devils, false accusers.

II. When he had carried the matter as far as it would go in the synagogue of the Jews, and found that their opposition grew more obstinate, he left the synagogue, because he could not safely, or rather because he could not comfortably and successfully, continue in communion with them. Though their worship was such as he could join in, and they had not silenced him, nor forbidden him to preach among them, yet they drove him from them by their railing at those things which he spoke concerning the kingdom of God: they hated to be reformed, hated to be instructed, and therefore he departed from them. Here we are sure there was a separation and no schism; for there was a just cause for it and a clear call to it. Now observe,

1. When Paul departed from the Jews he took the disciples with him, and separated them, to save them from that untoward generation (according to the charge Peter gave to his new converts, ch. ii. 40); lest they should be infected with the poisonous tongues of those blasphemers, he separated those who believed, to be the foundation of a Christian church, now that they were a competent number to be incorporated, that others might attend with them upon the preaching of the gospel, and might, upon their believing, be added to them. When Paul departed there needed no more to separate the disciples; let him go where he will, they will follow him.

2. When Paul separated from the synagogue he set up a meeting of his own, he disputed daily in the school of one Tyrannus. He left the synagogue of the Jews, that he might go on with the more freedom in his work; still he disputed for Christ and Christianity, and was ready to answer all opponents whatsoever in defence of them; and he had by this separation a double advantage. (1.) That now his opportunities were more frequent. In the synagogue he could only preach every sabbath day (ch. xiii. 42), but now he disputed daily, he set up a lecture every day, and thus redeemed time: those whose business would not permit them to come one day might come another day; and those were welcome who watched daily at these gates of wisdom, and waited daily at the posts of her doors. (2.) That now they were more open. To the synagogue of the Jews none might come, nor could come, but Jews or proselytes; Gentiles were excluded; but, when he set up a meeting in the school of Tyrannus, both Jews and Greeks attended his ministry, v. 10. Thus, as he describes this gate of opportunity at Ephesus (1 Cor. xvi. 8, 9), a wide door and an effectual was opened to him, though there were many adversaries. Some think this school of Tyrannus was a divinity-school of the Jews, and such a one they commonly had in their great cities besides their synagogue; they called it Bethmidrash, the house of enquiry, or of repetition; and they went to that on the sabbath day, after they had been in the synagogue. They go from strength to strength, from the house of the sanctuary to the house of doctrine. If this was such a school, it shows that though Paul left the synagogue he left it gradually, and still kept as near it as he could, as he had done, ch. xviii. 7. But others think it was a philosophy-school of the Gentiles, belonging to one Tyrannus, or a retiring place (for so the word schole sometimes signifies) belonging to a principal man or governor of the city; some convenient place it was, which Paul and the disciples had the use of, either for love or money.

3. Here he continued his labours for two years, read his lectures and disputed daily. These two years commence from the end of the three months which he spent in the synagogue (v. 8); after they were ended, he continued for some time in the country about, preaching; therefore he might justly reckon it in all three years, as he does, ch. xx. 31.

4. The gospel hereby spread far and near (v. 10): All those that dwelt in Asia heard the word of the Lord Jesus; not only all that dwelt in Ephesus, but all that dwelt in that large province called Asia, of which Ephesus was the head city--Asia the Less it was called. There was great resort to Ephesus from all parts of the country, for law, traffic, religion, and education, which gave Paul an opportunity of sending the report of the gospel to all the towns and villages of that country. They all heard the word of the Lord Jesus. The gospel is Christ's word, it is a word concerning Christ. This they heard, or at least heard of it. Some of all sects, some out of all parts both in city and country, embraced this gospel, and entertained it, and by them it was communicated to others; and so they all heard the word of the Lord Jesus, or might have heard it. Probably Paul sometimes made excursions himself into the country, to preach the gospel, or sent his missionaries or assistants that attended him, and thus the word of the Lord was heard throughout that region. Now those that sat in darkness saw a great light.

III. God confirmed Paul's doctrine by miracles, which awakened people's enquiries after it, fixed their affection to it, and engaged their belief of it, v. 11, 12. I wonder we have not read of any miracle wrought by Paul since the casting of the evil spirit out of the damsel at Philippi; why did he not work miracles at Thessalonica, Berea, and Athens? Or, if he did, why are they not recorded? Was the success of the gospel, without miracles in the kingdom of nature, itself such a miracle in the kingdom of grace, and the divine power which went along with it such a proof of its divine original, that there needed no other? It is certain that at Corinth he wrought many miracles, though Luke has recorded none, for he tells them (2 Cor. xii. 12) that the signs of his apostleship were among them, in wonders and mighty deeds. But here at Ephesus we have a general account of the proofs of this kind which he gave his divine mission. 1. They were special miracles--Dynameis ou tychousas. God exerted powers that were not according to the common course of nature: Virtutes non vulgares. Things were done which could by no means be ascribed either to chance or second causes. Or, they were not only (as all miracles are) out of the common road, but they were even uncommon miracles, such miracles as had not been wrought by the hands of any other of the apostles. The opposers of the gospel were so prejudiced that any miracles would not serve their turn; therefore God wrought virtutes non quaslibet (so they render it), something above the common road of miracles. 2. It was not Paul that wrought them (What is Paul, and what is Apollos?) but it was God that wrought them by the hand of Paul. He was but the instrument, God was the principal agent.

3. He not only cured the sick that were brought to him, or to whom he was brought, but from his body were brought to the sick handkerchiefs or aprons; they got Paul's handkerchiefs, or his aprons, that is, say some, the aprons he wore when he worked at his trade, and the application of them to the sick cured them immediately. Or, they brought the sick people's handkerchiefs, or their girdles, or caps, or head-dresses, and laid them for awhile to Paul's body, and then took them to the sick. The former is more probable. Now was fulfilled that word of Christ to his disciples, Greater works than these shall you do. We read of one that was cured by the touch of Christ's garment when it was upon him, and he perceived that virtue went out of him; but here were people cured by Paul's garments when they were taken from him. Christ gave his apostles power against unclean spirits and against all manner of sickness (Matt. x. 1), and accordingly we find here that those to whom Paul sent relief had it in both those cases: for the diseases departed from them and the evil spirits went out of them, which were both significant of the great design and blessed effect of the gospel, and the healing of spiritual disease, and freeing the souls of men from the power and dominion of Satan.
Adam Clarke: Commentary on the Bible - 1831
19:8: Spake boldly - three months - We have often remarked that St. Paul, in every place, made his first offers of salvation to the Jews; and it was only when they rejected it, that he turned to the Gentiles; see Act 18:6. And the same line of conduct he pursues here: he goes to the school of Tyrannus, at least a public place, to which all might resort, when they obstinately rejected the Gospel in the synagogue.
Disputing and persuading - Διαλεγομενος, και πειθων, Holding conversations with them, in order to persuade them of the truth of the doctrine of Christ.
Albert Barnes: Notes on the Bible - 1834
19:8: Persuading the things - Endeavoring to persuade them of the truth of what was affirmed respecting the kingdom of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:8: went: Act 13:14, Act 13:46, Act 14:1, Act 26:22, Act 26:23
disputing: Act 19:9, Act 1:3, Act 9:20-22, Act 17:1-3, Act 17:17, Act 18:4, Act 18:19, Act 28:23; Jde 1:3
John Gill
19:8 And he went into the synagogue,.... Of the Jews at Ephesus, for it seems to have been a private house, where he had met with the twelve baptized disciples, and had laid his hands on them; and these being Jews, as it seems most likely, by their having been baptized into John's baptism, the apostle went along with them to the synagogue on the sabbath day, as was his usual custom; having a very great desire, and an affectionate concern, for the welfare of his countrymen the Jews:
and spake boldly for the space of three months; that is, he used great freedom of speech, and showed much courage and intrepidity of mind, in preaching the Gospel at the synagogue every sabbath day as it returned, during this space of time; some manuscripts read, "three days":
disputing and persuading the things concerning the kingdom of God; the kingdom of the Messiah, the Gospel dispensation, the doctrines and ordinances of the Gospel, and the Gospel church state, often signified by the kingdom of God, and of heaven, in Scripture; and concerning the glory of a future state, the way and right unto it, and meetness for it; and these things he reasoned upon in such a strong and nervous manner, and made use of such powerful arguments, in proof and demonstration of them, as were very persuasive, and engaged many to believe them, and give their assent unto them.
Robert Jamieson, A. R. Fausset and David Brown
19:8 he went into the synagogue and spake boldly for . . . three months, &c.--See on Acts 17:2-3.
19:919:9: Իբրեւ ոմանք խստանային՝ եւ ընդդէմ դառնային բամբասե՛լ զճանապարհն առաջի բազմութեանն, մեկնեալ ՚ի նոցանէ որոշեա՛ց զաշակերտսն. հանապազօր խօսէ՛ր ՚ի դիւանին Տիւրանեայ որումն[2608]։ [2608] Ոմանք. Տիւրենեայ ուրումն։
9. Երբ ոմանք խստասիրտ էին մնում եւ ընդդիմանում՝ բազմութեան առաջ վարկաբեկելով Տիրոջ ճանապարհը, նրանցից բաժանուեց, աշակերտներին զատեց եւ խօսում էր ամէն օր Տիւրան անունով մէկի դպրանոցում:
9 Երբ մէկ քանիները կը յամառէին ու դէմ կը դնէին՝ բազմութեան առջեւ կը վարկաբեկէին այն ճամբան, ինք անոնցմէ հեռացաւ եւ աշակերտներ զատեց ու ամէն օր Տիւրան անուն մէկուն դպրատանը մէջ կը խօսէր։
Իբրեւ ոմանք խստանային եւ ընդդէմ դառնային բամբասել զճանապարհն առաջի բազմութեանն, մեկնեալ ի նոցանէ` որոշեաց զաշակերտսն, հանապազօր խօսէր ի դիւանին Տիւրանեայ որումն:

19:9: Իբրեւ ոմանք խստանային՝ եւ ընդդէմ դառնային բամբասե՛լ զճանապարհն առաջի բազմութեանն, մեկնեալ ՚ի նոցանէ որոշեա՛ց զաշակերտսն. հանապազօր խօսէ՛ր ՚ի դիւանին Տիւրանեայ որումն[2608]։
[2608] Ոմանք. Տիւրենեայ ուրումն։
9. Երբ ոմանք խստասիրտ էին մնում եւ ընդդիմանում՝ բազմութեան առաջ վարկաբեկելով Տիրոջ ճանապարհը, նրանցից բաժանուեց, աշակերտներին զատեց եւ խօսում էր ամէն օր Տիւրան անունով մէկի դպրանոցում:
9 Երբ մէկ քանիները կը յամառէին ու դէմ կը դնէին՝ բազմութեան առջեւ կը վարկաբեկէին այն ճամբան, ինք անոնցմէ հեռացաւ եւ աշակերտներ զատեց ու ամէն օր Տիւրան անուն մէկուն դպրատանը մէջ կը խօսէր։
zohrab-1805▾ eastern-1994▾ western am▾
19:99: Но как некоторые ожесточились и не верили, злословя путь Господень перед народом, то он, оставив их, отделил учеников, и ежедневно проповедывал в училище некоего Тиранна.
19:9  ὡς δέ τινες ἐσκληρύνοντο καὶ ἠπείθουν κακολογοῦντες τὴν ὁδὸν ἐνώπιον τοῦ πλήθους, ἀποστὰς ἀπ᾽ αὐτῶν ἀφώρισεν τοὺς μαθητάς, καθ᾽ ἡμέραν διαλεγόμενος ἐν τῇ σχολῇ τυράννου.
19:9. ὡς (As) δέ (moreover) τινες (ones) ἐσκληρύνοντο (they-were-being-stiffened) καὶ (and) ἠπείθουν (they-were-un-conducing-unto) κακολογοῦντες ( disruptively-fortheeing-unto ) τὴν (to-the-one) ὁδὸν (to-a-way) ἐνώπιον (in-looked) τοῦ (of-the-one) πλήθους, (of-a-repletion,"ἀποστὰς (having-had-stood-off) ἀπ' (off) αὐτῶν (of-them) ἀφώρισεν (it-bounded-off-to) τοὺς (to-the-ones) μαθητάς, (to-learners) καθ' (down) ἡμέραν (to-a-day) διαλεγόμενος ( forthing-through ) ἐν (in) τῇ (unto-the-one) σχολῇ (unto-a-leisuring) Τυράννου. (of-a-Turannos)
19:9. cum autem quidam indurarentur et non crederent maledicentes viam coram multitudine discedens ab eis segregavit discipulos cotidie disputans in scola TyranniBut when some were hardened and believed not, speaking evil of the way of the Lord before the multitude, departing from them, he separated the disciples, disputing daily in the school of one Tyrannus.
9. But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus.
19:9. But when certain ones became hardened and would not believe, cursing the Way of the Lord in the presence of the multitude, Paul, withdrawing from them, separated the disciples, disputing daily in a certain school of Tyrannus.
19:9. But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus.
But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus:

9: Но как некоторые ожесточились и не верили, злословя путь Господень перед народом, то он, оставив их, отделил учеников, и ежедневно проповедывал в училище некоего Тиранна.
19:9  ὡς δέ τινες ἐσκληρύνοντο καὶ ἠπείθουν κακολογοῦντες τὴν ὁδὸν ἐνώπιον τοῦ πλήθους, ἀποστὰς ἀπ᾽ αὐτῶν ἀφώρισεν τοὺς μαθητάς, καθ᾽ ἡμέραν διαλεγόμενος ἐν τῇ σχολῇ τυράννου.
19:9. cum autem quidam indurarentur et non crederent maledicentes viam coram multitudine discedens ab eis segregavit discipulos cotidie disputans in scola Tyranni
But when some were hardened and believed not, speaking evil of the way of the Lord before the multitude, departing from them, he separated the disciples, disputing daily in the school of one Tyrannus.
19:9. But when certain ones became hardened and would not believe, cursing the Way of the Lord in the presence of the multitude, Paul, withdrawing from them, separated the disciples, disputing daily in a certain school of Tyrannus.
19:9. But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus.
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
9: "Злословя путь Господень..." - ср. XVIII:25-26.

"В училище некого Тиранна..." Судя по имени, это был какой-нибудь греческий ритор или философ, имевший у себя училище для обучения желающих философскому или ораторскому искусству; трудно сказать, был ли он язычник или прозелит. Полагают и то, что это был иудейский учитель, имевший в своем доме частную синагогу (бет-мидраш), где учили обыкновенно преданиям и их толкованию. В училище этого, по-видимому, расположенного к христианству раввина, охотно предложившего свои услуги Павлу, последний мог безопаснее и с большей пользой (ежедневно) заняться насаждением христианских истин среди не только иудеев, но и еллинов.
Adam Clarke: Commentary on the Bible - 1831
19:9: When divers were hardened - Τινες, When some of them were hardened; several no doubt felt the power of Divine truth, and yielded consent. Our term divers, one of the most bald in our language, has too general a meaning for this place.
Behold the effect of the word of God! It is a savour of life unto life, or death unto death, according as it is received or rejected. The twelve men mentioned above received it affectionately, and they were made partakers of the Holy Ghost; the others were hardened, for they refused to believe; and they calumniated the doctrine, and became Satan's preachers among the multitude, to prejudice them against Christ and his religion.
Separated the disciples - Paul, and those converted under his ministry, had doubtless been in the habit of attending public worship in the synagogue: but, on the persecuting conduct of these Jews; he and his converts wholly withdrew from the synagogue, and took a place for themselves; and constantly afterwards held their own meetings at a school room, which they hired no doubt for the purpose.
The school of one Tyrannus - For σχολῃ, the school, one MS. has συναγωγῃ, the synagogue; and, for Tyrannus, some have Tyrannios. Some have considered the original word as being an epithet, rather than the name of a person; and think that a prince or nobleman is intended, because τυραννος, tyrant, is taken in this sense: but this is a most unlikely conjecture. It appears that the person in question was a schoolmaster, and that he lent or hired his room to the apostles; and that they preached daily in it to as many, both Jews and Gentiles, as chose to attend. It is very likely that Tyrannus was a Jew, and was at least well affected to the Christian cause; for we have many proofs that individuals among them kept schools for the instruction of their youth; besides the schools or academies kept by the more celebrated rabbins. See Schoettgen and Vitringa. The school of Tyrannus might have been such a place as Exeter Hall, and such like places for public and especially for extraordinary religious meetings in London.
Albert Barnes: Notes on the Bible - 1834
19:9: But when divers - When some were hardened.
Were hardened - When their hearts were hardened, and they became violently opposed to the gospel. When the truth made no impression on them. The word "harden," as applied to the heart, is often used to denote "insensibility, and opposition to the gospel."
But spake evil of that way - Of the gospel - the way, path, or manner in which God saves people. See Act 16:17; Act 18:26; Mat 7:13-14.
Separated the disciples - Removed them from the influence and society of those who were seeking to draw them away from the faith. This is often the best way to pRev_ent the evil influence of others. Christians, if they wish to preserve their minds calm and peaceful; if they wish to avoid the agitations of conflict, and the temptations of those who would lead them astray, should withdraw from their society, and seek the fellowship of their Christian brethren.
Disputing daily - This is not a happy translation. The word used here διαλεγόμενος dialegomenos does not of necessity denote "disputation or contention," but is often used in a good sense of "reasoning" Act 17:2; Act 18:4, Act 18:19; Act 24:25, or of "public preaching," Act 20:7, Act 20:9. It is used in this sense here, and denotes that Paul taught publicly, or reasoned on the subject of religion in this place.
In the school of one Tyrannus - Who this Tyrannus was is not known. It is probable that he was a Jew, who was engaged in this employment, and who might not be unfavorably disposed toward Christians. In his school, or in the room which he occupied for teaching, Paul instructed the people when he was driven from the synagogue. Christians at that time had no churches, and they were obliged to assemble in any place where it might be convenient to conduct public worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:9: Cir, am 4061, ad 57
divers: Act 7:51, Act 13:45, Act 13:46, Act 18:6; Kg2 17:14; Ch2 30:8, Ch2 36:16; Neh 9:16, Neh 9:17, Neh 9:29; Psa 95:8; Isa 8:14; Jer 7:26, Jer 19:15; Joh 12:40; Rom 9:18, Rom 11:7 *marg. Heb 3:13
but spake: Act 19:23, Act 9:2, Act 22:4, Act 24:21, Act 28:22; Ti2 1:15; Pe2 2:2, Pe2 2:12; Jde 1:10
he departed: Act 14:4, Act 17:4, Act 18:7, Act 18:8; Mat 15:14, Mat 16:4; Luk 12:51-53; Ti1 6:5; Ti2 3:5
daily: Act 20:31; Pro 8:34; Mat 26:55; Ti2 4:2
Geneva 1599
19:9 (3) But when divers were hardened, and believed not, but spake evil of that (d) way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one (e) Tyrannus.
(3) For a man to separate himself and others from infidels who are utterly desperate, is not to divide the Church, but rather to unite it, and make it one.
(d) By this word "way", the Hebrews understand any type of life, and here it is taken for Christianity.
(e) This was a man's proper name.
John Gill
19:9 But when divers were hardened and believed not,.... For though some were affected with and convinced by the arguments the apostle used, others were but the more hardened and remained incredulous: for the Gospel, while it is the savour of life unto life to some, it is the savour of death unto death, to others; as the sun melts the wax, and hardens the clay:
but spake evil of the way before the multitude; the Syriac version and Beza's ancient copy read, "before the multitude of the Gentiles": the unbelieving Jews not only contradicted the Gospel preached by the apostle, but blasphemed it, and said all the evil things of it they could, and loaded it with reproaches, and charged it with all the bad consequences they could think of; and that publicly, before all the people, in order to prejudice them against it; for by "the way", is meant the doctrine of the Gospel, which the Vulgate Latin here reads, "the way of the Lord"; and so some copies; and two of Stephens's copies read, "the way of God", as does also the Syriac version; and the Arabic version, "the way of faith"; and the Ethiopic version, "the doctrine"; the doctrine, which shows the way of God's salvation by Jesus Christ:
he departed from them; the hardened, unbelieving, and blaspheming Jews, as being unworthy of the means of grace; he went out of their synagogue, and no more entered there: and separated the disciples; from them, the twelve disciples he had laid his hands on, and others who in this space of time, the space of three months, had been converted under his ministry; these he formed into a separate Gospel church state, as well as engaged them to quit the company and conversation of these blasphemers, and no more attend with them in their synagogue, that so they might not be infected and corrupted by them; a separation from such who contradict and blaspheme the truths and ordinances of the Gospel, is justifiable:
disputing daily in the school of one Tyrannus: which was either built by him, and so went by his name, or which one of this name possessed, and made use of; for it seems to be the proper name of a man, and so the Syriac version renders it, "whose name was Tyrannus"; though by others it is taken to be an appellative, and to design some great person, who patronised the apostle, and in whose house he taught; the word "tyrant", being formerly used for a king, a prince, or nobleman; and so the Arabic version renders it, "in the dwelling house of one of the great men"; the chief of Asia, that were his friends, Acts 19:31 and so the Ethiopic version, "and he taught daily before the court and the governors": some copies read "Tyrannius"; mention is made of a philosopher whose name was "Tyrannion", who was so called, because he vexed and disturbed those that were brought up in the same school with him (f); this man it seems was a schoolmaster; there was one of his name a bishop of Tyre, a martyr under Dioclesian; and another whose name was Tyrannus, bishop of Antioch (g); Beza's ancient copy, and one of Stephens's, add, "from the fifth hour to the tenth"; as if he spent five hours in public teaching every day, and rest in his trade and devotion.
(f) Hesychius de Philosophis, p. 64. (g) Euseb. Eccl. Hist. l. 7. c. 32. & l. 8. c. 13.
John Wesley
19:9 The way - The Christian way of worshipping God. He departed - Leaving them their synagogue to themselves. Discoursing daily - Not on the Sabbath only, in the school of one Tyrannus - Which we do not find was any otherwise consecrated, than by preaching the Gospel there.
Robert Jamieson, A. R. Fausset and David Brown
19:9 when divers--"some."
were hardened, &c.--implying that others, probably a large number, believed.
spake evil of that way before the multitude, he departed--from the synagogue, as at Corinth (Acts 18:7).
and separated the disciples--withdrawing to a separate place of meeting, for the sake both of the converts already made, and the unsophisticated multitude.
disputing--"discoursing" or "discussing."
daily in the school--or lecture hall.
of one Tyrannus--probably a converted teacher of rhetoric or philosophy.
19:1019:10: Եւ այս եղեւ զերկեա՛մ մի, մինչեւ ամենայն բնակչացն Ասիացւոց լսել զբանն Տեառն, Հրէից եւ հեթանոսաց[2609]։ [2609] Ոսկան. Զերկամ մի։
10. Այս տեւեց երկու տարի, այնպէս որ ասիացի, հրեայ եւ հեթանոս բոլոր բնակիչները լսեցին Տիրոջ խօսքը:
10 Ասիկա երկու տարի տեւեց, մինչեւ որ բոլոր Ասիայի մէջ բնակող Հրեաները ու Յոյները Տէրոջը* խօսքը լսեցին։
Եւ այս եղեւ զերկեամ մի, մինչեւ ամենայն բնակչացն Ասիացւոց լսել զբանն Տեառն, Հրէից եւ հեթանոսաց:

19:10: Եւ այս եղեւ զերկեա՛մ մի, մինչեւ ամենայն բնակչացն Ասիացւոց լսել զբանն Տեառն, Հրէից եւ հեթանոսաց[2609]։
[2609] Ոսկան. Զերկամ մի։
10. Այս տեւեց երկու տարի, այնպէս որ ասիացի, հրեայ եւ հեթանոս բոլոր բնակիչները լսեցին Տիրոջ խօսքը:
10 Ասիկա երկու տարի տեւեց, մինչեւ որ բոլոր Ասիայի մէջ բնակող Հրեաները ու Յոյները Տէրոջը* խօսքը լսեցին։
zohrab-1805▾ eastern-1994▾ western am▾
19:1010: Это продолжалось до двух лет, так что все жители Асии слышали проповедь о Господе Иисусе, как Иудеи, так и Еллины.
19:10  τοῦτο δὲ ἐγένετο ἐπὶ ἔτη δύο, ὥστε πάντας τοὺς κατοικοῦντας τὴν ἀσίαν ἀκοῦσαι τὸν λόγον τοῦ κυρίου, ἰουδαίους τε καὶ ἕλληνας.
19:10. τοῦτο (The-one-this) δὲ (moreover) ἐγένετο ( it-had-became ) ἐπὶ (upon) ἔτη (to-years) δύο, (to-two,"ὥστε (as-also) πάντας ( to-all ) τοὺς (to-the-ones) κατοικοῦντας ( to-housing-down-unto ) τὴν (to-the-one) Ἀσίαν (to-an-Asia) ἀκοῦσαι (to-have-heard) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) κυρίου, (of-Authority-belonged," Ἰουδαίους ( to-Iouda-belonged ) τε (also) καὶ (and) Ἕλληνας. (to-Hellians)
19:10. hoc autem factum est per biennium ita ut omnes qui habitabant in Asia audirent verbum Domini Iudaei atque gentilesAnd this continued for the space of two years, so that all who dwelt in Asia heard the word of the Lord, both Jews and Gentiles.
10. And this continued for the space of two years; so that all they which dwelt in Asia heard the word of the Lord, both Jews and Greeks.
19:10. Now this was done throughout two years, so that all who were living in Asia listened to the Word of the Lord, both Jews and Gentiles.
19:10. And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.
And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks:

10: Это продолжалось до двух лет, так что все жители Асии слышали проповедь о Господе Иисусе, как Иудеи, так и Еллины.
19:10  τοῦτο δὲ ἐγένετο ἐπὶ ἔτη δύο, ὥστε πάντας τοὺς κατοικοῦντας τὴν ἀσίαν ἀκοῦσαι τὸν λόγον τοῦ κυρίου, ἰουδαίους τε καὶ ἕλληνας.
19:10. hoc autem factum est per biennium ita ut omnes qui habitabant in Asia audirent verbum Domini Iudaei atque gentiles
And this continued for the space of two years, so that all who dwelt in Asia heard the word of the Lord, both Jews and Gentiles.
19:10. Now this was done throughout two years, so that all who were living in Asia listened to the Word of the Lord, both Jews and Gentiles.
19:10. And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.
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: "Все жители Азии слышали..." В цветущий торговый Ефес постоянно из всех провинций Малой Азии стекалось великое множество как иудеев, так и еллинов, прозелитов и язычников, так что Павлу здесь действительно была открыта великая и широкая дверь (1Кор.XVI:8-9). Если не лично от Павла, то от пришельцев, лично слышавших его, действительно, более или менее вся проконсульская Азия могла наполниться слухами о Христе Иисусе, проповедуемом от апостола.
Adam Clarke: Commentary on the Bible - 1831
19:10: By the space of two years - The schoolhouse of Tyrannus was his regular chapel; and it is likely that in it he taught Christianity, as Tyrannus taught languages or sciences.
All they - in Asia heard the word - Meaning, probably, the Proconsular Asia, for the extent of which see the note on Act 16:6.
Jews and Greeks - For, although he ceased preaching in the synagogues of the Jews, yet they continued to hear him in the school of Tyrannus. But it is likely that Paul did not confine himself to this place, but went about through the different towns and villages; without which, how could all Asia have heard the word? By Greeks, we are to understand, not only the proselytes of the gate, but the heathens in general.
Albert Barnes: Notes on the Bible - 1834
19:10: This continued - This public instruction.
By the space ... - For two whole years.
So that all - That is, the great mass of the people.
Which dwelt in Asia - In that province of Asia Minor of which Ephesus was the principal city. The name Asia was used sometimes to denote that single province. See the notes on Act 2:9. Ephesus was the capital; and there was, of course, a constant and large influx of people there for the purposes of commerce and worship.
Heard the word of the Lord Jesus - Heard the doctrine respecting the Lord Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:10: this: Act 18:11, Act 20:18, Act 20:31; Rom 10:18
Asia: Act 16:6; Ti2 1:15; Pe1 1:1; Rev 1:4, Rev 1:11
both: Act 18:4, Act 20:20, Act 20:21; Rom 1:16, Rom 10:12; Co1 1:22-24; Gal 3:28; Col 3:11
John Gill
19:10 And this continued by the space of two years,.... Reckoning from the end of the three months, which had been spent in teaching in the synagogue:
so that all they which dwelt in Asia; in the lesser Asia, called the proconsular Asia, of which Ephesus was the chief city:
heard the word of the Lord Jesus, both Jews and Greeks; these, as they came to Ephesus, whether on account of religion, the Asiatic Jews to their synagogue, and the Greeks or Gentiles to the famous temple of Diana, or on account of trade and business, or for the sake of seeing this place, had the opportunity of hearing the Apostle Paul preach, concerning the person, offices, and grace of Christ; and dispute and reason concerning the more abstruse and difficult points of the Christian religion, in the above school, for two years together; so that the word of the Lord went out from hence, and was spread in all the cities and towns in Asia.
John Wesley
19:10 All who desired it among the inhabitants of the proconsular Asia, now heard the word: St. Paul had been forbidden to preach it in Asia before, Acts 16:6. But now the time was come.
Robert Jamieson, A. R. Fausset and David Brown
19:10 this continued . . . two years--in addition to the former three months. See on Acts 20:31. But during some part of this period he must have paid a second unrecorded visit to Corinth, since the one next recorded (see on Acts 20:2-3) is twice called his third visit (2Cor 12:14; 2Cor 13:1). See on 2Cor 1:15-16, which might seem inconsistent with this. The passage across was quite a short one (see on Acts 18:19) --Towards the close of this long stay at Ephesus, as we learn from 1Cor 16:8, he wrote his FIRST EPISTLE TO THE CORINTHIANS; also (though on this opinions are divided) the EPISTLE TO THE GALATIANS. (See Introduction to First Corinthians, and Introduction to Galatians). And just as at Corinth his greatest success was after his withdrawal to a separate place of meeting (Acts 18:7-10), so at Ephesus.
so that all they which dwelt in--the Roman province of
Asia heard the word of the Lord Jesus, both Jews and Greeks--This is the "great door and effectual opened unto him" while resident at Ephesus (1Cor 16:9), which induced him to make it his headquarters for so long a period. The unwearied and varied character of his labors here are best seen in his own subsequent address to the elders of Ephesus (Acts 20:17, &c.). And thus Ephesus became the "ecclesiastical center for the entire region, as indeed it remained for a very long period" [BAUMGARTEN]. Churches arose at Colosse, Laodicea, and Hierapolis eastward, either through his own labors or those of his faithful helpers whom he sent out in different directions, Epaphras, Archippus, Philemon (Col 1:7; Col 4:12-17; Philem 1:23).
19:1119:11: Եւ զօրութիւնս ո՛չ սակաւս առնէր Աստուած ՚ի ձեռն Պաւղոսի[2610]. [2610] Ոմանք. Աստուած առնէր ՚ի ձեռս Պաւ՛՛։
11. Աստուած ոչ սակաւ զօրաւոր գործեր էր անում Պօղոսի միջոցով.
11 Եւ Աստուած նշանաւոր հրաշքներ կ’ընէր Պօղոսին ձեռքով.
Եւ զօրութիւնս ոչ սակաւս առնէր Աստուած ի ձեռն Պաւղոսի:

19:11: Եւ զօրութիւնս ո՛չ սակաւս առնէր Աստուած ՚ի ձեռն Պաւղոսի[2610].
[2610] Ոմանք. Աստուած առնէր ՚ի ձեռս Պաւ՛՛։
11. Աստուած ոչ սակաւ զօրաւոր գործեր էր անում Պօղոսի միջոցով.
11 Եւ Աստուած նշանաւոր հրաշքներ կ’ընէր Պօղոսին ձեռքով.
zohrab-1805▾ eastern-1994▾ western am▾
19:1111: Бог же творил немало чудес руками Павла,
19:11  δυνάμεις τε οὐ τὰς τυχούσας ὁ θεὸς ἐποίει διὰ τῶν χειρῶν παύλου,
19:11. Δυνάμεις (To-abilities) τε (also) οὐ (not) τὰς (to-the-ones) τυχούσας ( to-having-had-actuated ) ὁ (the-one) θεὸς (a-Deity) ἐποίει (it-was-doing-unto) διὰ (through) τῶν (of-the-ones) χειρῶν (of-hands) Παύλου, (of-a-Paulos,"
19:11. virtutesque non quaslibet Deus faciebat per manus PauliAnd God wrought by the hand of Paul more than common miracles.
11. And God wrought special miracles by the hands of Paul:
19:11. And God was accomplishing powerful and uncommon miracles by the hand of Paul,
19:11. And God wrought special miracles by the hands of Paul:
And God wrought special miracles by the hands of Paul:

11: Бог же творил немало чудес руками Павла,
19:11  δυνάμεις τε οὐ τὰς τυχούσας ὁ θεὸς ἐποίει διὰ τῶν χειρῶν παύλου,
19:11. virtutesque non quaslibet Deus faciebat per manus Pauli
And God wrought by the hand of Paul more than common miracles.
19:11. And God was accomplishing powerful and uncommon miracles by the hand of Paul,
19:11. And God wrought special miracles by the hands of Paul:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: "Немало чудес..." - точнее греческий и славянский тексты: dunameiV... taV tukousaV... - силы не просты, т. е. немалые, необыкновенные, чрезвычайные чудеса, не только по количеству, но главным образом по качеству.

"Руками Павла..." Это выражение Дееписателя само по себе еще не обязывает полагать, что все чудеса, совершенные собственно самим св. Павлом, совершались им именно посредством рук. Такой оборот - обычный в Св. Писании Нового Завета для обозначения совершения известным лицом чудес. Самая возможность такой метафоры (dia twn ceirwn Paulou) заставляет, впрочем, допустить, что св. Апостол некоторые из своих чудес творил действительно посредством рук, через руковозложение, произнося, вероятно, краткие молитвенно-разрешительные изречения, с упоминанием имени Господа Иисуса. Этот прием апостола заставлял и других, в подражание ему, возлагать на больных части его одежд, что сопровождалось, по благодати Божией, тою же чудесною силою.
Adam Clarke: Commentary on the Bible - 1831
19:11: God wrought special miracles - Δυναμεις τε ου τας τυχαυσας, Miracles of no ordinary kind, i.e. extraordinary miracles.
Albert Barnes: Notes on the Bible - 1834
19:11: Special miracles - Miracles that were remarkable; that were not common, or that were very unusual (οὐ τὰς τυχών ou tas tuchō n). This expression is Classical Greek. Thus, Longinus says of Moses that he was no common man - οὐχ ̓ ὁ τύχων ἀνήρ ouch ho tuchō n anē r.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:11: Act 5:12, Act 14:3, Act 15:12, Act 16:18; Mar 16:17-20; Joh 14:12; Rom 15:18, Rom 15:19; Gal 3:5; Heb 2:4
John Gill
19:11 And God wrought special miracles by the hands of Paul. For the confirmation of the doctrine which he preached, and of his mission, as an apostle; and these were not any sort of miracles, common and vulgar ones, and much less things of chance, and what were merely accidental, as the word may signify; but they were rare and uncommon ones, and in which there was a visible display of the power of God; to whom as the efficient cause they are ascribed, the apostle being only an instrument God made use of.
John Wesley
19:11 Special miracles - Wrought in a very uncommon manner.
Robert Jamieson, A. R. Fausset and David Brown
19:11 God wrought special--no ordinary
miracles by the hands of Paul--implying that he had not been accustomed to work such.
19:1219:12: մինչեւ ՚ի հիւա՛նդս տանել ՚ի քրտանէ նորա՝ թաշկինակս կամ վարշամակս, եւ մերժե՛լ ՚ի նոցանէ ախտիցն, եւ այսոց չարաց ելանել[2611]։ [2611] Ոմանք. Մինչ զի եւ ՚ի հիւանդս... ՚ի քրտանէն նորա։ Օրինակ մի. Թարշինակս, եւ կամ վարշամակս. եւ մերժեալ ՚ի նո՛՛։
12. մինչեւ իսկ նրա քրտինքը չորացրած[38] թաշկինակներ կամ վարշամակներ էին տանում հիւանդների մօտ, եւ ախտերը հեռանում էին նրանցից. եւ չար ոգիները դուրս էին գալիս:[38] Յունարէնը՝ նրա մարմնին քսած:
12 Այնպէս որ անոր մարմնէն թաշկինակներ ու գոգնոցներ կը տանէին հիւանդներուն եւ անոնք կը բժշկուէին ու չար ոգիները կ’ելլէին։
մինչեւ ի հիւանդս տանել [79]ի քրտանէ նորա թաշկինակս կամ վարշամակս, եւ մերժել ի նոցանէ ախտիցն, եւ այսոց չարաց ելանել:

19:12: մինչեւ ՚ի հիւա՛նդս տանել ՚ի քրտանէ նորա՝ թաշկինակս կամ վարշամակս, եւ մերժե՛լ ՚ի նոցանէ ախտիցն, եւ այսոց չարաց ելանել[2611]։
[2611] Ոմանք. Մինչ զի եւ ՚ի հիւանդս... ՚ի քրտանէն նորա։ Օրինակ մի. Թարշինակս, եւ կամ վարշամակս. եւ մերժեալ ՚ի նո՛՛։
12. մինչեւ իսկ նրա քրտինքը չորացրած[38] թաշկինակներ կամ վարշամակներ էին տանում հիւանդների մօտ, եւ ախտերը հեռանում էին նրանցից. եւ չար ոգիները դուրս էին գալիս:
[38] Յունարէնը՝ նրա մարմնին քսած:
12 Այնպէս որ անոր մարմնէն թաշկինակներ ու գոգնոցներ կը տանէին հիւանդներուն եւ անոնք կը բժշկուէին ու չար ոգիները կ’ելլէին։
zohrab-1805▾ eastern-1994▾ western am▾
19:1212: так что на больных возлагали платки и опоясания с тела его, и у них прекращались болезни, и злые духи выходили из них.
19:12  ὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἀποφέρεσθαι ἀπὸ τοῦ χρωτὸς αὐτοῦ σουδάρια ἢ σιμικίνθια καὶ ἀπαλλάσσεσθαι ἀπ᾽ αὐτῶν τὰς νόσους, τά τε πνεύματα τὰ πονηρὰ ἐκπορεύεσθαι.
19:12. ὥστε (as-also) καὶ (and) ἐπὶ (upon) τοὺς (to-the-ones) ἀσθενοῦντας ( to-un-vigoring-unto ) ἀποφέρεσθαι (to-be-beared-off) ἀπὸ (off) τοῦ (of-the-one) χρωτὸς (of-a-tinge) αὐτοῦ (of-it) σουδάρια (to-sudariums) ἢ (or) σιμικίνθια (to-semi-girdlets) καὶ (and) ἀπαλλάσσεσθαι (to-be-othered-off) ἀπ' (off) αὐτῶν (of-them) τὰς (to-the-ones) νόσους, (to-ailments,"τά (to-the-ones) τε (also) πνεύματα (to-currentings-to) τὰ (to-the-ones) πονηρὰ ( to-en-necessitated ) ἐκπορεύεσθαι . ( to-traverse-out-of )
19:12. ita ut etiam super languidos deferrentur a corpore eius sudaria vel semicintia et recedebant ab eis languores et spiritus nequam egrediebanturSo that even there were brought from his body to the sick, handkerchiefs and aprons: and the diseases departed from them: and the wicked spirits went out of them.
12. insomuch that unto the sick were carried away from his body handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out.
19:12. so much so that even when small cloths and wrappings were brought from his body to the sick, the illnesses withdrew from them and the wicked spirits departed.
19:12. So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.
So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them:

12: так что на больных возлагали платки и опоясания с тела его, и у них прекращались болезни, и злые духи выходили из них.
19:12  ὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἀποφέρεσθαι ἀπὸ τοῦ χρωτὸς αὐτοῦ σουδάρια ἢ σιμικίνθια καὶ ἀπαλλάσσεσθαι ἀπ᾽ αὐτῶν τὰς νόσους, τά τε πνεύματα τὰ πονηρὰ ἐκπορεύεσθαι.
19:12. ita ut etiam super languidos deferrentur a corpore eius sudaria vel semicintia et recedebant ab eis languores et spiritus nequam egrediebantur
So that even there were brought from his body to the sick, handkerchiefs and aprons: and the diseases departed from them: and the wicked spirits went out of them.
19:12. so much so that even when small cloths and wrappings were brought from his body to the sick, the illnesses withdrew from them and the wicked spirits departed.
19:12. So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
19:12: Handkerchiefs or aprons - Σουδαρια η σιμικινθια, Probably the sudaria were a sort of handkerchiefs, which, in travelling, were always carried in the hand, for the convenience of wiping the face; and the simikinthia were either the sashes or girdles that went about the loins. These, borrowed from the apostle, and applied to the bodies of the diseased, became the means, in the hand of God, of their restoration to health.
The diseases departed from them, and the evil spirits went out of them - Here, there is a most evident distinction made between the diseases and the evil spirits: hence they were not one and the same thing.
Albert Barnes: Notes on the Bible - 1834
19:12: So that from his body - That is, those handkerchiefs which had been applied to his body, which he had used, or which he had touched. An instance somewhat similar to this occurs in the case of the woman who was healed by touching the hem of the Saviour's garment, Mat 9:20-22. Unto the sick - The sick who were at a distance, and who were unable to go where he was. If it be asked why this was done, it may be observed:
(1) That the working of miracles in that region would greatly contribute to the spread of the gospel.
(2) we are not to suppose that there was any efficacy in the aprons thus brought, or in the mere fact that they had touched the body of Paul, anymore than there was in the hem of the Saviour's garment which the woman touched, or in the clay which he made use of to open the eyes of the blind man, Joh 8:6.
(3) in this instance, the fact that the miracles were performed in this manner by garments which had touched his body, was a mere sign, or an evidence to the persons concerned, that it was done by the instrumentality of Paul, as the fact that the Saviour put his fingers into the ears of a deaf man, and spit and touched his tongue Mar 7:33, was an evidence to those who saw it that the power of healing came from him. The bearing of these aprons to the sick was, therefore, merely evidence to all concerned that miraculous power was given to Paul.
Handkerchiefs - The word used here σουδάρια soudaria is of Latin origin, and properly denotes "a piece of linen" with which sweat was wiped from the face; and then "any piece of linen used for tying up or containing anything." In Luk 19:20, it denotes the "napkin" in which the talent of the unprofitable servant was concealed; in Joh 11:44; Joh 20:7, the "napkin" which was used to bind up the face of the dead applied to Lazarus and to our Saviour.
Or aprons - σιμικίνθια simikinthia. This is also Latin word, and means literally a half girdle, or covering half the person a piece of cloth which was girded round the waist to preserve the clothes of those who were engaged in any kind of work. The word "aprons" expresses the idea.
And the diseases departed - The sick were healed.
And the evil spirits - See the notes on Mat 4:24. It is evident that this power of working miracles would contribute greatly to Paul's success among the people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:12: Act 5:15; Kg2 4:29-31, Kg2 13:20, Kg2 13:21
John Gill
19:12 So that from his body were brought unto the sick,.... The Ethiopic version renders it, "from the extremity", or "border of his garment"; and the Syriac version, "from the garments which were upon his body"; were brought and put upon the sick; that is, of the clothes which the apostle wore, some of them were taken and carried to sick persons, and used by them: particularly "handkerchiefs" or "aprons"; the former were such as he might use to wipe his face with, and remove sweat, or any filth from the body; and the latter, what he might wear as a mechanic, when working at his trade:
and the diseases departed from them, and the evil spirits went out of them; who were afflicted and possessed with them; these were some of the special and uncommon miracles wrought by the hands of the apostle, and which were wrought in an uncommon way; and which most clearly showed that they were wrought by a divine power.
John Wesley
19:12 Evil spirits - Who also occasioned many of those diseases, which yet might appear to be purely natural.
Robert Jamieson, A. R. Fausset and David Brown
19:12 So that from his body were brought unto the sick handkerchiefs or aprons, &c.--Compare Acts 5:15-16, very different from the magical acts practiced at Ephesus. "God wrought these miracles" merely "by the hands of Paul"; and the very exorcists (Acts 19:13), observing that the name of Jesus was the secret of all his miracles, hoped, by aping him in this, to be equally successful; while the result of all in the "magnifying of the Lord Jesus" (Acts 19:17) showed that in working them the apostle took care to hold up Him whom he preached as the source of all the miracles which he wrought.
19:1319:13: Յանդգնեցան ոմանք ՚ի շրջող Հրէիցն՝ որ երդմնեցուցիչքն էին, անուանե՛լ ՚ի վերայ այնոցիկ որք ունէին այսս չարս՝ զանուն Տեառն Յիսուսի, եւ ասէին. Երդմնեցուցանե՛մ զձեզ ՚ի Յիսուս՝ զոր Պաւղոսն քարոզէ[2612]։ [2612] Ոմանք. Ոմանք եւ ՚ի շրջող... անուանեալ ՚ի վերայ այնոցիկ, որ ունէինն... երդմնեցուցանեմք զձեզ։
13. Շրջիկ հրեաներից ոմանք, որ երդուեցնողներ[39] էին, յանդգնեցին Տէր Յիսուսի անունը կանչել չար ոգիներ ունեցողների վրայ՝ ասելով. «Երդուեցնում եմ ձեզ Յիսուսով, որին քարոզում է Պօղոսը»:[39] Երդուեցնող կոչւում էին այն մարդիկ, որոնք հալածում էին չար ոգիները Աստծու անունը պարունակող երդումի մի բանաձեւով:
13 Բայց աստանդական Հրեաներէն մէկ քանիները, որոնք երդմնեցուցիչ էին, յանդգնեցան* Տէր Յիսուսին անունը կանչել անոնց վրայ, որոնք չար ոգիներ ունէին եւ կ’ըսէին. «Ձեզ կ’երդմնցնենք այն Յիսուսով, որ Պօղոս կը քարոզէ»։
Յանդգնեցան ոմանք եւ ի շրջող Հրէիցն, որ երդմնեցուցիչքն էին, անուանել ի վերայ այնոցիկ որք ունէին այսս չարս` զանուն Տեառն Յիսուսի, եւ ասէին. Երդմնեցուցանեմ զձեզ ի Յիսուս զոր Պաւղոսն քարոզէ:

19:13: Յանդգնեցան ոմանք ՚ի շրջող Հրէիցն՝ որ երդմնեցուցիչքն էին, անուանե՛լ ՚ի վերայ այնոցիկ որք ունէին այսս չարս՝ զանուն Տեառն Յիսուսի, եւ ասէին. Երդմնեցուցանե՛մ զձեզ ՚ի Յիսուս՝ զոր Պաւղոսն քարոզէ[2612]։
[2612] Ոմանք. Ոմանք եւ ՚ի շրջող... անուանեալ ՚ի վերայ այնոցիկ, որ ունէինն... երդմնեցուցանեմք զձեզ։
13. Շրջիկ հրեաներից ոմանք, որ երդուեցնողներ[39] էին, յանդգնեցին Տէր Յիսուսի անունը կանչել չար ոգիներ ունեցողների վրայ՝ ասելով. «Երդուեցնում եմ ձեզ Յիսուսով, որին քարոզում է Պօղոսը»:
[39] Երդուեցնող կոչւում էին այն մարդիկ, որոնք հալածում էին չար ոգիները Աստծու անունը պարունակող երդումի մի բանաձեւով:
13 Բայց աստանդական Հրեաներէն մէկ քանիները, որոնք երդմնեցուցիչ էին, յանդգնեցան* Տէր Յիսուսին անունը կանչել անոնց վրայ, որոնք չար ոգիներ ունէին եւ կ’ըսէին. «Ձեզ կ’երդմնցնենք այն Յիսուսով, որ Պօղոս կը քարոզէ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1313: Даже некоторые из скитающихся Иудейских заклинателей стали употреблять над имеющими злых духов имя Господа Иисуса, говоря: заклинаем вас Иисусом, Которого Павел проповедует.
19:13  ἐπεχείρησαν δέ τινες καὶ τῶν περιερχομένων ἰουδαίων ἐξορκιστῶν ὀνομάζειν ἐπὶ τοὺς ἔχοντας τὰ πνεύματα τὰ πονηρὰ τὸ ὄνομα τοῦ κυρίου ἰησοῦ λέγοντες, ὁρκίζω ὑμᾶς τὸν ἰησοῦν ὃν παῦλος κηρύσσει.
19:13. Ἐπεχείρησαν (They-handed-upon-unto) δέ (moreover,"τινες (ones) καὶ (and) τῶν (of-the-ones) περιερχομένων ( of-coming-about ) Ἰουδαίων ( of-Iouda-belonged ) ἐξορκιστῶν (of-fenceers-out,"ὀνομάζειν (to-name-to) ἐπὶ (upon) τοὺς (to-the-ones) ἔχοντας ( to-holding ) τὰ (to-the-ones) πνεύματα (to-currentings-to) τὰ (to-the-ones) πονηρὰ ( to-en-necessitated ) τὸ (to-the-one) ὄνομα (to-a-name) τοῦ (of-the-one) κυρίου (of-Authority-belonged) Ἰησοῦ (of-an-Iesous) λέγοντες ( forthing ,"Ὁρκίζω (I-fencee-to) ὑμᾶς (to-ye) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) ὃν (to-which) Παῦλος (a-Paulos) κηρύσσει. (it-heraldeth)
19:13. temptaverunt autem quidam et de circumeuntibus iudaeis exorcistis invocare super eos qui habebant spiritus malos nomen Domini Iesu dicentes adiuro vos per Iesum quem Paulus praedicatNow some also of the Jewish exorcists, who went about, attempted to invoke over them that had evil spirits the name of the Lord Jesus, saying: I conjure you by Jesus, whom Paul preacheth.
13. But certain also of the strolling Jews, exorcists, took upon them to name over them which had the evil spirits the name of the Lord Jesus, saying, I adjure you by Jesus whom Paul preacheth.
19:13. Then, even some of the traveling Jewish exorcists had attempted to invoke the name of the Lord Jesus over those who had evil spirits, saying, “I bind you by oath through Jesus, whom Paul preaches.”
19:13. Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth.
Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth:

13: Даже некоторые из скитающихся Иудейских заклинателей стали употреблять над имеющими злых духов имя Господа Иисуса, говоря: заклинаем вас Иисусом, Которого Павел проповедует.
19:13  ἐπεχείρησαν δέ τινες καὶ τῶν περιερχομένων ἰουδαίων ἐξορκιστῶν ὀνομάζειν ἐπὶ τοὺς ἔχοντας τὰ πνεύματα τὰ πονηρὰ τὸ ὄνομα τοῦ κυρίου ἰησοῦ λέγοντες, ὁρκίζω ὑμᾶς τὸν ἰησοῦν ὃν παῦλος κηρύσσει.
19:13. temptaverunt autem quidam et de circumeuntibus iudaeis exorcistis invocare super eos qui habebant spiritus malos nomen Domini Iesu dicentes adiuro vos per Iesum quem Paulus praedicat
Now some also of the Jewish exorcists, who went about, attempted to invoke over them that had evil spirits the name of the Lord Jesus, saying: I conjure you by Jesus, whom Paul preacheth.
19:13. Then, even some of the traveling Jewish exorcists had attempted to invoke the name of the Lord Jesus over those who had evil spirits, saying, “I bind you by oath through Jesus, whom Paul preaches.”
19:13. Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth.
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
13: "Некоторые из скитающихся Иудейских заклинателей..." Нечто вроде нынешних знахарей, гипнотизеров, пользовавшихся применением тех или других тайн и сил природы, неизведанных доныне во всей полноте своего значения для человека (ср. XIII:6: и д. ; Флав. Археол. VIII:2, 5; О войне Иудейской I:1, 2; Мф XII:27). Заметив необычайные действия имени Господа в устах Павла при исцелении больных, некоторые из таких заклинателей стали употреблять это имя в своих шарлатанских формулах и, сами не зная и не веруя в Господа Иисуса, прибавляли: "Которого Павел проповедует", т. е. именно этого Иисуса, а не другого. "Так все они делали по любостяжанию. Смотри: веровать не хотели, а изгонять бесов этим Именем захотели" (Злат. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Disgrace of the Exorcists.
13 Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth. 14 And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. 15 And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? 16 And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. 17 And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified. 18 And many that believed came, and confessed, and showed their deeds. 19 Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver. 20 So mightily grew the word of God and prevailed.

The preachers of the gospel were sent forth to carry on a war against Satan, and therein Christ went forth conquering and to conquer. The casting of evil spirits out of those that were possessed was one instance of Christ's victory over Satan; but, to show in how many ways Christ triumphed over that great enemy, we have here in these verses two remarkable instances of the conquest of Satan, not only in those that were violently possessed by him, but in those that were voluntarily devoted to him.

I. Here is the confusion of some of Satan's servants, some vagabond Jews, that were exorcists, who made use of Christ's name profanely and wickedly in their diabolical enchantments, but were made to pay dearly for their presumption. Observe,

1. The general character of those who were guilty of this presumption. They were Jews, but vagabond Jews, were of the Jewish nation and religion, but went about from town to town to get money by conjuring. They strolled about to tell people their fortunes, and pretended by spells and charms to cure diseases, and bring people to themselves that were melancholy or distracted. They called themselves exorcists, because in doing their tricks they used forms of adjuration, by such and such commanding names. The superstitious Jews, to put a reputation upon these magic arts, wickedly attributed the invention of them to Solomon. So Josephus (Antiq. 8. 45-46) says that Solomon composed charms by which diseases were cured, and devils driven out so as never to return; and that these operations continued common among the Jews to his time. And Christ seems to refer to this (Matt. xii. 27), By whom do your children cast them out?

2. A particular account of some at Ephesus that led this course of life and came thither in their travels; they were seven sons of one Sceva, a Jew, and chief of the priests, v. 14. It is sad to see the house of Jacob thus degenerated, much more the house of Aaron, the family that was in a peculiar manner consecrated to God; it is truly sad to see any of that race in league with Satan. Their father was a chief of the priests, head of one of the twenty-four courses of priests. One would think the temple would find both employment and encouragement enough for the sons of a chief priest, if they had been twice as many. But probably it was a vain, rambling, rakish humour that led them to turn mountebanks, and wander all the world over to cure mad folks.

3. The profaneness they were guilty of: They took upon them to call over evil spirits the name of the Lord Jesus; not as those who had a veneration for Christ and a confidence in his name, as we read of some who cast out devils in Christ's name and yet did not follow with his disciples (Luke ix. 49), whom he would not have to be discouraged; but as those who were willing to try all methods to carry on their wicked trade, and, it should seem, had this design:--If the evil spirits should yield to an adjuration in the name of Jesus by those that did not believe in him, they would say it was no confirmation of his doctrine to those that did; for it was all one whether they believed it or no. If they should not yield to it, they would say the name of Christ was not so powerful as the other names they used, to which the devils had often by collusion yielded. They said, We adjure you by Jesus whom Paul preaches; not, "whom we believe in, or depend upon, or have any authority from," but whom Paul preaches; as if they had said, "We will try what that name will do." The exorcists in the Romish church, who pretend to cast the devil out of melancholy people by spells and charms which they understand not, and which, not having any divine warrant, cannot be used in faith, are the followers of these vagabond Jews.

4. The confusion they were put to in their impious operations. Let them not be deceived, God is not mocked, nor shall the glorious name of Jesus be prostituted to such a vile purpose as this; what communion hath Christ with Belial? (1.) The evil spirit gave them a sharp reply (v. 15): "Jesus I know, and Paul I know; but who are you? I know that Jesus has conquered principalities and powers, and that Paul has authority in his name to cast out devils; but what power have you to command us in his name, or who gave you any such power? What have you to do to declare the power of Jesus, or to take his covenant and commands into your mouths, seeing you hate his instructions?" Ps. l. 16, 17. This was extorted out of the mouth of the evil spirit by the power of God, to gain honour to the gospel, and to put those to shame that made a bad use of Christ's name. Antichristian powers and factions pretend a mighty zeal for Jesus and Paul, and to have authority from them; but, when the matter comes to be looked into, it is a mere worldly secular interest that is to be thus supported; nay, it is an enmity to true religion: Jesus we know, and Paul we know; but who are you? (2.) The man in whom the evil spirit was gave them a warm reception, fell foul upon them, leaped upon them in the height of his frenzy and rage, overcame them and all their enchantments, prevailed against them, and was every way too hard for them; so that they fled out of the house, not only naked, but wounded; their clothes pulled off their backs, and their heads broken. This is written for a warning to all those who name the name of Christ, but do not depart from iniquity. The same enemy that overcomes them with his temptations will overcome them with his terrors; and their adjuring him in Christ's name to let them alone will be no security to them. If we resist the devil by a true and lively faith in Christ, he will flee from us; but if we think to resist him by the bare using of Christ's name, or any part of his word, as a spell or charm, he will prevail against us.

5. The general notice that was taken of this, and the good impression it made upon many (v. 17): This was known to all the Jews and Greeks also dwelling at Ephesus. It was the common talk of the town; and the effect of it was, (1.) That men were terrified: fear fell on them all. In this instance they saw the malice of the devil whom they served, and the power of Christ whom they opposed; and both were awful considerations. They saw that the name of Christ was not to be trifled with, nor his religion compounded with pagan superstitions. (2.) That God was glorified; the name of the Lord Jesus, by which his faithful servants cast out devils and cured diseases, without any resistance, was the more magnified; for now it appeared to be a name above every name.

II. Here is the conversion of others of Satan's servants, with the evidences of their conversion.

1. Those that had been guilty of wicked practices confessed them, v. 18. Many that had believed and were baptized, but had not then been so particular as they might have been in the confession of their sins, were so terrified with these instances of the magnifying of the name of Jesus Christ that they came to Paul, or some of the other ministers that were with him, and confessed what evil lives they had led, and what a great deal of secret wickedness their own consciences charged them with, which the world knew not of--secret frauds and secret filthiness; they showed their deeds, took shame to themselves and gave glory to God and warning to others. These confessions were not extorted from them, but were voluntary, for the ease of their consciences, upon which the late miracles had struck a terror. Note, Where there is true contrition for sin there will be an ingenuous confession of sin to God in every prayer, and to man whom we have offended when the case requires it.

2. Those that had conversed with wicked books burnt them (v. 19): Many also of those who used curious arts, ta perierga--impertinent things; multa nihil ad se pertinentia satagentes--busy bodies (so the word is used, 2 Thess. iii. 11; 1 Tim. v. 13), that traded in the study of magic and divination, in books of judicial astrology, casting nativities, telling fortunes, raising and laying spirits, interpreting dreams, predicting future events, and the like, to which some think are to be added plays, romances, love-books, and unchaste and immodest poems--histrionica, amatoria, saltatoria.--Stres. These, having their consciences more awakened than ever to see the evil of those practices in which these books instructed them, brought their books together, and burnt them before all men. Ephesus was notorious for the use of these curious arts; hence spells and charms were called Literæ Ephesiæ. Here people furnished themselves with all those sorts of books, and, probably, had tutors to instruct them in those black arts. It was therefore much for the honour of Christ and his gospel to have such a noble testimony borne against those curious arts, in a place where they were so much in vogue. It is taken for granted that they were convinced of the evil of these curious arts, and resolved to deal in them no longer; but they did not think this enough unless they burnt their books. (1.) Thus they showed a holy indignation at the sins they had been guilty of; as the idolaters, when they were brought to repentance, said to their idols, Get you hence (Isa. xxx. 22), and cast even those of silver and gold to the moles and to the bats, Isa. ii. 20. They thus took a pious revenge on those things that had been the instruments of sin to them, and proclaimed the force of their convictions of the evil of it, and that those very things were now detectable to them, as much as ever they had been delectable. (2.) Thus they showed their resolution never to return to the use of those arts, and the books which related to them, again. They were so fully convinced of the evil and danger of them that they would not throw the books by, within reach of a recall, upon supposition that it was possible they might change their mind; but, being stedfastly resolved never to make use of them, they burnt them. (3.) Thus they put away a temptation to return to them again. Had they kept the books by them, there was danger lest, when the heat of the present conviction was over, they should have the curiosity to look into them, and so be in danger of liking them and loving them again, and therefore they burnt them. Note, Those that truly repent of sin will keep themselves as far as possible from the occasions of it. (4.) Thus they prevented their doing mischief to others. If Judas had been by he would have said, "Sell them, and give the money to the poor;" or, "Buy Bibles and good books with it." But then who could tell into whose hands these dangerous books might fall, and what mischief might be done by them? it was therefore the safest course to commit them all to the flames. Those that are recovered from sin themselves will do all they can to keep others from falling into it, and will be much more afraid of laying an occasion of sin in the way of others. (5.) Thus they showed a contempt of the wealth of this world; for the price of the books was cast up, probably by those that persuaded them not to burn them, and it was found to be fifty thousand pieces of silver, which some compute to be fifteen hundred pounds of our money. It is probable that the books were scarce, perhaps prohibited, and therefore dear. Probably they had cost them so much; yet, being the devil's books, though they had been so foolish as to buy them, they did not think this would justify them in being so wicked as to sell them again. (6.) Thus they publicly testified their joy for their conversion from these wicked practices, as Matthew did by the great feast he made when Christ had called him from the receipt of custom. These converts joined together in making this bonfire, and made it before all men. They might have burnt the books privately, every one in his own house, but they chose to do it together, by consent, and to do it at the high cross (as we say), that Christ and his grace in them might be the more magnified, and all about them the more edified.

III. Here is a general account of the progress and success of the gospel in and about Ephesus (v. 20): So mightily grew the word of God, and prevailed. It is a blessed sight to see the word of God growing and prevailing mightily, as it did here. 1. To see it grow extensively, by the addition of many to the church. When still more and more are wrought upon by the gospel, and wrought up into a conformity to it, then it grows; when those that were least likely to yield to it, and that had been most stiff in their opposition to it, are captivated and brought into obedience to it, then it may be said to grow mightily. 2. To see it prevail extensively, by the advancement in knowledge and grace of those that are added to the church; when strong corruptions are mortified, vicious habits changed, evil customs of long standing broken off, and pleasant, gainful, fashionable sins are abandoned, then it prevails mightily; and Christ in it goes on conquering and to conquer.
Adam Clarke: Commentary on the Bible - 1831
19:13: Certain of the vagabond Jews, exorcists - Τινες απο των περιερχομενων Ιουδαιων εξορκιϚων; Certain of the Jews who went about practicing exorcisms. Vagabond has a very bad acceptation among us; but, literally, vagabundus signifies a wanderer, one that has no settled place of abode. These, like all their countrymen, in all places, went about to get their bread in what way they could; making trial of every thing by which they could have the prospect of gain. Finding that Paul cast out demons through the name of Jesus, they thought, by using the same, they might produce the same effects; and, if they could, they knew it would be to them an ample source of revenue; for demoniacs abounded in the land.
Albert Barnes: Notes on the Bible - 1834
19:13: The vagabond Jews - Greek: Jews going about - περιερχομένων perierchomenō n. The word "vagabond" with us is now commonly used in a bad sense, to denote "a vagrant; a man who has no home; an idle, worthless fellow." The word, however, properly means "one wandering from place to place, without any settled habitation, from whatever cause it may be." Here it denotes "those Jews who wandered from place to place, practicing exorcism."
Exorcists - ἐξορκιστῶν exorkistō n. This word properly denotes "those who went about pretending to be able to expel evil spirits, or to cure diseases by charms, incantations," etc. The word is derived from ὁρκίζω horkizō, "to bind with an oath." It was applied in this sense, because those who pretended to be able to expel demons used the formula of an oath, or adjured them, to compel them to leave the possessed persons. Compare Mat 12:27. They commonly used the name of God, or called on the demons in the name of God to leave the person. Here they used the name Jesus to command them to come out. Such wanderers and pretenders are common in Oriental countries now. See Land and the Book, vol. i. 224, 510.
To call over them - To name, or to use his name as sufficient to expel the evil spirit.
The name of the Lord Jesus - The reasons why they attempted this were:
(1) That Jesus had expelled many evil spirits; and,
(2) That it was in his name that Paul had performed his miracles. Perhaps they supposed there was some charm in this name to expel them.
We adjure you - We bind you by an oath; we command you as under the solemnity of an oath, Mar 5:7; Th1 5:27. It is a form of putting one under oath, Kg1 2:43; Gen 24:37; Kg2 11:4; Neh 13:25 (Septuagint). That this art was practiced then, or attempted, is abundantly proved from Irenaeus, Origen, and Josephus (Antiq., book 8, chapter 2, section 5). See Doddridge. The common name which was used was the incommunicable name of God, Yahweh, by pronouncing which, in a special way, it was pretended they had the power of expelling demons.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:13: vagabond: Gen 4:12, Gen 4:14; Psa 109:10
exorcists: Mat 12:27; Luk 11:19
took: Act 8:18, Act 8:19; Mar 9:38; Luk 9:49
adjure: Jos 6:26; Sa1 14:24; Kg1 22:16; Mat 26:63; Mar 5:7
Geneva 1599
19:13 (4) Then certain of the vagabond Jews, (f) exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth.
(4) Satan is forced to give witness against himself.
(f) So were they called who cast out demons by forcing them to leave in the name of God: and in the beginning of the Church, those who had the gift of working miracles, and laid their hands on those that were possessed with demons, were called the same.
John Gill
19:13 Then certain of the vagabond Jews,.... Who strolled about from place to place, pretending to tell fortunes, cure diseases by charms, and dispossess devils by conjuration, and therefore are called as follows,
exorcists; such there were among the Jews, as Justin Martyr observes (h), who adjured by the God of Abraham, Isaac, and Jacob: these
took upon them to call over them which had evil spirits, the name of the Lord Jesus; they imitated the Apostle Paul, and attempted to do as he did, using the same: name; hoping to get money or applause, or both, in this way; and it may be observed, that there were some who really did cast out devils in the name of Christ, who did not belong to him, Mt 7:22
Saying, we adjure you by Jesus, whom Paul preacheth; that is, to come out the bodies of those men which they had possessed: and the Jews made use of the name of Jesus for healing diseases; for it is said of one (i), that
"he swallowed something which almost choked him, and one came, and muttered to him in the name of Jesus ben Pandira, and he was well''
The Alexandrian copy, Beza's ancient one, and others, the Vulgate Latin and Syriac versions, read, "I adjure you", &c.
(h) Dialog. cum Tryphon. p. 311. (i) T. Hieros. Sabbat, fol. 14. 4. & Avoda Zara, fol. 40. 4.
John Wesley
19:13 Exorcists - Several of the Jews about this time pretended to a power of casting out devils, particularly by certain arts or charms, supposed to be derived from Solomon. Undertook to name - Vain undertaking! Satan laughs at all those who attempt to expel him either out of the bodies or the souls of men but by Divine faith. All the light of reason is nothing to the craft or strength of that subtle spirit. His craft cannot be known but by the Spirit of God nor can his strength be conquered but by the power of faith.
Robert Jamieson, A. R. Fausset and David Brown
19:13 vagabond Jews--simply, "wandering Jews," who went from place to place practicing exorcism, or the art of conjuring evil spirits to depart out of the possessed. That such a power did exist, for some time at least, seems implied in Mt 12:27. But no doubt this would breed imposture; and the present case is very different from that referred to in Lk 9:49-50.
We adjure you by Jesus whom Paul preacheth--a striking testimony to the power of Christ's name in Paul's mouth.
19:1419:14: Եին որումն Սկեւեա՛յ Հրէի քահանայի եւթն որդի որ զայս առնէին[2613]։ [2613] Ոմանք. Էին եւ ուրումն Սկեւեայ քա՛՛։ Բազումք. Հրէի քահանայապետի, եւթն։
14. Այս անողները ոմն Սկեւոս հրեայ քահանայապետի եօթը որդիներն էին:
14 Այս բանը ընողները Սկեւա ըսուած Հրեայ քահանայապետի մը եօթը որդիներն էին։
Էին որումն Սկեւեայ Հրէի քահանայապետի եւթն որդի, որ զայս առնէին:

19:14: Եին որումն Սկեւեա՛յ Հրէի քահանայի եւթն որդի որ զայս առնէին[2613]։
[2613] Ոմանք. Էին եւ ուրումն Սկեւեայ քա՛՛։ Բազումք. Հրէի քահանայապետի, եւթն։
14. Այս անողները ոմն Սկեւոս հրեայ քահանայապետի եօթը որդիներն էին:
14 Այս բանը ընողները Սկեւա ըսուած Հրեայ քահանայապետի մը եօթը որդիներն էին։
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19:1414: Это делали какие-то семь сынов Иудейского первосвященника Скевы.
19:14  ἦσαν δέ τινος σκευᾶ ἰουδαίου ἀρχιερέως ἑπτὰ υἱοὶ τοῦτο ποιοῦντες.
19:14. ἦσαν (They-were) δέ (moreover) τινος (of-a-one) Σκευᾶ (of-a-Skeuas) Ἰουδαίου (of-Iouda-belonged) ἀρχιερέως (of-first-sacreder-of) ἑπτὰ (seven) υἱοὶ (sons) τοῦτο (to-the-one-this) ποιοῦντες . ( doing-unto )
19:14. erant autem quidam Scevae Iudaei principis sacerdotum septem filii qui hoc faciebantAnd there were certain men, seven sons of Sceva, a Jew, a chief priest, that did this.
14. And there were seven sons of one Sceva, a Jew, a chief priest, which did this.
19:14. And there were certain Jews, the seven sons of Sceva, leaders among the priests, who were acting in this way.
19:14. And there were seven sons of [one] Sceva, a Jew, [and] chief of the priests, which did so.
And there were seven sons of [one] Sceva, a Jew, [and] chief of the priests, which did so:

14: Это делали какие-то семь сынов Иудейского первосвященника Скевы.
19:14  ἦσαν δέ τινος σκευᾶ ἰουδαίου ἀρχιερέως ἑπτὰ υἱοὶ τοῦτο ποιοῦντες.
19:14. erant autem quidam Scevae Iudaei principis sacerdotum septem filii qui hoc faciebant
And there were certain men, seven sons of Sceva, a Jew, a chief priest, that did this.
19:14. And there were certain Jews, the seven sons of Sceva, leaders among the priests, who were acting in this way.
19:14. And there were seven sons of [one] Sceva, a Jew, [and] chief of the priests, which did so.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: "Семь сынов Скевы..." Кто был этот Скева и в каком смысле он назван иудейским первосвященником, неизвестно. Быть может, это был один из начальников священнических черед (Мф II:4), сыновья которого выселились из Иудеи и промышляли волхвованием.
Adam Clarke: Commentary on the Bible - 1831
19:14: Seven sons of one Sceva, a Jew, and chief of the priests - The original Ιουδαιου αρχιερεως, dignifies a Jewish high priest; but it is not probable that any sons, much less seven sons of a Jewish high priest, should be strolling exorcists: it is therefore likely that υἱοι Σκευα τινος ἱερεως, the sons of Skeva, a certain priest, as it stands in the Codex Bezae, is the true reading. The whole verse in that MS. reads thus: Among them there also the sons of Skeva, a priest, who wished to do the same: for they were accustomed to exorcise such persons. And entering in to the demoniac, they began to invoke that Name, saying, We command thee by Jesus, whom Paul preacheth, to go out. And the evil spirit angered, and said unto them, Jesus I know, etc. It has been often remarked that in our Lord's time there were many of the Jews that professed to cast out demons; and perhaps to this our Lord alludes, Mat 12:27. See the note there.
Josephus, in speaking of the wisdom of Solomon, says that he had that skill by which demons are expelled; and that he left behind him the manner of using exorcisms, by which they are cast out; and that those arts were known among his countrymen down to his own time; and then gives us the following relation: "I have seen a certain man of my own country whose name was Eleazar, releasing people that were demoniacs, in the presence of Vespasian, his sons, his captains, and the whole multitude of his soldiers. The manner of the cure was this: He put a ring, that had a root of one of those sorts mentioned by Solomon, to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and, when the man fell down, immediately he adjured him to return into him no more, making still mention of Solomon, and reciting the incantations that he had composed. And when Eleazar would persuade the spectators that he had such power, he set at a little distance a cup of water, and commanded the demon, as he went out of the man, to overturn it; and, when this was done, the skill and wisdom of Solomon were showed very manifestly." Joseph. Antiq. book viii. cap. 2, sect. 5. Whiston's edition.
That there were such incantations among the Jews we know well, and that there are still such found, and that they are attributed to Solomon; but that they are his remains to be proved; and could this even be done, a point remains which can never be proved, viz. that those curious arts were a part of that wisdom which he received from God, as Josephus intimates. Indeed, the whole of the above account gives the strongest suspicion of its being a trick by the Jewish juggler, which neither Josephus nor the emperor could detect; but the ring, the root, the cup of water, the spell, etc.; all indicate imposture. Magicians among the Jews were termed בעלי שם baaley shem, Masters of the Name, that is, the name of Jehovah יהוה by a certain pronunciation of which they believed the most wonderful miracles could be wrought. There were several among them who pretended to this knowledge; and, when they could not deny the miracles of our Lord, they attributed them to his knowledge of the true pronunciation of this most sacred name.
Albert Barnes: Notes on the Bible - 1834
19:14: One Sceva - Sceva is a Greek name, but nothing more is known of him.
Chief of the priests - This cannot mean that he was high priest among the Jews, as it is wholly improbable that his sons would be wandering exorcists. But it denotes that he was of the sacerdotal order. He was a Jewish chief priest; a priest of distinction, and had held the office of a ruler. The word "chief priest," in the New Testament, usually refers to men of the sacerdotal order who were also rulers in the Sanhedrin.
John Gill
19:14 And there were seven sons of one Sceva a Jew,.... Who strolled about the country, and used exorcisms: and
chief of the priests; that were at Ephesus; not the high priest of the Jews, for he would have been at Jerusalem, and not at Ephesus; though indeed it does not necessarily follow from the words, that Sceva himself was there, only his seven sons: however, no such name appears in the catalogue of the Jewish high priests, nor is it reasonable to think, that seven sons of an high priest should follow such a vagabond course of life: Beza's ancient copy only calls him "a priest"; and the Alexandrian copy reads his name, Sceuta, and the Ethiopic version omits it; it is the same with and signifies a spectator, or observer; see the Targum on 2Kings 13:34.
which did so; adjured the devils in the name of Jesus, to come out; at least they did so in one case, as follows.
Robert Jamieson, A. R. Fausset and David Brown
19:14 seven sons of . . . Sceva . . . chief of the priests--head, possibly, of one of the twenty-four courts.
19:1519:15: Պատասխանի ետ այսն չար՝ եւ ասէ ցնոսա. ԶՅիսուս գիտեմ եւ զՊաւղոս ճանաչեմ, բայց դուք ո՞վ էք։
15. Չար ոգին պատասխանեց ու նրանց ասաց. «Յիսուսին գիտեմ եւ Պօղոսին ճանաչում եմ. բայց դուք ո՞վ էք»:
15 Չար ոգի մը պատասխանեց անոնց. «Յիսուսը կը ճանչնամ ու Պօղոսը գիտեմ, բայց դուք ո՞վ էք»։
Պատասխանի ետ այսն չար եւ ասէ ցնոսա. ԶՅիսուս գիտեմ եւ զՊաւղոս ճանաչեմ, բայց դուք ո՞վ էք:

19:15: Պատասխանի ետ այսն չար՝ եւ ասէ ցնոսա. ԶՅիսուս գիտեմ եւ զՊաւղոս ճանաչեմ, բայց դուք ո՞վ էք։
15. Չար ոգին պատասխանեց ու նրանց ասաց. «Յիսուսին գիտեմ եւ Պօղոսին ճանաչում եմ. բայց դուք ո՞վ էք»:
15 Չար ոգի մը պատասխանեց անոնց. «Յիսուսը կը ճանչնամ ու Պօղոսը գիտեմ, բայց դուք ո՞վ էք»։
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19:1515: Но злой дух сказал в ответ: Иисуса знаю, и Павел мне известен, а вы кто?
19:15  ἀποκριθὲν δὲ τὸ πνεῦμα τὸ πονηρὸν εἶπεν αὐτοῖς, τὸν [μὲν] ἰησοῦν γινώσκω καὶ τὸν παῦλον ἐπίσταμαι, ὑμεῖς δὲ τίνες ἐστέ;
19:15. ἀποκριθὲν (Having-been-separated-off) δὲ (moreover) τὸ (the-one) πνεῦμα (a-currenting-to) τὸ (the-one) πονηρὸν (en-necessitated) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Τὸν (To-the-one) [μὲν] "[indeed]"Ἰησοῦν (to-an-Iesous) γινώσκω (I-acquaint) καὶ (and) τὸν (to-the-one) Παῦλον (to-a-Paulos) ἐπίσταμαι, (I-be-stood-upon,"ὑμεῖς (ye) δὲ (moreover) τίνες (what-ones) ἐστέ; (ye-be?"
19:15. respondens autem spiritus nequam dixit eis Iesum novi et Paulum scio vos autem qui estisBut the wicked spirit, answering, said to them: Jesus I know: and Paul I know. But who are you?
15. And the evil spirit answered and said unto them, Jesus I know, and Paul I know; but who are ye?
19:15. But a wicked spirit responded by saying to them: “Jesus I know, and Paul I know. But who are you?”
19:15. And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye?
And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye:

15: Но злой дух сказал в ответ: Иисуса знаю, и Павел мне известен, а вы кто?
19:15  ἀποκριθὲν δὲ τὸ πνεῦμα τὸ πονηρὸν εἶπεν αὐτοῖς, τὸν [μὲν] ἰησοῦν γινώσκω καὶ τὸν παῦλον ἐπίσταμαι, ὑμεῖς δὲ τίνες ἐστέ;
19:15. respondens autem spiritus nequam dixit eis Iesum novi et Paulum scio vos autem qui estis
But the wicked spirit, answering, said to them: Jesus I know: and Paul I know. But who are you?
19:15. But a wicked spirit responded by saying to them: “Jesus I know, and Paul I know. But who are you?”
19:15. And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye?
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
15: "Иисуса знаю, и Павел мне известен". Этими словами демон признает свою силу и власть над собою Господа Иисуса Христа и Его апостола, а выражением - вы же кто? - высказывает презрение и свою власть над этими злоупотребителями Имени Иисуса.
Adam Clarke: Commentary on the Bible - 1831
19:15: Jesus I know, and Paul I know - In the answer of the demoniac, the verb in varied: τον Ιησουν γινωσκω, και τον Παυλον επιϚαμαι· ὑμεις δε τινες (τινος) εϚε. I acknowledge Jesus, and am acquainted with Paul; but of whom are ye? Ye belong to neither; ye have no authority. And he soon gave them full proof of this. This distinction is observed in my old MS. Bible: I have knowe Jesu, and I wote Poule; forsothe who ben yee.
Albert Barnes: Notes on the Bible - 1834
19:15: Jesus I know - His power to cast out devils I know. Compare Mat 8:29.
Paul I know - Paul's power to cast out devils, Acts . Act 19:12.
But who are ye? - What power have you over evil spirits? By what right do you attempt to expel them? The meaning is, "You belong neither to Jesus nor Paul, and you have no right or authority to at tempt to work miracles in the name of either."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:15: Act 16:17, Act 16:18; Gen 3:1-5; Kg1 22:21-23; Mat 8:29-31; Mar 1:24, Mar 1:34, Mar 5:9-13; Luk 4:33-35, Luk 8:28-32
John Gill
19:15 And the evil spirit answered and said,.... The Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions, add, "to them"; to the seven sons of Sceva:
Jesus I know; to be the Son of God and Messiah, and own that he has power of dispossessing spirits, of which there were many instances in the days of his flesh:
and Paul I know; and own to be a servant of the most high God, by whom miracles of this kind have been wrought:
but who are ye? you are not the disciples of Jesus, nor the servants of God, but the children of the devil, and have no power over us, but on the other hand are subject to us.
Robert Jamieson, A. R. Fausset and David Brown
19:15 the evil spirit answered, Jesus I know--"recognize."
and Paul I know--"know intimately," in contrast to them, whom he altogether disowns.
but who are ye?
19:1619:16: Եւ վազեաց այրն յորում էր այսն չար, ըմբռնեալ զերկոսեան յաղթահարեաց զնոսա, մինչեւ մերկս եւ վիրաւո՛րս փախչել ՚ի տանէ անտի[2614]։ [2614] Ոմանք. Յորում էր այս չար, եւ ըմբռնեալ զերկոսին։
16. Եւ այն մարդը, որի մէջ չար ոգի կար, վազեց նրանց վրայ եւ երկուսին էլ բռնելով՝ գետին զարկեց նրանց. այնպէս որ նրանք մերկ եւ վիրաւոր փախան այդ տնից:
16 Այն մարդը, որուն ներսիդին էր չար ոգին, անոնց վրայ ցատկելով՝ բռնեց զանոնք ու տապալեց, այնպէս որ տունէն մերկ ու վիրաւորուած դուրս փախան։
Եւ վազեաց այրն յորում էր այսն չար` ըմբռնեալ [80]զերկոսեան յաղթահարեաց զնոսա, մինչեւ մերկս եւ վիրաւորս փախչել ի տանէ անտի:

19:16: Եւ վազեաց այրն յորում էր այսն չար, ըմբռնեալ զերկոսեան յաղթահարեաց զնոսա, մինչեւ մերկս եւ վիրաւո՛րս փախչել ՚ի տանէ անտի[2614]։
[2614] Ոմանք. Յորում էր այս չար, եւ ըմբռնեալ զերկոսին։
16. Եւ այն մարդը, որի մէջ չար ոգի կար, վազեց նրանց վրայ եւ երկուսին էլ բռնելով՝ գետին զարկեց նրանց. այնպէս որ նրանք մերկ եւ վիրաւոր փախան այդ տնից:
16 Այն մարդը, որուն ներսիդին էր չար ոգին, անոնց վրայ ցատկելով՝ բռնեց զանոնք ու տապալեց, այնպէս որ տունէն մերկ ու վիրաւորուած դուրս փախան։
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19:1616: И бросился на них человек, в котором был злой дух, и, одолев их, взял над ними такую силу, что они, нагие и избитые, выбежали из того дома.
19:16  καὶ ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾽ αὐτοὺς ἐν ᾧ ἦν τὸ πνεῦμα τὸ πονηρὸν κατακυριεύσας ἀμφοτέρων ἴσχυσεν κατ᾽ αὐτῶν, ὥστε γυμνοὺς καὶ τετραυματισμένους ἐκφυγεῖν ἐκ τοῦ οἴκου ἐκείνου.
19:16. καὶ (And) ἐφαλόμενος ( having-jumped-upon ,"ὁ (the-one) ἄνθρωπος (a-mankind,"ἐπ' (upon) αὐτοὺς (to-them,"ἐν (in) ᾧ (unto-which) ἦν (it-was) τὸ (the-one) πνεῦμα (a-currenting-to) τὸ (the-one) πονηρὸν (en-necessitated,"κατακυριεύσας (having-authority-belonged-down-of) ἀμφοτέρων ( of-more-around ) ἴσχυσεν (it-force-held) κατ' (down) αὐτῶν, (of-them,"ὥστε (as-also) γυμνοὺς ( to-stripped ) καὶ (and) τετραυματισμένους ( to-having-had-come-to-be-wounded-to ) ἐκφυγεῖν (to-have-had-fled-out) ἐκ (out) τοῦ (of-the-one) οἴκου (of-a-house) ἐκείνου. (of-the-one-thither)
19:16. et insiliens homo in eos in quo erat daemonium pessimum et dominatus amborum invaluit contra eos ita ut nudi et vulnerati effugerent de domo illaAnd the man in whom the wicked spirit was, leaping upon them and mastering them both, prevailed against them, so that they fled out of that house naked and wounded.
16. And the man in whom the evil spirit was leaped on them, and mastered both of them, and prevailed against them, so that they fled out of that house naked and wounded.
19:16. And the man, in whom there was a wicked spirit, leaping at them and getting the better of them both, prevailed against them, so that they fled from that house, naked and wounded.
19:16. And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded.
And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded:

16: И бросился на них человек, в котором был злой дух, и, одолев их, взял над ними такую силу, что они, нагие и избитые, выбежали из того дома.
19:16  καὶ ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾽ αὐτοὺς ἐν ᾧ ἦν τὸ πνεῦμα τὸ πονηρὸν κατακυριεύσας ἀμφοτέρων ἴσχυσεν κατ᾽ αὐτῶν, ὥστε γυμνοὺς καὶ τετραυματισμένους ἐκφυγεῖν ἐκ τοῦ οἴκου ἐκείνου.
19:16. et insiliens homo in eos in quo erat daemonium pessimum et dominatus amborum invaluit contra eos ita ut nudi et vulnerati effugerent de domo illa
And the man in whom the wicked spirit was, leaping upon them and mastering them both, prevailed against them, so that they fled out of that house naked and wounded.
19:16. And the man, in whom there was a wicked spirit, leaping at them and getting the better of them both, prevailed against them, so that they fled from that house, naked and wounded.
19:16. And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:16: And the man in whom the evil spirit was, etc. - Thus we find that one man was more powerful than these seven brothers; so that he stripped them of their upper garments, and beat and wounded the whole! Was not this a proof that he derived his strength from the evil spirit that dwelt in him?
Albert Barnes: Notes on the Bible - 1834
19:16: Leaped on them - Several such instances are recorded of the extraordinary power and rage of those who were possessed with evil spirits, Mar 5:3; Mar 9:29; Luk 9:42.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:16: Mar 5:3, Mar 5:4, Mar 5:15; Luk 8:29, Luk 8:35
Geneva 1599
19:16 And the man in whom the evil spirit was leaped on them, and overcame them, and (g) prevailed against them, so that they fled out of that house naked and wounded.
(g) He prevailed against them, though they struggled ever so much.
John Gill
19:16 And the man in whom the evil spirit was,.... Being agitated by him:
leapt upon them; with great agility and force, and laid hold on them, and struggled with them, and beat and wounded them, and stripped them naked:
and overcame them, and prevailed against them; the Alexandrian copy, Beza's most ancient one, and some others, and the Vulgate Latin version read, "and overcame both"; as if only two of these seven sons had made this attempt, and were so used; though the Ethiopic version reads, "and overcame them all"; all the seven sons:
so that they fled out of that house naked and wounded; having their clothes tore off, and their bodies beat and bruised.
Robert Jamieson, A. R. Fausset and David Brown
19:16 And the man in whom the evil spirit was--Mark the clear line of demarcation here between "the evil spirit which answered and said" and "the man in whom the evil spirit was." The reality of such possessions could not be more clearly expressed.
leaped on them . . . so that they fled . . . naked and wounded--This was so appalling a testimony at once against those profane impostors and in favor of Paul and the Master whom he preached, that we wonder not that it spread to "all the Jews and Greeks at Ephesus, that fear fell on them," and that "the name of the Lord Jesus was magnified."
19:1719:17: Եւ այս յայտնի՛ եղեւ ամենայն Հրէից եւ հեթանոսաց՝ որ բնակեալ էին յԵփեսոս. եւ անկաւ երկեւղ յամենեսեան ՚ի նոսա. եւ մեծանա՛յր անուն Տեառն Յիսուսի։
17. Եւ այս բանը յայտնի դարձաւ Եփեսոսում բնակուող բոլոր հրեաներին եւ հեթանոսներին: Եւ նրանց բոլորի մէջ ահ ընկաւ. եւ Տէր Յիսուսի անունը փառաւորւում էր:
17 Այս բանը Եփեսոսի մէջ բնակող բոլոր Հրեաներուն ու Յոյներուն յայտնի եղաւ եւ ամենուն վրայ վախ մը ինկաւ ու Տէր Յիսուսին անունը կը մեծարուէր։
Եւ այս յայտնի եղեւ ամենայն Հրէից եւ հեթանոսաց որ բնակեալ էին յԵփեսոս. եւ անկաւ երկեւղ յամենեսեան ի նոսա, եւ մեծանայր անուն Տեառն Յիսուսի:

19:17: Եւ այս յայտնի՛ եղեւ ամենայն Հրէից եւ հեթանոսաց՝ որ բնակեալ էին յԵփեսոս. եւ անկաւ երկեւղ յամենեսեան ՚ի նոսա. եւ մեծանա՛յր անուն Տեառն Յիսուսի։
17. Եւ այս բանը յայտնի դարձաւ Եփեսոսում բնակուող բոլոր հրեաներին եւ հեթանոսներին: Եւ նրանց բոլորի մէջ ահ ընկաւ. եւ Տէր Յիսուսի անունը փառաւորւում էր:
17 Այս բանը Եփեսոսի մէջ բնակող բոլոր Հրեաներուն ու Յոյներուն յայտնի եղաւ եւ ամենուն վրայ վախ մը ինկաւ ու Տէր Յիսուսին անունը կը մեծարուէր։
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19:1717: Это сделалось известно всем живущим в Ефесе Иудеям и Еллинам, и напал страх на всех их, и величаемо было имя Господа Иисуса.
19:17  τοῦτο δὲ ἐγένετο γνωστὸν πᾶσιν ἰουδαίοις τε καὶ ἕλλησιν τοῖς κατοικοῦσιν τὴν ἔφεσον, καὶ ἐπέπεσεν φόβος ἐπὶ πάντας αὐτούς, καὶ ἐμεγαλύνετο τὸ ὄνομα τοῦ κυρίου ἰησοῦ.
19:17. τοῦτο (The-one-this) δὲ (moreover) ἐγένετο ( it-had-became ) γνωστὸν (acquaintable) πᾶσιν ( unto-all ) Ἰουδαίοις ( unto-Iouda-belonged ) τε (also) καὶ (and) Ἕλλησιν (unto-Hellians) τοῖς (unto-the-ones) κατοικοῦσιν ( unto-housing-down-unto ) τὴν (to-the-one) Ἔφεσον, (to-an-Efesos,"καὶ (and) ἐπέπεσεν (it-had-fallen-upon,"φόβος (a-fearee,"ἐπὶ (upon) πάντας ( to-all ) αὐτούς, (to-them,"καὶ (and) ἐμεγαλύνετο (it-was-being-greatened) τὸ (the-one) ὄνομα (a-name) τοῦ (of-the-one) κυρίου (of-Authority-belonged) Ἰησοῦ. (of-an-Iesous)
19:17. hoc autem notum factum est omnibus Iudaeis atque gentilibus qui habitabant Ephesi et cecidit timor super omnes illos et magnificabatur nomen Domini IesuAnd this became known to all the Jews and the Gentiles that dwelt a Ephesus. And fear fell on them all: and the name of the Lord Jesus was magnified.
17. And this became known to all, both Jews and Greeks, that dwelt at Ephesus; and fear fell upon them all, and the name of the Lord Jesus was magnified.
19:17. And so, this became known to all the Jews and Gentiles who were living at Ephesus. And a fear fell over them all. And the name of the Lord Jesus was magnified.
19:17. And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified.
And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified:

17: Это сделалось известно всем живущим в Ефесе Иудеям и Еллинам, и напал страх на всех их, и величаемо было имя Господа Иисуса.
19:17  τοῦτο δὲ ἐγένετο γνωστὸν πᾶσιν ἰουδαίοις τε καὶ ἕλλησιν τοῖς κατοικοῦσιν τὴν ἔφεσον, καὶ ἐπέπεσεν φόβος ἐπὶ πάντας αὐτούς, καὶ ἐμεγαλύνετο τὸ ὄνομα τοῦ κυρίου ἰησοῦ.
19:17. hoc autem notum factum est omnibus Iudaeis atque gentilibus qui habitabant Ephesi et cecidit timor super omnes illos et magnificabatur nomen Domini Iesu
And this became known to all the Jews and the Gentiles that dwelt a Ephesus. And fear fell on them all: and the name of the Lord Jesus was magnified.
19:17. And so, this became known to all the Jews and Gentiles who were living at Ephesus. And a fear fell over them all. And the name of the Lord Jesus was magnified.
19:17. And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:17: The name of the Lord Jesus was magnified - They saw that there was a sovereign power in the name of Jesus, which could not be imitated by these lying exorcists: they therefore reverenced this name, and despised those pretenders.
Exorcisms or adjurations of evil spirits were very frequent in the primitive Church: the name of Jesus was that alone which was used. The primitive fathers speak strong and decisive words concerning the power of this name; and how demons were tormented and expelled by it, not only from individuals, but from the temples themselves. Exorcists formed a distinct class an the Church; hence we read of presbyters, deacons, exorcists, lectors, and door-keepers. The adjuration was commonly used over the catechumens, before they were admitted to baptism. Gregory of Nazianzen, and Cyril of Jerusalem speak much of this rite. See my Succession of Sacred Literature, under Cyril, and Gregory Nazianzen; and see Suicer, under εξορκισμος.
Albert Barnes: Notes on the Bible - 1834
19:17: The name of the Lord Jesus was magnified - Acquired increasing honor. The transaction showed that the miracles performed in the name of the Lord Jesus by Paul were real, and were performed in attestation of the truth of the doctrine which he taught. Impostors could not work such miracles; and they who pretended to be able to do it only exposed themselves to the rage of evil spirits. It was thus shown that there was a real, vital difference between Paul and these impostors, and their failure only served to extend his reputation and the power of the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:17: all: Act 19:10
and fear: Act 2:43, Act 5:5, Act 5:11, Act 5:13, Act 13:12; Lev 10:3; Sa1 6:20; Sa2 6:9; Psa 64:9; Luk 1:65; Luk 7:16
the name: Phi 1:20, Phi 2:9-11; Th2 1:12, Th2 3:1; Heb 2:8, Heb 2:9; Rev 5:12-14
John Gill
19:17 And this was known to all the Jews,.... These men being Jews: and Greeks also dwelling at Ephesus: for though it was done in a private house, yet there might be many spectators and witnesses, both Jews and Greeks, who spread this fact about the city, and who, were to be depended upon:
and fear fell on them all; on the enemies of Christ and his Gospel, so that others were deterred from making such an attempt for the future:
and the name of the Lord Jesus was magnified; which had such power over evil spirits, and whose power they themselves acknowledged: this was done by them that believed in Christ, who thought and spake the more highly of him; and who more strongly believed in him, and so magnified him, and gave more glory to him; Christ is great in himself, and he is magnified and made great, when he is declared to be so, and is treated as such.
John Wesley
19:17 And the name of the Lord Jesus was magnified - So that even the malice of the devil wrought for the furtherance of the Gospel.
19:1819:18: Եւ բազո՛ւմք ՚ի հաւատացելոցն գային եւ խոստովա՛ն լինէին, եւ պատմէին զգործս իւրեանց։
18. Եւ հաւատացեալներից շատերը գալիս խոստովանում էին ու պատմում իրենց արարքները:
18 Հաւատացեալներէն շատեր կու գային ու կը խոստովանէին ու կը պատմէին իրենց ըրածները։
Եւ բազումք ի հաւատացելոցն գային, եւ խոստովան լինէին եւ պատմէին զգործս իւրեանց:

19:18: Եւ բազո՛ւմք ՚ի հաւատացելոցն գային եւ խոստովա՛ն լինէին, եւ պատմէին զգործս իւրեանց։
18. Եւ հաւատացեալներից շատերը գալիս խոստովանում էին ու պատմում իրենց արարքները:
18 Հաւատացեալներէն շատեր կու գային ու կը խոստովանէին ու կը պատմէին իրենց ըրածները։
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19:1818: Многие же из уверовавших приходили, исповедуя и открывая дела свои.
19:18  πολλοί τε τῶν πεπιστευκότων ἤρχοντο ἐξομολογούμενοι καὶ ἀναγγέλλοντες τὰς πράξεις αὐτῶν.
19:18. πολλοί ( Much ) τε (also) τῶν (of-the-ones) πεπιστευκότων ( of-having-had-come-to-trust-of ) ἤρχοντο ( they-were-coming ) ἐξομολογούμενοι ( along-fortheeing-out-unto ) καὶ (and) ἀναγγέλλοντες ( messaging-up ) τὰς (to-the-ones) πράξεις (to-practices) αὐτῶν, (of-them,"
19:18. multique credentium veniebant confitentes et adnuntiantes actus suosAnd many of them that believed came, confessing and declaring their deeds
18. Many also of them that had believed came, confessing, and declaring their deeds.
19:18. And many believers were arriving, confessing, and announcing their deeds.
19:18. And many that believed came, and confessed, and shewed their deeds.
And many that believed came, and confessed, and shewed their deeds:

18: Многие же из уверовавших приходили, исповедуя и открывая дела свои.
19:18  πολλοί τε τῶν πεπιστευκότων ἤρχοντο ἐξομολογούμενοι καὶ ἀναγγέλλοντες τὰς πράξεις αὐτῶν.
19:18. multique credentium veniebant confitentes et adnuntiantes actus suos
And many of them that believed came, confessing and declaring their deeds
19:18. And many believers were arriving, confessing, and announcing their deeds.
19:18. And many that believed came, and confessed, and shewed their deeds.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: "Приходили, исповедуя и открывая дела свои", т. е. грехи, под влиянием чувства страха и величия Имени Господа Иисуса (17: ст. ). Это особенно должны были сделать бывшие заклинатели, бросившие свое ремесло и обратившиеся ко Христу: покаяние было следствием им уверования и решимости присоединиться к христианскому обществу, что потом запечатлено было их крещением.
Albert Barnes: Notes on the Bible - 1834
19:18: Their deeds - Their actions; their evil course of life. The direct reference here is to the magical arts which had been used, but the word may also be designed to denote "iniquity" in general. They who make a profession of religion will be willing to confess their transgressions, and no man can have evidence that he is truly renewed who is not willing to confess as well as to forsake his sins, Rom 10:10; Pro 28:13, "He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall find mercy."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:18: confessed: Lev 16:21, Lev 26:40; Job 33:27, Job 33:28; Psa 32:5; Pro 28:13; Jer 3:13; Eze 16:63, Eze 36:31; Mat 3:6; Rom 10:10; Jo1 1:9
Geneva 1599
19:18 (5) And many that believed came, and (h) confessed, and shewed their deeds.
(5) Conjuring and sorcery is condemned by open testimony, and by the authority of the apostle.
(h) Confessed their errors, and openly detested them, being terrified with the fear of the judgment of God: and how does this compare to confession to a priest?
John Gill
19:18 And many that believed,.... In Jesus Christ, whose name was spoken of with great respect, and which spread fear in every person:
came; to the apostle:
and confessed; their sins; and acknowledged what a wicked life they had led:
and showed their deeds; their former evil deeds, which they had been guilty of; one copy reads, "their sins"; see Mt 3:6.
John Wesley
19:18 Many came confessing - Of their own accord, and openly declaring their deeds - The efficacy of God's word, penetrating the inmost recesses of their soul, wrought that free and open confession to which perhaps even torments would not have compelled them.
Robert Jamieson, A. R. Fausset and David Brown
19:18 many that believed came and confessed . . . their deeds--the dupes of magicians, &c., acknowledging how shamefully they had been deluded, and how deeply they had allowed themselves to be implicated in such practices.
19:1919:19: Եւ բազումք ՚ի կախարդասարացն բերէին զգիրսն, այրէի՛ն առաջի ամենեցուն. եւ համարեցան զգինս նոցա՝ եւ գտանէին արծաթոյ բեւրս հինգ[2615]։ եզ [2615] Օրինակ մի. Եւ բազումք ՚ի կախարդասիրացն բե՛՛. եւ այլ. ՚ի կախարդ արանցն։ Ոսկան. ՚Ի կախարդացն բե՛՛... եւ այրէին. առաջի ամենեցուն, համարեցին զգի՛՛... արծաթ դահեկանի բիւր հինգ։
19. Եւ կախարդութեամբ զբաղուողներից շատերը բերում էին իրենց գրքերը եւ բոլորի առաջ այրում. նրանց գինը հաշուեցին եւ գտան, որ յիսուն հազար արծաթ դահեկան էր:
19 Կախարդութեան հետեւողներէն շատեր գրքերնին մէկտեղ բերելով՝ ամենուն առջեւ կ’այրէին։ Անոնց գինը հաշուեցին, յիսուն հազար արծաթ դահեկան գտան։
Եւ բազումք ի կախարդասարացն բերէին զգիրսն, այրէին առաջի ամենեցուն. եւ համարեցան զգինս նոցա եւ գտանէին արծաթոյ բեւրս հինգ:

19:19: Եւ բազումք ՚ի կախարդասարացն բերէին զգիրսն, այրէի՛ն առաջի ամենեցուն. եւ համարեցան զգինս նոցա՝ եւ գտանէին արծաթոյ բեւրս հինգ[2615]։ եզ
[2615] Օրինակ մի. Եւ բազումք ՚ի կախարդասիրացն բե՛՛. եւ այլ. ՚ի կախարդ արանցն։ Ոսկան. ՚Ի կախարդացն բե՛՛... եւ այրէին. առաջի ամենեցուն, համարեցին զգի՛՛... արծաթ դահեկանի բիւր հինգ։
19. Եւ կախարդութեամբ զբաղուողներից շատերը բերում էին իրենց գրքերը եւ բոլորի առաջ այրում. նրանց գինը հաշուեցին եւ գտան, որ յիսուն հազար արծաթ դահեկան էր:
19 Կախարդութեան հետեւողներէն շատեր գրքերնին մէկտեղ բերելով՝ ամենուն առջեւ կ’այրէին։ Անոնց գինը հաշուեցին, յիսուն հազար արծաթ դահեկան գտան։
zohrab-1805▾ eastern-1994▾ western am▾
19:1919: А из занимавшихся чародейством довольно многие, собрав книги свои, сожгли перед всеми, и сложили цены их, и оказалось их на пятьдесят тысяч [драхм].
19:19  ἱκανοὶ δὲ τῶν τὰ περίεργα πραξάντων συνενέγκαντες τὰς βίβλους κατέκαιον ἐνώπιον πάντων· καὶ συνεψήφισαν τὰς τιμὰς αὐτῶν καὶ εὖρον ἀργυρίου μυριάδας πέντε.
19:19. ἱκανοὶ ( ampled ) δὲ (moreover) τῶν (of-the-ones) τὰ (to-the-ones) περίεργα ( to-worked-about ) πραξάντων ( of-having-practiced ) συνενέγκαντες ( having-had-beared-together ) τὰς (to-the-ones) βίβλους (to-papers) κατέκαιον (they-were-burning-down) ἐνώπιον (in-looked) πάντων : ( of-all ) καὶ (and) συνεψήφισαν (they-pebbled-together-to) τὰς (to-the-ones) τιμὰς (to-valuations) αὐτῶν (of-them) καὶ (and) εὗρον (they-had-found) ἀργυρίου (of-a-silverlet) μυριάδας (to-myriads) πέντε. (to-five)
19:19. multi autem ex his qui fuerant curiosa sectati contulerunt libros et conbuserunt coram omnibus et conputatis pretiis illorum invenerunt pecuniam denariorum quinquaginta miliumAnd many of them who had followed curious arts brought together their books and burnt them before all. And, counting the price of them, they found the money to be fifty thousand pieces of silver.
19. And not a few of them that practised curious arts brought their books together, and burned them in the sight of all: and they counted the price of them, and found it fifty thousand pieces of silver.
19:19. Then many of those who had followed odd sects brought together their books, and they burned them in the sight of all. And after determining the value of these, they found the price to be fifty thousand denarii.
19:19. Many of them also which used curious arts brought their books together, and burned them before all [men]: and they counted the price of them, and found [it] fifty thousand [pieces] of silver.
Many of them also which used curious arts brought their books together, and burned them before all [men]: and they counted the price of them, and found [it] fifty thousand [pieces] of silver:

19: А из занимавшихся чародейством довольно многие, собрав книги свои, сожгли перед всеми, и сложили цены их, и оказалось их на пятьдесят тысяч [драхм].
19:19  ἱκανοὶ δὲ τῶν τὰ περίεργα πραξάντων συνενέγκαντες τὰς βίβλους κατέκαιον ἐνώπιον πάντων· καὶ συνεψήφισαν τὰς τιμὰς αὐτῶν καὶ εὖρον ἀργυρίου μυριάδας πέντε.
19:19. multi autem ex his qui fuerant curiosa sectati contulerunt libros et conbuserunt coram omnibus et conputatis pretiis illorum invenerunt pecuniam denariorum quinquaginta milium
And many of them who had followed curious arts brought together their books and burnt them before all. And, counting the price of them, they found the money to be fifty thousand pieces of silver.
19:19. Then many of those who had followed odd sects brought together their books, and they burned them in the sight of all. And after determining the value of these, they found the price to be fifty thousand denarii.
19:19. Many of them also which used curious arts brought their books together, and burned them before all [men]: and they counted the price of them, and found [it] fifty thousand [pieces] of silver.
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
19: "Собрав книги свои...", в которых записаны были способы производства разных чародеяний и заклинаний, заклинатели предали их публичному торжественному сожжению. Этот оригинальный костер для толпы был лучшею проповедью о силе Христовой, в особенности ввиду ценности сожженного - на 50: 000: серебра. Дееписатель не указывает, какою монетою насчитывалась такая сумма. Но, несомненно, в греческом торговом городе считали тогда драхмой = 20-25: к. Следовательно, более точно эта сумма составляла на наши деньги около 10: 000-12: 500: руб.
Adam Clarke: Commentary on the Bible - 1831
19:19: Which used curious arts - Τα περιεργα. From the use of this word in the Greek writers, we know that it signified magical arts, sorceries, incantations, etc. Ephesus abounded with these. Dio Cassius, speaking of the Emperor Adrian, says, Ὁ Αδριανος περιεργοτατος ην και μαντειαις και μαγγανειαις παντοδαπαις εχρητο. "Adrian was exceedingly addicted to curious arts, and practised divination and magic." These practices prevailed in all nations of the earth.
Brought their books together - The Εφεσια γραμματα, or Ephesian characters, are celebrated in antiquity; they appear to have been amulets, inscribed with strange characters, which were carried about the body for the purpose of curing diseases, expelling demons, and preserving from evils of different kinds. The books brought together on this occasion were such as taught the science, manner of formation, use, etc., of these charms.
Suidas, under Εφεσια γραμματα, Ephesian letters, gives us the following account. "Certain obscure incantations. - When Milesius and Ephesius wrestled at the Olympic games, Milesius could not prevail, because his antagonist had the Ephesian letters bound to his heels; when this was discovered, and the letters taken away, it is reported that Milesius threw him thirty times."
The information given by Hesychius is still more curious: Εφεσια γραμματα. ην μεν παλαι Ϛ'· ὑϚερον δε προσεθεσαν τινες απατεωνες και αλλα· φασι δε των πρωτων τα ονοματα, ταδε ΑΣΚΙΟΝ, ΚΑΤΑΣΚΙΟΝ, ΛΙΞ, ΤΕΤΡΑΞ, ΔΑΜΝΑΜΕΝΕΥΣ, ΑΙΣΙΟΝ· Δηλοι δε, το μεν Ασκιον, σκοτος· το δε Κατα σκιον, φως· το δε Λιξ, γη· τετραξ δε, ενιαυτος· Δαμναμενευς δε, ἡλιος· Αισιον δε, αληθες. Ταυτα ουν ἱερα εϚι και ἁγια. "The Ephesian letters or characters were formerly six, but certain deceivers added others afterwards; and their names, according to report, were these: Askion, Kataskion, Lix, Tetrax, Damnameneus, and Aislon. It is evident that Askion signifies Darkness; Kataskion, Light; Lix, the Earth; Tetrax, the Year; Damnameneus, the Sun; and Aision, Truth. These are holy and sacred things." The same account may be seen in Clemens Alexandrinus; Strom. lib. v. cap. 8, where he attempts to give the etymology of these different terms. These words served, no doubt, as the keys to different spells and incantations; and were used in order to the attainment of a great variety of ends. The Abraxas of the Basilidians, in the second century, were formed on the basis of the Ephesian letters; for those instruments of incantation, several of which are now before me, are inscribed with a number of words and characters equally as unintelligible as the above, and in many cases more so.
When it is said they brought their books together, we are to understand the books which treated of these curious arts; such as the Εφεσια γραμματα, or Ephesian characters.
And burned them before all - These must have been thoroughly convinced of the truth of Christianity, and of the unlawfulness of their own arts.
Fifty thousand pieces of silver - Some think that the αργυριον, which we translate piece of silver, means a shekel, as that word is used Mat 26:16, where see the note; 50,000 shekels, at 3s., according to Dean Prideaux's valuation, (which is that followed throughout this work), would amount to 7,500.
But, as this was a Roman and not a Jewish country, we may rationally suppose that the Jewish coin was not here current; and that the αργυριον, or silver coin, mentioned by St. Luke, must have been either Greek or Roman; and, it is very likely that the sestertius is meant, which was always a silver coin, about the value, according to Arbuthnot, of two-pence, or 1d. 3q3/4., which answers to the fourth part of a denarius, rated by the same author at 7 3/4d. Allowing this to be the coin intended, the 50,000 sestertii would amount to 403. 12s. 11d.
The Vulgate reads, denariorum quinquaginta millium, fifty thousand denarii, which, at 7 3/4 d., will amount to 1,614. 11s. 8d. The reading of the Itala version of the Codex Bezae is very singular, Denariorum sestertia ducenta. "Two hundred sesterces of denarii;" which may signify no more than "two hundred sestertii of Roman money:" for in this sense denarius is certainly used by Cicero, Orat. pro Quint.; where ad denarium solvere, means to pay in Roman money, an expression similar to our word sterling. This sum would amount to no more than 1. 12s. 3 1/2d. But that which is computed from the sestertius is the most probable amount.
Albert Barnes: Notes on the Bible - 1834
19:19: Curious arts - Arts or practices requiring skill, address, cunning. The word used here (περίεργα perierga) denotes properly "those things that require care or skill," and was thus applied to the arts of "magic, jugglery, and sleight of hand" that were practiced so extensively in Eastern countries. That such arts were practiced at Ephesus is well known. The Ephesian letters, by which incantations and charms were supposed to be produced, were much celebrated. They seem to have consisted of certain combinations of letters or words, which, by being pronounced with certain intonations of voice, were believed to be effectual in expelling diseases, or evil spirits; or which, by being written on parchment and worn, were supposed to operate as amulets, or charms, to guard from evil spirits or from danger. Thus, Plutarch (Sympos., 7) says, "The magicians compel those who are possessed with a demon to recite and pronounce the Ephesian letters, in a certain order, by themselves." Thus, Clemens Alex. (Strom. ii.) says, "Androcydes, a Pythagorean, says that the letters which are called Ephesian, and which are so celebrated, are symbols, etc." Erasmus says (Adagg. Cent., 2) that there were certain marks and magical words among the Ephesians, by using which they succeeded in every undertaking. Eustath. a. d. Homer, Odyssey τ, says "that those letters were incantations which Croesus used when on the funeral pile, and which greatly befriended him." He adds that, in the war between the Milesians and Ephesians, the latter were thirteen times saved from ruin by the use of these letters. See Grotius and Kuinoel.
Brought their books - Books which explained the arts, or which contained the magical forms and incantations - perhaps pieces of parchment, on which were written the letters which were to be used in the incantations and charms.
And burned them before all men - Publicly. Their arts and offences had been public, and they sought now to undo the evil, as much as lay in their power, as extensively as they had done it.
And they counted - The price was estimated. By whom this was done does not appear. Probably it was not done by those who had been engaged in this business, and who had suffered the loss, but by the people, who were amazed at the sacrifice, and who were astonished at their folly in thus destroying their own property.
Fifty thousand pieces of silver - What coin the word ἀργυρίου arguriou here translated "silver" denotes, it is impossible to tell, and consequently the precise value of this sacrifice cannot be ascertained. If it refers to the Jewish shekel, the sum would be 25, 000 (about 5, 420 British pounds), since the shekel was worth about half a dollar (circa 1880's). If it refers to Grecian or Roman coin - which is much more probable, as this was a pagan country, where the Jewish coin would not, probably, be much used the value would be much less. Probably, however, it refers to the Attic drachma, which was a silver coin worth about 9d. sterling, or not far from 17 cents, and then the value would be about 8, 500 (1, 875 British pounds). The precise value is not material. It was a large sum; and it is recorded to show that Christianity had power to induce people to forsake arts that were most lucrative, and to destroy the means of extending and perpetuating those arts, however valuable in a pecuniary point of view they might be. We are to remember, however, that this was not the intrinsic value of these books, but only their value as books of incantation. In themselves they might have been of very little worth. The universal pRev_alence of Christianity would make much that is now esteemed valuable pro, retry utterly worthless, as, for example, all that is used in gambling, in fraud, in counterfeiting, in distilling ardent spirits for drink, in the slave-trade, and in attempts to impose on and defraud mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:19: used: Act 8:9-11, Act 13:6, Act 13:8; Exo 7:11, Exo 7:22; Deu 18:10-12; Sa1 28:7-9; Ch1 10:13; Ch2 33:6; Isa 8:19, Isa 47:12, Isa 47:13; Dan 2:2
curious: Περιεργα [Strong's G4021], curious, that is, magical arts, in which sense the word is used in the Greek writers. The study of magic was prosecuted with such zeal at Ephesus, that Εφεσια [Strong's G2180], γραμματα [Strong's G1121], the Ephesian letters, certain charms, or words used in incantation, became much celebrated in antiquity.
and burned: Gen 35:4; Exo 32:20; Deu 7:25, Deu 7:26; Isa 2:20, Isa 2:21, Isa 30:22; Mat 5:29, Mat 5:30; Luk 14:33; Heb 10:34
fifty: Probably Attic drachms; which at 7, 1/2d. each, would amount to 1, 562. 10s. or at, 9d. each, to 1, 875.
Geneva 1599
19:19 Many of them also which used curious arts brought their books together, and burned them before all [men]: and they counted the price of them, and found [it] (i) fifty thousand [pieces] of silver.
(i) Those that give the lowest estimate, reckon it to be about eight hundred pounds English.
John Gill
19:19 Many also of them which used curious arts..... Magic arts, soothsaying, necromancy, conjuration, and the like, being convinced of the folly and wickedness of them:
brought their books together; by which they had learned these arts; Ephesus was famous for this sort of learning; here Apollonius Tyaneus, in the beginning of Nero's reign, opened a school and taught magic, and such like things: frequent mention is made of the Ephesian letters, which were no other than enchantments; and even Diana, the goddess of the Ephesians, is said to be a magician (k):
and burned them before all men; to show their detestation of them, and the truth and genuineness of their repentance for their former sins; and that these books might not be a snare to them for the future, nor be made use of by others:
and they counted the price of them, and found it fifty thousand pieces of silver; which is thought to answer to one thousand five hundred sixty two pounds and ten shillings of our money; reckoning a piece of silver, an Attic drachma; for such might be the silver pieces at Ephesus, a city of Greece, and which was of the value of our money seven pence halfpenny; but if Luke meant by pieces of silver, shekels, according to the Jewish way; see Gill on Mt 26:15 then the sum is much larger, for a shekel was about two shillings and six pence of our money; so that fifty thousand pieces of silver, amount to six thousand two hundred and fifty pounds; a large sum indeed for magic books! some manuscripts read "gold" instead of "silver", which must greatly increase the value.
(k) Tatian. contr. Graecos, p. 147.
John Wesley
19:19 Curious arts - Magical arts, to which that soft appellation was given by those who practised them. Ephesus was peculiarly famous for these. And as these practices were of so much reputation there, it is no wonder the books which taught them should bear a great price. Bringing their books together - As it were by common consent, burnt them - Which was far better than selling them, even though the money had been given to the poor. Fifty thousand pieces of silver - If these pieces of silver be taken for Jewish shekels, the sum will amount to six thousand two hundred and fifty pounds.
Robert Jamieson, A. R. Fausset and David Brown
19:19 Many of them . . . which used curious arts--The word signifies things "overdone"; significantly applied to arts in which laborious but senseless incantations are practiced.
brought their books--containing the mystic formularies.
and burned them before all--The tense, here used graphically, expresses progress and continuance of the conflagration.
counted the price . . . and found it fifty thousand pieces of silver--about £2000 (presuming it to be the drachma, the current coin of the Levant, of about 10d. value). From their nature they would be costly, and books then bore a value above any standard we are familiar with. The scene must have been long remembered at Ephesus, as a strong proof of honest conviction on the part of the sorcerers and a striking triumph of Jesus Christ over the powers of darkness. The workers of evil were put to scorn, like Baal's priests on Carmel, and the word of God mightily grew and prevailed [HOWSON].
19:2019:20: Եւ ա՛յսպէս բանն Աստուծոյ աճէ՛ր եւ հզօրանայր[2616]։ [2616] Բազումք. Աճէր եւ զօրանայր։
20. Եւ այսպէս Աստծու խօսքը աճում էր ու զօրանում:
20 Այսպէս Տէրոջը խօսքը մեծապէս կ’աճէր եւ կը զօրանար։
Եւ այսպէս բանն Աստուծոյ աճէր եւ զօրանայր:

19:20: Եւ ա՛յսպէս բանն Աստուծոյ աճէ՛ր եւ հզօրանայր[2616]։
[2616] Բազումք. Աճէր եւ զօրանայր։
20. Եւ այսպէս Աստծու խօսքը աճում էր ու զօրանում:
20 Այսպէս Տէրոջը խօսքը մեծապէս կ’աճէր եւ կը զօրանար։
zohrab-1805▾ eastern-1994▾ western am▾
19:2020: С такою силою возрастало и возмогало слово Господне.
19:20  οὕτως κατὰ κράτος τοῦ κυρίου ὁ λόγος ηὔξανεν καὶ ἴσχυεν.
19:20. Οὕτως (Unto-the-one-this) κατὰ (down) κράτος (to-a-securement) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ὁ (the-one) λόγος (a-forthee) ηὔξανεν (it-was-procuring) καὶ (and) ἴσχυεν. (it-was-force-holding)
19:20. ita fortiter verbum Dei crescebat et confirmabaturSo mightily grew the word of God and was confirmed.
20. So mightily grew the word of the Lord and prevailed.
19:20. In this way, the Word of God was increasing strongly and was being confirmed.
19:20. So mightily grew the word of God and prevailed.
So mightily grew the word of God and prevailed:

20: С такою силою возрастало и возмогало слово Господне.
19:20  οὕτως κατὰ κράτος τοῦ κυρίου ὁ λόγος ηὔξανεν καὶ ἴσχυεν.
19:20. ita fortiter verbum Dei crescebat et confirmabatur
So mightily grew the word of God and was confirmed.
19:20. In this way, the Word of God was increasing strongly and was being confirmed.
19:20. So mightily grew the word of God and prevailed.
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Adam Clarke: Commentary on the Bible - 1831
19:20: So mightily grew the word of God, and prevailed - The Codex Bezae reads this verse thus: "So mightily grew the word of the Lord, and prevailed; and the faith of God increased and multiplied." It is probable that it was about this time that St. Paul had that conflict which he mentions, Co1 15:32 : If I after the manner of men, have fought with wild beasts at Ephesus, etc. See the note there. It means some severe trials not here mentioned, unless we may suppose him to refer to the ferocious insurrection headed by Demetrius, mentioned at the end of this chapter.
Albert Barnes: Notes on the Bible - 1834
19:20: So mightily grew the word of God - So powerfully. It had such efficacy and power in this wicked city. That power must have been mighty which would thus make them willing not only to cease to practice imposition, but to give up all hopes of future gains, and to destroy their property. On this instructive narrative we may remark:
(1) That religion has power to break the hold of sinners on unjust and dishonest means of living.
(2) that those who have been engaged in an unchristian and dishonorable practice will abandon it when they become Christians.
(3) that their abhorrence of their former course will be, and ought to be, expressed as publicly as was the offence.
(4) that the evil practice will be abandoned at any sacrifice, however great. The question will be, what is right; not what will it cost. Property, in the view of a converted man, is nothing when compared with a good conscience.
(5) this conduct of those who had used curious arts shows us what ought to be done by those who have been engaged in any evil course of life and who are then converted. If what they did when they were converted was right - and who can doubt it? - it settles a great principle on which young converts should act. If a man has been engaged in the slave-trade, he will abandon it, and his duty will not be to sell his ship to one who he knows will continue the traffic. His property should be withdrawn from the business publicly, either by being destroyed, or by being converted to a useful purpose. If a man has been a distiller of ardent spirits as a drink, his duty will be to forsake his evil course. Nor will it be his duty to sell his distillery to one who will continue the business, but to withdraw his property from it publicly, either by destroying it, or converting it to some useful purpose. If a man has been engaged in the traffic in ardent spirits, his duty is not to sell his stock to those who will continue the sale of the poison, but to withdraw it from public use - converting it to some useful purpose, if he can; if not, by destroying it. All that has ever been said by money-loving distillers, or venders of ardent spirits, about the loss which they would sustain by abandoning the business, might have been said by these practitioners of curious arts in Ephesus. And if the excuses of rumselling people are valid, their conduct was folly; and they should either have continued the business of practicing "curious arts" after they were converted, or should have sold their "books" to those who would have continued it. For assuredly it was not worse to practice jugglery and fortune-telling than it is to destroy the bodies and souls of people by the traffic in ardent spirits. And yet, how few people there are in Christian lands who practice on the principle of these honest, but comparatively unenlightened men at Ephesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:20: Act 6:7, Act 12:24; Isa 55:11; Th2 3:1
John Gill
19:20 So mightily grew the word of God, and prevailed. Over conjuring books, conjurers themselves, yea, even the devils; the power of God going along with it, many were converted; which is meant by the increase of it, and were delivered from the power of darkness, out of the hands of Satan, and translated into the kingdom of Christ. Beza's ancient copy reads, the "faith" of God; and the Syriac version, "faith in God".
John Wesley
19:20 So powerfully did the word of God grow - In extent, and prevail - In power and efficacy.
19:2119:21: Եւ իբրեւ կատարեցաւ այս, եդ Պաւղոս ՚ի մտի շրջե՛լ ընդ Մակեդովնիայ եւ ընդ Աքայիայ՝ եւ գա՛լ յԵրուսաղէմ. ասէր, եթէ յետ երթալոյն իմ անդր, պարտ է ինձ եւ զՀռոմ տեսանել[2617]։ [2617] Ոսկան. Եւ գնալ յԵրուսաղէմ։ Ոմանք. Եւ ասէր՝ թէ յետ երթալոյն իմոյ։
21. Եւ երբ այս բաները կատարուեցին, Պօղոսը մտադրուեց շրջել Մակեդոնիայում եւ Աքայիայում ու ապա գալ Երուսաղէմ: Ասում էր. «Իմ այնտեղ գնալուց յետոյ պէտք է, որ ես Հռոմն էլ տեսնեմ»:
21 Երբ այս բաները լմնցան, Պօղոս միտքը դրաւ որ Մակեդոնիայէն ու Աքայիայէն պտըտելով՝ Երուսաղէմ երթայ ու կ’ըսէր. «Հոն երթալէս ետքը պէտք է որ Հռովմ ալ տեսնեմ»։
Եւ իբրեւ կատարեցաւ այս, եդ Պաւղոս ի մտի շրջել ընդ Մակեդոնիա եւ ընդ Աքայիայ եւ գալ յԵրուսաղէմ. ասէր եթէ` Յետ երթալոյն իմ անդր` պարտ է ինձ եւ զՀռովմ տեսանել:

19:21: Եւ իբրեւ կատարեցաւ այս, եդ Պաւղոս ՚ի մտի շրջե՛լ ընդ Մակեդովնիայ եւ ընդ Աքայիայ՝ եւ գա՛լ յԵրուսաղէմ. ասէր, եթէ յետ երթալոյն իմ անդր, պարտ է ինձ եւ զՀռոմ տեսանել[2617]։
[2617] Ոսկան. Եւ գնալ յԵրուսաղէմ։ Ոմանք. Եւ ասէր՝ թէ յետ երթալոյն իմոյ։
21. Եւ երբ այս բաները կատարուեցին, Պօղոսը մտադրուեց շրջել Մակեդոնիայում եւ Աքայիայում ու ապա գալ Երուսաղէմ: Ասում էր. «Իմ այնտեղ գնալուց յետոյ պէտք է, որ ես Հռոմն էլ տեսնեմ»:
21 Երբ այս բաները լմնցան, Պօղոս միտքը դրաւ որ Մակեդոնիայէն ու Աքայիայէն պտըտելով՝ Երուսաղէմ երթայ ու կ’ըսէր. «Հոն երթալէս ետքը պէտք է որ Հռովմ ալ տեսնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:2121: Когда же это совершилось, Павел положил в духе, пройдя Македонию и Ахаию, идти в Иерусалим, сказав: побывав там, я должен видеть и Рим.
19:21  ὡς δὲ ἐπληρώθη ταῦτα, ἔθετο ὁ παῦλος ἐν τῶ πνεύματι διελθὼν τὴν μακεδονίαν καὶ ἀχαΐαν πορεύεσθαι εἰς ἱεροσόλυμα, εἰπὼν ὅτι μετὰ τὸ γενέσθαι με ἐκεῖ δεῖ με καὶ ῥώμην ἰδεῖν.
19:21. ΩΣ (As) ΔΕ (moreover) ΕΠΛΗΡΩΘΗ (it-was-en-filled) ταῦτα, (the-ones-these," ἔθετο ( it-had-placed ,"ὁ (the-one) Παῦλος (a-Paulos,"ἐν (in) τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) διελθὼν (having-had-came-through) τὴν (to-the-one) Μακεδονίαν (to-a-Makedonia) καὶ (and) Ἀχαίαν (to-an-Achaia) πορεύεσθαι ( to-traverse-of ) εἰς (into) Ἰεροσόλυμα, (to-a-Hierosoluma,"εἰπὼν (having-had-said) ὅτι (to-which-a-one,"Μετὰ (With) τὸ (to-the-one) γενέσθαι ( to-have-had-became ) με (to-me) ἐκεῖ (thither) δεῖ (it-bindeth) με (to-me) καὶ (and) Ῥώμην (to-a-Rhome) ἰδεῖν. (to-have-had-seen)
19:21. his autem expletis posuit Paulus in Spiritu transita Macedonia et Achaia ire Hierosolymam dicens quoniam postquam fuero ibi oportet me et Romam videreAnd when these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying: After I have been there, I must see Rome also.
21. Now after these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.
19:21. Then, when these things were completed, Paul decided in the Spirit, after crossing through Macedonia and Achaia, to go to Jerusalem, saying, “Then, after I have been there, it is necessary for me to see Rome also.”
19:21. After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.
After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome:

21: Когда же это совершилось, Павел положил в духе, пройдя Македонию и Ахаию, идти в Иерусалим, сказав: побывав там, я должен видеть и Рим.
19:21  ὡς δὲ ἐπληρώθη ταῦτα, ἔθετο ὁ παῦλος ἐν τῶ πνεύματι διελθὼν τὴν μακεδονίαν καὶ ἀχαΐαν πορεύεσθαι εἰς ἱεροσόλυμα, εἰπὼν ὅτι μετὰ τὸ γενέσθαι με ἐκεῖ δεῖ με καὶ ῥώμην ἰδεῖν.
19:21. his autem expletis posuit Paulus in Spiritu transita Macedonia et Achaia ire Hierosolymam dicens quoniam postquam fuero ibi oportet me et Romam videre
And when these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying: After I have been there, I must see Rome also.
19:21. Then, when these things were completed, Paul decided in the Spirit, after crossing through Macedonia and Achaia, to go to Jerusalem, saying, “Then, after I have been there, it is necessary for me to see Rome also.”
19:21. After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: "Прошедши Македонию и Ахаию, идти в Иерусалим..." Из посланий апостола (1Кор.XVI:1: и д. ; 2Кор. VIII гл. ; Рим XV:25: и д. ) видно, что этот путь апостола сопровождался собиранием милости для Церкви Палестинской, на что указывал он и далее в своей речи (XXIV:17).

"Я должен видеть в Риме..." Это намерение Павла Господь после одобрил Сам, как согласовавшееся с Его волею (XXIII:11).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Tumult at Ephesus.
21 After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. 22 So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season. 23 And the same time there arose no small stir about that way. 24 For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen; 25 Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth. 26 Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: 27 So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth. 28 And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians. 29 And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theatre. 30 And when Paul would have entered in unto the people, the disciples suffered him not. 31 And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre. 32 Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together. 33 And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people. 34 But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians. 35 And when the town clerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter? 36 Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly. 37 For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess. 38 Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. 39 But if ye enquire any thing concerning other matters, it shall be determined in a lawful assembly. 40 For we are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse. 41 And when he had thus spoken, he dismissed the assembly.

I. Paul is here brought into some trouble at Ephesus, just when he is forecasting to go thence, and to cut out work for himself elsewhere. See here,

1. How he laid his purpose of going to other places, v. 21, 22. He was a man of vast designs for God, and was for making his influences as widely diffusive as might be. Having spent above two years at Ephesus, (1.) He designed a visit to the churches of Macedonia and Achaia, especially of Philippi and Corinth, the chief cities of those provinces, v. 21. There he had planted churches, and now is concerned to visit them. He purposed in the spirit, either in his own spirit, not communicating his purpose as yet, but keeping it to himself; or by the direction of the Holy Spirit, who was his guide in all his motions, and by whom he was led. He purposed to go and see how the work of God went on in those places, that he might rectify what was amiss and encourage what was good. (2.) Thence he designed to go to Jerusalem, to visit the brethren there, and give an account to them of the prospering of the good pleasure of the Lord in his hand; and thence he intended to go to Rome, to go and see Rome; not as if he designed only the gratifying of his curiosity with the sight of that ancient famous city, but because it was an expression people commonly used, that they would go and see Rome, would look about them there, when that which he designed was to see the Christians there, and to do them some service, Rom. i. 11. The good people at Rome were the glory of the city which he longed for a sight of. Dr. Lightfoot supposes that it was upon the death of the emperor Claudius, who died the second year of Paul's being at Ephesus, that Paul thought of going to Rome, because while he lived the Jews were forbidden Rome, ch. xviii. 2. (3.) He sent Timothy and Erastus into Macedonia, to give them notice of the visit he intended them, and to get their collection ready for the poor saints at Jerusalem. Soon after he wrote the first epistle to the Corinthians, designing to follow it himself, as appears 1 Cor. iv. 17, 19, I have sent to you Timotheus; but I will myself come to you shortly, if the Lord will. For the present, he staid in Asia, in the country about Ephesus, founding churches.

2. How he was seconded in his purpose, and obliged to pursue it by the troubles which at length he met with at Ephesus. It was strange that he had been quiet there so long; yet it should seem he had met with trouble there not recorded in this story, for in his epistle written at this time he speaks of his having fought with beasts at Ephesus (1 Cor. xv. 32), which seems to be meant of his being put to fight with wild beasts in the theatre, according to the barbarous treatment they sometimes gave the Christians. And he speaks of the trouble which came to them in Asia, near Ephesus, when he despaired of life, and received a sentence of death within himself, 2 Cor. i. 8, 9.

II. But, in the trouble here related, he was worse frightened than hurt. In general, there arose no small stir about that way, v. 23. Some historians say that the famous impostor Apollonius Tyanæus, who set up for a rival with Christ, and gave out himself, as Simon Magus, to be some great one, was at Ephesus about this time that Paul was there. But it seems the opposition he gave to the gospel was so insignificant that St. Luke did not think it worth taking notice of. The disturbance he gives an account of was of another nature: let us view the particulars of it. Here is,

1. A great complaint against Paul and the other preachers of the gospel for drawing people off from the worship of Diana, and so spoiling the trade of the silversmiths that worked for Diana's temple.

(1.) The complainant is Demetrius, a silversmith, a principal man, it is likely, of the trade, and one that would be thought to understand and consult the interests of it more than others of the company. Whether he worked in other sorts of plate or no we are not told; but the most advantageous branch of his trade was making silver shrines for Diana, v. 24. Some think these were medals stamped with the effigies of Diana, or her temple, or both; others think they were representations of the temple, with the image of Diana in it in miniature, all of silver, but so small that people might carry them about with them, as the papists do their crucifixes. Those that came from far to pay their devotions at the temple of Ephesus, when they went home bought these little temples or shrines, to carry home with them, for the gratifying of the curiosity of their friends, and to preserve in their own minds the idea of that stately edifice. See how craftsmen, and crafty men too above the rank of silversmiths, make an advantage to themselves of people's superstition, and serve their worldly ends by it.

(2.) The persons he appeals to are not the magistrates, but the mob; he called the craftsmen together, with the workmen of like occupation (a company of mechanics, who had no sense of any thing but their worldly interest), and these he endeavoured to incense against Paul, who would be actuated as little by reason and as much by fury as he could desire.

(3.) His complaint and representation are very full. [1.] He lays it down for a principle that the art and mystery of making silver shrines for the worshippers of Diana was very necessary to be supported and kept up (v. 25): "You know that by this craft we have not only our subsistence, and our necessary food, but our wealth. We grow rich, and raise estates. We live great, and have wherewithal to maintain our pleasures; and therefore, whatever comes of it, we must not suffer this craft to grow into contempt." Note, It is natural for men to be jealous for that, whether right or wrong, by which they get their wealth; and many have, for this reason alone, set themselves against the gospel of Christ, because it calls men off from those crafts which are unlawful, how much wealth soever is to be obtained by them. [2.] He charges it upon Paul that he had dissuaded men from worshipping idols. The words, as they are laid in the indictment, are, that he had asserted, Those are no gods which are made with hands, v. 26. Could any truth be more plain and self-evident than this, or any reasoning more cogent and convincing than that of the prophets, The workman made it, therefore it is not God? The first and most genuine notion we have of God is, that he had his being of himself, and depends upon none; but that all things have their being from him, and their dependence on him: and then it must follow that those are no gods which are the creatures of men's fancy and the work of men's hands. Yet this must be looked upon as an heretical and atheistical notion, and Paul as a criminal for maintaining it; not that they could advance any thing against this doctrine itself, but that the consequence of it was that not only at Ephesus, the chief city, but almost throughout all Asia, among the country people, who were their best customers, and whom they thought they were surest of, he had persuaded and turned away much people from the worship of Diana; so that there was not now such a demand for the silver shrines as had been, nor were such good rates given for them. There are those who will stickle for that which is most grossly absurd and unreasonable, and which carries along with it its own conviction of falsehood, as this does, that those are gods which are made with hands, if it have but human laws, and worldly interest and prescription, on its side. [3.] He reminds them of the danger which their trade was in of going to decay. Whatever touches this touches them in a sensible tender part: "If this doctrine gains credit, we are all undone, and may even shut up shop; this our craft will be set at nought, will be convicted, and put into an ill name as superstition, and a cheat upon the world, and every body will run it down. This our part" (so the word is), "our interest or share of trade and commerce," kindyneuei hemin to meros, "will not only come into danger of being lost, but it will bring us into danger, and we shall become not only beggars, but malefactors." [4.] He pretends a mighty zeal for Diana, and a jealousy for her honour: Not only this our craft is in danger; if that were all, he would not have you think that he would have spoken with so much warmth, but all his care is lest the temple of the great goddess Diana should be despised, and her magnificence should be destroyed; and he would not, for all the world, see the diminution of the honour of that goddess, whom all Asia and the world worship. See what the worship of Diana had to plead for itself, and what was the utmost which the most zealous bigots for it had to say in its behalf. First, That it had pomp on its side; the magnificence of the temple was the thing that charmed them, the thing that chained them; they could not bear the thoughts of any thing that tended to the diminution, much less to the destruction, of that. Secondly, That it had numbers on its side; All Asia and the world worship it; and therefore it must needs be the right way of worship, let Paul say what he will to the contrary. Thus, because all the world wonders after the beast, therefore the dragon, the devil, the god of this world, gives him his power, and his seat, and great authority, Rev. xiii. 2, 3.

2. The popular resentment of this complaint. The charge was managed by a craftsman, and was framed to incense the common people, and it had the desired effect; for on this occasion they showed, (1.) A great displeasure against the gospel and the preachers of it. They were full of wrath (v. 28), full of fury and indignation, so the word signifies. The craftsmen went stark mad when they were told that their trade and their idol were both in danger. (2.) A great jealousy for the honour of their goddess: They cried out, "Great is Diana of the Ephesians; and we are resolved to stand by her, and live and die in the defence of her. Are there any that expose her to contempt, or threaten her destruction? Let us alone to deal with them. Let Paul say ever so much to prove that those are no gods which are made with hands, we will abide by it that, whatever becomes of other gods and goddesses, Great is Diana of the Ephesians. We must and will stand up for the religion of our country, which we have received by tradition from our fathers." Thus all people walked every one in the name of his god, and all thought well of their own; much more should the servants of the true God do so, who can say, This God is our God for ever and ever. (3.) A great disorder among themselves (v. 29): The whole city was full of confusion--the common and natural effect of intemperate zeal for a false religion; it throws all into confusion, dethrones reason, and enthrones passion; and men run together, not only not knowing one another's minds, but not knowing their own.

3. The proceedings of the mob under the power of these resentments, and how far they were carried.

(1.) They laid hands on some of Paul's companions, and hurried them into the theatre (v. 29), some think with design there to make them fight with beasts, as Paul had sometimes done; or perhaps they intended only to abuse them, and to make them a spectacle to the crowd. Those whom they seized were Gaius and Aristarchus, of both of whom we read elsewhere. Gaius was of Derbe, ch. xx. 4. Aristarchus is also there spoken of, and Col. iv. 10. They came with Paul from Macedonia, and this was their only crime, that they were Paul's companions in travel, both in services and sufferings.

(2.) Paul, who had escaped being seized by them, when he perceived his friends in distress for his sake, would have entered in unto the people, to sacrifice himself, if there were no other remedy, rather than his friends should suffer upon his account; and it was an evidence of a generous spirit, and that he loved his neighbour as himself.

(3.) He was persuaded from it by the kindness of his friends, who overruled him. [1.] The disciples suffered him not, for it better became him to offer it than it would have become them to suffer it. They had reason to say to Paul, as David's servants did to him, when he was for exposing himself in a piece of public service, Thou art worth ten thousand of us, 2 Sam. xviii. 3. [2.] Others of his friends interposed, to prevent his throwing himself thus into the mouth of danger. They would treat him much worse than Gaius and Aristarchus, looking upon him as the ringleader of the party; and therefore better let them bear the brunt of the storm than that he should venture into it, v. 31. They were certain of the chief of Asia, the princes of Asia--Asiarchai. The critics tell us they were the chief of their priests; or, as others, the chief of their players. Whether they were converts to the Christian faith (and some such there were even of their priests and governors), or whether they were only well-wishers to Paul, as an ingenuous good man, we are not told, only that they were Paul's friends. Dr. Lightfoot suggests that they kept up a respect and kindness for him ever since he fought with beasts in their theatre, and were afraid he should be abused so again. Note, It is a friendly part to take more care of the lives and comforts of good men than they do themselves. It would be a very hazardous adventure for Paul to go into the theatre; it was a thousand to one that it would cost him his life; and therefore Paul was overruled by his friends to obey the law of self-preservation, and has taught us to keep out of the way of danger as long as we can without going out of the way of duty. We may be called to lay down our lives, but not to throw away our lives. It would better become Paul to venture into a synagogue than into a theatre.

(4.) The mob was in a perfect confusion (v. 32): Some cried one thing and some another, according as their fancies and passions, and perhaps the reports they received, led them. Some cried, Down with the Jews; others, Down with Paul; but the assembly was confused, as not understanding one another's minds. They contradicted one another, and were ready to fly in one another's faces for it, but they did not understand their own; for the truth was the greater part knew not wherefore they had come together. They knew not what began the riot, nor who, much less what business they had there; but, upon such occasions, the greatest part come only to enquire what the matter is: they follow the cry, follow the crowd, increase like a snow-ball, and where there are many there will be more.

(5.) The Jews would have interested themselves in this tumult (in other places they had been the first movers of such riots) but now at Ephesus they had not interest enough to raise the mob, and yet, when it was raised, they had ill-will enough to set in with it (v. 35): They drew Alexander out of the multitude, called him out to speak on the behalf of the Jews against Paul and his companions: "You have heard what Demetrius and the silversmiths have to say against them, as enemies to their religion; give us leave now to tell you what we have to say against him as an enemy to our religion." The Jews put him forward to do this, encouraged him, and told him they would stand by him and second him; and this they looked upon as necessary in their own defence, and therefore what he designed to say is called his apologizing to the people, not for himself in particular, but for the Jews in general, whom the worshippers of Diana looked upon to be as much their enemies as Paul was. Now they would have them know that they were as much Paul's enemies as they were; and those who are thus careful to distinguish themselves from the servants of Christ now, and are afraid of being taken for them, shall have their doom accordingly in the great day. Alexander beckoned with the hand, desiring to be heard against Paul; for it had been strange if a persecution had been carried on against the Christians and there were not Jews at one end or the other of it: if they could not begin the mischief, they would help it forward, and so make themselves partakers of other men's sins. Some think this Alexander had been a Christian, but had apostatized to Judaism, and therefore was drawn out as a proper person to accuse Paul; and that he was the Alexander the coppersmith that did Paul so much evil (2 Tim. iv. 14), and whom he had delivered unto Satan, 1 Tim. i. 20.

(6.) This occasioned the prosecutors to drop the prosecution of Paul's friends, and to turn it into acclamations in honour of their goddess (v. 34): When they knew that he was a Jew, and, as such, an enemy to the worship of Diana (for the Jews had now an implacable hatred to idols and idolatry), whatever he had to say for Paul or against him, they were resolved not to hear him, and therefore set the mob a shouting, "Great is Diana of the Ephesians; whoever runs her down, be he Jew or Christian, we are resolved to cry her up. She is Diana of the Ephesians, our Diana; and it is our honour and happiness to have her temple with us; and she is great, a famous goddess, and universally adored. There are other Dianas, but Diana of the Ephesians is beyond them all, because her temple is more rich and magnificent than any of theirs." This was all the cry for two hours together; and it was thought a sufficient confutation of Paul's doctrine, that those are not gods which are made with hands. Thus the most sacred truths are often run down with nothing else but noise and clamour and popular fury. It was said of old concerning idolaters that they were mad upon their idols; and here is an instance of it. Diana made the Ephesians great, for the town was enriched by the vast concourse of people from all parts to Diana's temple there, and therefore they are concerned by all means possible to keep up her sinking reputation with, Great is Diana of the Ephesians.

4. The suppressing and dispersing of these rioters, by the prudence and vigilance of the town-clerk; he is called, grammateus--the scribe, or secretary, or recorder; "the register of their games," the Olympic games (so others), whose business it was to preserve the names of the victors and the prizes they won. With much ado he, at length, stilled the noise, so as to be heard, and then made a pacific speech to them, and gave us an instance of that of Solomon, The words of wise men are heard in quiet more than the cry of him that rules among fools, as Demetrius did. Eccl. ix. 17.

(1.) He humours them with an acknowledgment that Diana was the celebrated goddess of the Ephesians, v. 35. They needed not to be so loud and strenuous in asserting a truth which nobody denied, or could be ignorant of: Every one knows that the city of the Ephesians is a worshipper of the great goddess Diana; is neokoros; not only that the inhabitants were worshippers of this goddess, but the city, as a corporation, was, by its charter, entrusted with the worship of Diana, to take care of her temple, and to accommodate those who came thither to do her homage. Ephesus is the æditua (they say that is the most proper word), or the sacrist, of the great goddess Diana. The city was more the patroness and protectress of Diana than Diana was of the city. Such great care did idolaters take for the keeping up of the worship of gods made with hands, while the worship of the true and living God is neglected, and few nations or cities glory in patronizing and protecting that. The temple of Diana at Ephesus was a very rich and sumptuous structure, but, it should seem, the image of Diana in the temple, because they thought it sanctified the temple, was had in greater veneration than the temple, for they persuaded the people that it fell down from Jupiter, and therefore was none of the gods that were made with men's hands. See how easily the credulity of superstitious people is imposed upon by the fraud of designing men. Because this image of Diana had been set up time out of mind, and nobody could tell who made it, they made the people believe it fell down from Jupiter. "Now these things," says the town-clerk very gravely (but whether seriously or no, and as one that did himself believe them, may be questioned), "cannot be spoken against; they have obtained such universal credit that you need not fear contradiction, it can do you no prejudice." Some take it thus: "Seeing the image of Diana fell down from Jupiter, as we all believe, then what is said against gods made with hands does not at all affect us."

(2.) He cautions them against all violent and tumultuous proceedings, which their religion did not need, nor could receive any real advantage from (v. 36): You ought to be quiet, and to do nothing rashly. A very good rule this is to be observed at all times, both in private and public affairs; not to be hasty and precipitate in our motions, but to deliberate and take time to consider: not to put ourselves or others into a heat, but to be calm and composed, and always keep reason in the throne and passion under check. This word should be ready to us, to command the peace with, when we ourselves or those about us are growing disorderly: We ought to be quiet, and to do nothing rashly; to do nothing in haste, which we may repent of at leisure.

(3.) He wipes off the odium that had been cast upon Paul and his associates, and tells them, they were not the men that they were represented to them to be (v. 37): "You have brought hither these men, and are ready to pull them to pieces; but have you considered what is their transgression and what is their offence? What can you prove upon them? They are not robbers of churches, you cannot charge them with sacrilege, or the taking away of any dedicated thing. They have offered no violence to Diana's temple or the treasures of it; nor are they blasphemers of your goddess; they have not given any opprobrious language to the worshippers of Diana, nor spoken scurrilously of her or her temple. Why should you prosecute those with all this violence who, though they are not of your mind, yet do not inveigh with any bitterness against you? Since they are calm, why should you be hot?" It was the idol in the heart that they levelled all their force against, by reason and argument; if they can but get that down, the idol in the temple will fall of course. Those that preach against idolatrous churches have truth on their side, and ought vigorously to maintain it and press it on men's consciences; but let them not be robbers of those churches (on the prey laid they not their hand, Esth. ix. 15, 16), nor blasphemers of those worships; with meekness instructing, not with passion and foul language reproaching, those that oppose themselves; for God's truth, as it needs not man's lie, so it needs not man's intemperate heat. The wrath of man worketh not the righteousness of God.

(4.) He turns them over to the regular methods of the law, which ought always to supersede popular tumults, and in civilized well-governed nations will do so. A great mercy it is to live in a country where provision is made for the keeping of the peace, and the administration of public justice, and the appointing of a remedy for every wrong; and herein we of this nation are as happy as any people. [1.] If the complaint be of a private injury, let them have recourse to the judges and courts of justice, which are kept publicly at stated times. If Demetrius and the company of the silversmiths, that have made all this rout, find themselves aggrieved, or any privilege they are legally entitled to infringed or entrenched upon, let them bring their action, take out a process, and the matter shall be fairly tried, and justice done: The law is open, and there are deputies; there is a proconsul and his delegate, whose business it is to hear both sides, and to determine according to equity; and in their determination all parties must acquiesce, and not be their own judges, nor appeal to the people. Note, The law is good if a man use it lawfully, as the last remedy both for the discovery of a right disputed and the recovery of a right denied. [2.] If the complaint be of a public grievance, relating to the constitution, it must be redressed, not by a confused rabble, but by a convention of the states (v. 39): If you enquire any thing concerning other matters, that are of common concern, it shall be determined in a lawful assembly of the aldermen and common-council, called together in a regular way by those in authority. Note, Private persons should not intermeddle in public matters, so as to anticipate the counsels of those whose business it is to take cognizance of them; we have enough to do to mind our own business.

(5.) He makes them sensible of the danger they are in, and of the premunire they have run themselves into by this riot (v. 40): "It is well if we be not called in question for this day's uproar, if we be not complained of at the emperor's court, as a factious and seditious city, and if a quo warranto be not brought against us and our charter taken away; for there is no cause whereby we may give an account of this concourse, we have nothing to say in excuse of it. We cannot justify ourselves in breaking the peace by saying that others broke it first, and we only acted defensively; we have no colour for any such plea, and therefore let the matter go no further, for it has gone too far already." Note, Most people stand in awe of men's judgment more than of the judgment of God. How well were it if we would thus still the tumult of our disorderly appetites and passions, and check the violence of them, with the consideration of the account we must shortly give to the Judge of heaven and earth for all these disorders! We are in danger to be called in question for this day's uproar in our hearts, in our houses; and how shall we answer it, there being no cause, no just cause, or no proportionable one, whereby we may give an account of this concourse, and of this heat and violence? As we must repress the inordinacy of our appetites, so also of our passions, with this, that for all these things God will bring us unto judgment (Eccl. xi. 9), and we are concerned to manage ourselves as those that must give account.

(6.) When he has thus shown them the absurdity of their riotous meeting, and the bad consequences that might follow from it, he advises them to separate with all speed (v. 41): he dismissed the assembly, ordered the crier perhaps to give notice that all manner of persons should peaceably depart and go about their own business, and they did so. See here, [1.] How the overruling providence of God preserves the public peace, by an unaccountable power over the spirits of men. Thus the world is kept in some order, and men are restrained from being as the fishes of the sea, where the greater devour the less. Considering what an impetuous furious thing, what an ungovernable untameable wild beast the mob is, when it is up, we shall see reason to acknowledge God's goodness that we are not always under the tyranny of it. He stills the noise of the sea, noise of her waves, and (which is no less an instance of his almighty power) the tumult of the people, Ps. lxv. 7. [2.] See how many ways God has of protecting his people. Perhaps this town-clerk was no friend at all to Paul, nor to the gospel he preached, yet his human prudence is made to serve the divine purpose. Many are the troubles of the righteous, but the Lord delivereth them out of them all.
Adam Clarke: Commentary on the Bible - 1831
19:21: Paul purposed in the spirit, etc. - Previously to this he appears to have concerted a journey to Macedonia, and a visit to Corinth, the capital of Achaia, where he seems to have spent a considerable time, probably the whole winter of a.d. 58; see Co1 16:5, Co1 16:6; and afterwards to go to Jerusalem; but it is likely that he did not leave Ephesus till after pentecost, a.d. 59. (Co1 16:8) And he resolved, if possible, to see Rome, which had been the object of his wishes for a considerable time. See Rom 1:10, Rom 1:13; Rom 16:23.
It is generally believed that, during this period, while at Ephesus, he wrote his first epistle to the Corinthians. He had heard that some strange disorders had entered into that Church: -
1. That there were divisions among them; some extolling Paul, beyond all others; some, Peter; others, Apollos.
2. He had learned from Stephanas, Fortunatus, and Achaicus, whom he saw at Ephesus, Co1 16:17; Co1 7:1, that several abuses had crept into their religious assemblies.
3. That even the Christians went to law with each other, and that before the heathens. And,
4. That a person professing Christianity in that city, had formed a matrimonial contract with his step-mother. It was to remedy those disorders that he wrote his first epistle to the Corinthians, in which he strongly reprehends all the above evils.
Albert Barnes: Notes on the Bible - 1834
19:21: After these things were ended - After the gospel was firmly established at Ephesus, so that his presence there was no longer necessary.
Purposed in the spirit - Resolved in his mind.
When he had passed through Macedonia and Achaia - In these places he had founded flourishing churches. It is probable that his main object in this visit was to take up a collection for the poor saints at Jerusalem. See the notes on Rom 15:25-26.
To go to Jerusalem - To bear the contribution of the Gentile churches to the poor and oppressed Christians in Judea.
I must also see Rome - See the notes on Rom 15:24. He did go to Rome, but he went in chains, as a prisoner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:21: Cir, am 4063, ad 59
these: Rom 15:25-28; Gal 2:1
purposed: Act 16:6-10, Act 18:21, Act 20:22; Lam 3:37; Rom 1:13; Co2 1:15-18
when: Act 20:1-6
to go: Act 20:16, Act 20:22, Act 21:4, Act 21:11-15, Act 21:17, Act 24:17, Act 24:18; Rom 15:25, Rom 15:26
I must: Act 18:21, Act 23:11, Act 25:10-12, Act 27:1, Act 27:24, Act 28:16, Act 28:30, Act 28:31; Rom 1:15, Rom 15:23-29; Phi 1:12-14
Geneva 1599
19:21 (6) After these things were ended, Paul purposed in the (k) spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.
(6) Paul is never weary.
(k) By the motion of God's Spirit: therefore we may not say that Paul ran rashly unto death, but as the Spirit of God led him.
John Gill
19:21 After these things were ended,.... After that the apostle had disputed with the Jews in their synagogue, for the space of three months, and in the school of Tyrannus about two years; and after many souls had been converted at Ephesus, and were formed into a church state, and were established in the faith:
when he had passed through Macedonia and Achaia: in the former of which were the cities of Philippi, Thessalonica, and Berea, and in the latter, Corinth; where the apostle had already been, and preached the Gospel with success, and had laid the foundation of a Gospel church state in each place; but was willing to visit them again, both to confirm them in the doctrines of the Gospel, and, if it was the will of God, that he might be the instrument of converting others, and adding them to them, as well as to make some collections among them, for the poor saints at Jerusalem: for through these places he intended
to go to Jerusalem; to visit the church there, and distribute to the poor what he had gathered, or should gather for them among the Gentile churches:
saying, after I have been there, I must also see Rome; the metropolis of the empire, and the glory of the whole world; and which to see was one of Austin's three wishes: but the apostle's desire was not so much to see the magnificence of the city, as the saints in it; and that he might impart some spiritual gift unto them, and have some fruit among them; and be a means of quickening and comforting them, and of gaining others to them; and it was the will of God that he should go there; and this he spake by a prophetic spirit, and as being under the impulse of the Spirit of God; see Acts 23:11.
John Wesley
19:21 After these things were ended - Paul sought not to rest, but pressed on, as if he had yet done nothing. He is already possessed of Ephesus and Asia. He purposes for Macedonia and Achaia. He has his eye upon Jerusalem, then upon Rome; afterward on Spain, Rom 15:28. No Cesar, no Alexander the Great, no other hero, comes up to the magnanimity of this little Benjamite. Faith and love to God and man had enlarged his heart, even as the sand of the sea.
Robert Jamieson, A. R. Fausset and David Brown
19:21 After these things were ended--completed, implying something like a natural finish to his long period of labor at Ephesus.
Paul purposed . . . when he had passed through Macedonia and Achaia, to go to Jerusalem . . . After I have been there, I must also see Rome--Mark here the vastness of the apostle's missionary plans. They were all fulfilled, though he "saw Rome" only as a prisoner.
19:2219:22: Առաքեաց ՚ի Մակեդոնիայ երկո՛ւս ՚ի պաշտօնէիցն իւրոց, զՏիմոթէոս եւ զԵրաստոս. եւ ինքն մնա՛ց ժամանակս ինչ յԱսիայ[2618]։ [2618] Ոսկան. ՚Ի ժամանակս ինչ յԱսիայ։
22. Իր պաշտօնեաներից երկուսին՝ Տիմոթէոսին եւ Երաստոսին ուղարկեց Մակեդոնիա, իսկ ինքը որոշ ժամանակ մնաց Ասիայի նահանգում:
22 Իրեն սպասաւորութիւն ընողներէն երկուքը, Տիմոթէոսն ու Երաստոսը ղրկեց Մակեդոնիա ու ինք ատեն մըն ալ Ասիա կեցաւ։
Առաքեաց ի Մակեդոնիա երկուս ի պաշտօնէիցն իւրոց, զՏիմոթէոս եւ զԵրաստոս, եւ ինքն մնաց ժամանակս ինչ յԱսիա:

19:22: Առաքեաց ՚ի Մակեդոնիայ երկո՛ւս ՚ի պաշտօնէիցն իւրոց, զՏիմոթէոս եւ զԵրաստոս. եւ ինքն մնա՛ց ժամանակս ինչ յԱսիայ[2618]։
[2618] Ոսկան. ՚Ի ժամանակս ինչ յԱսիայ։
22. Իր պաշտօնեաներից երկուսին՝ Տիմոթէոսին եւ Երաստոսին ուղարկեց Մակեդոնիա, իսկ ինքը որոշ ժամանակ մնաց Ասիայի նահանգում:
22 Իրեն սպասաւորութիւն ընողներէն երկուքը, Տիմոթէոսն ու Երաստոսը ղրկեց Մակեդոնիա ու ինք ատեն մըն ալ Ասիա կեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
19:2222: И, послав в Македонию двоих из служивших ему, Тимофея и Ераста, сам остался на время в Асии.
19:22  ἀποστείλας δὲ εἰς τὴν μακεδονίαν δύο τῶν διακονούντων αὐτῶ, τιμόθεον καὶ ἔραστον, αὐτὸς ἐπέσχεν χρόνον εἰς τὴν ἀσίαν.
19:22. ἀποστείλας (Having-set-off) δὲ (moreover) εἰς (into) τὴν (to-the-one) Μακεδονίαν (to-a-Makedonia) δύο (to-two) τῶν (of-the-ones) διακονούντων ( of-raising-through-unto ) αὐτῷ, (unto-it,"Τιμόθεον (to-a-Timotheos) καὶ (and) Ἔραστον, (to-an-Erastos,"αὐτὸς (it) ἐπέσχεν (it-had-held-upon) χρόνον (to-an-interim) εἰς (into) τὴν (to-the-one) Ἀσίαν. (to-an-Asia)
19:22. mittens autem in Macedoniam duos ex ministrantibus sibi Timotheum et Erastum ipse remansit ad tempus in AsiaAnd sending into Macedonia two of them that ministered to him, Timothy and Erastus, he himself remained for a time in Asia.
22. And having sent into Macedonia two of them that ministered unto him, Timothy and Erastus, he himself stayed in Asia for a while.
19:22. But sending two of those who were ministering to him, Timothy and Erastus, into Macedonia, he himself remained for a time in Asia.
19:22. So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season.
So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season:

22: И, послав в Македонию двоих из служивших ему, Тимофея и Ераста, сам остался на время в Асии.
19:22  ἀποστείλας δὲ εἰς τὴν μακεδονίαν δύο τῶν διακονούντων αὐτῶ, τιμόθεον καὶ ἔραστον, αὐτὸς ἐπέσχεν χρόνον εἰς τὴν ἀσίαν.
19:22. mittens autem in Macedoniam duos ex ministrantibus sibi Timotheum et Erastum ipse remansit ad tempus in Asia
And sending into Macedonia two of them that ministered to him, Timothy and Erastus, he himself remained for a time in Asia.
19:22. But sending two of those who were ministering to him, Timothy and Erastus, into Macedonia, he himself remained for a time in Asia.
19:22. So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season.
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
22: "Послав Тимофея и Ераста..." (2Тим. IV:20), вероятно, для расположения Македонян и к сбору милостыни и для самого сбора.
Adam Clarke: Commentary on the Bible - 1831
19:22: So he sent into Macedonia - He desired Timothy to go as far as Corinth, Co1 4:18, and after that to return to him at Ephesus, Co1 16:11; but he himself continued in Asia some time longer; probably to make collections for the poor saints in Jerusalem. Erastus, mentioned here for the first time, appears to have been the chamberlain, οικονομος, either of Ephesus or Corinth; see Rom 16:23. He was one of St. Paul's companions, and is mentioned as being left by the apostle at Corinth, Ti2 4:20.
Albert Barnes: Notes on the Bible - 1834
19:22: Timotheus - Timothy. He was a proper person to send there to visit the churches, as he had been there before with Paul, when they were established, Act 16:3; Act 17:14.
And Erastus - Erastus was chamberlain of Corinth (Rom 16:23), or, more properly, the treasurer of the city (see the notes on that place), and he was, therefore, a very proper person to be sent with Timothy for the purpose of making the collection for the poor at Jerusalem. Paul had wisdom enough to employ a man accustomed to monied transactions in making a collection. On this collection his heart was intent, and he afterward went up with it to Jerusalem. See Co2 8:9, and notes on Rom 15:25-26.
Stayed in Asia - At Ephesus.
For a season - How long is uncertain. He waited for a convenient opportunity to follow them, probably intending to do it as soon as they had fully prepared the way for the collection. See Paley's Horae Paulinae, p. 1, chapter 2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:22: Macedonia: Act 16:9, Act 16:10, Act 18:5, Act 20:1; Co2 1:16, Co2 2:13, Co2 8:1, Co2 11:9; Th1 1:8
that ministered: Act 13:5, Act 16:3
Erastus: Rom 16:23; Ti2 4:20
John Gill
19:22 So he sent into Macedonia,.... To Philippi, or Thessalonica, or Berea, or some of the places there, to let them know of his coming, and to prepare for him:
two of them that ministered unto him; that were his assistants in preaching the Gospel:
Timotheus and Erastus; the former of these was a disciple he found at Lystra, and took along with him, and to whom he afterwards wrote two epistles; and the latter seems to be the same with him, who was chamberlain of the city of Corinth, and is said to abide there, Rom 16:23 The Ethiopic version, instead of Erastus, wrongly reads Aristarchus; whereas it is certain, he was not sent into Macedonia, but was with the apostle at Ephesus in the tumult, Acts 19:29.
But he himself stayed in Asia for a season; that is, at Ephesus, as the following narration shows.
Robert Jamieson, A. R. Fausset and David Brown
19:22 So he sent into Macedonia . . . Timotheus and Erastus--as his pioneers, in part to bring "them into remembrance of his ways which were in Christ" (1Cor 4:17; 1Cor 16:10), partly to convey his mind on various matters. After a brief stay he was to return (1Cor 16:11). It is very unlikely that this Erastus was "the chamberlain of the city" of Corinth, of that name (Rom 16:23).
he himself stayed in--the province of
Asia for a season--that is, at Ephesus, its chief city. (Asia is mentioned in contrast with Macedonia in the previous clause).
19:2319:23: Եւ եղեւ ՚ի ժամանակին յայնմիկ խռովութիւն ո՛չ սակաւ, վասն ճանապարհին[2619]։ [2619] Ոսկան յաւելու. Վասն ճանապարհին Տեառն։
23. Այդ ժամանակ Տիրոջ ճանապարհի մասին բաւական մեծ խռովութիւն առաջ եկաւ:
23 Այն ատենները շատ խռովութիւն եղաւ Տէրոջը ճամբուն համար։
Եւ եղեւ ի ժամանակին յայնմիկ խռովութիւն ոչ սակաւ վասն ճանապարհին:

19:23: Եւ եղեւ ՚ի ժամանակին յայնմիկ խռովութիւն ո՛չ սակաւ, վասն ճանապարհին[2619]։
[2619] Ոսկան յաւելու. Վասն ճանապարհին Տեառն։
23. Այդ ժամանակ Տիրոջ ճանապարհի մասին բաւական մեծ խռովութիւն առաջ եկաւ:
23 Այն ատենները շատ խռովութիւն եղաւ Տէրոջը ճամբուն համար։
zohrab-1805▾ eastern-1994▾ western am▾
19:2323: В то время произошел немалый мятеж против пути Господня,
19:23  ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ.
19:23. Ἐγένετο ( It-had-became ) δὲ (moreover) κατὰ (down) τὸν (to-the-one) καιρὸν (to-a-time) ἐκεῖνον (to-the-one-thither) τάραχος (a-stir) οὐκ (not) ὀλίγος (little) περὶ (about) τῆς (of-the-one) ὁδοῦ. (of-a-way)
19:23. facta est autem in illo tempore turbatio non minima de viaNow at that time there arose no small disturbance about the way of the Lord.
23. And about that time there arose no small stir concerning the Way.
19:23. Now at that time, there occurred no small disturbance concerning the Way of the Lord.
19:23. And the same time there arose no small stir about that way.
And the same time there arose no small stir about that way:

23: В то время произошел немалый мятеж против пути Господня,
19:23  ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ.
19:23. facta est autem in illo tempore turbatio non minima de via
Now at that time there arose no small disturbance about the way of the Lord.
19:23. Now at that time, there occurred no small disturbance concerning the Way of the Lord.
19:23. And the same time there arose no small stir about that way.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: "Мятеж против пути Господня..." - против проповеди апостола и вообще против христианства (ср. XVIII:25-26).
Adam Clarke: Commentary on the Bible - 1831
19:23: No small stir about that way - Concerning the Gospel, which the apostles preached; and which is termed this way, Act 9:2, where see the note.
Albert Barnes: Notes on the Bible - 1834
19:23: No small stir - No little excitement, disturbance, or tumult τάραχος tarachos. Compare Act 17:4-5. "About that way." Respecting the doctrines of Christianity which Paul preached. See the notes on Act 9:2; Act 18:26; Act 19:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:23: there: Co2 1:8-10, Co2 6:9
that: Act 19:9, Act 9:2, Act 18:26, Act 22:4, Act 24:14, Act 24:22
Geneva 1599
19:23 (7) And the same time there arose no small stir about that way.
(7) Gain cloaked with a show of religion is the very cause why idolatry is strongly and stubbornly defended.
John Gill
19:23 And the same time there arose no small stir about that way. The Syriac version reads, "the way of God"; and the Vulgate Latin version, "the way of the Lord": that is, the Christian religion, and the doctrines and ordinances of the Gospel, which the saints were directed to walk in; and the Ethiopic version renders it, "about this doctrine"; which mightily grew and prevailed, and which such numbers embraced; and how great the stir was about it, and from whence it arose, who began it, and what were the consequences of it, are hereafter related.
Robert Jamieson, A. R. Fausset and David Brown
19:23 the same time--of Paul's proposed departure.
about that--"the"
way--So the new religion seemed then to be designated (Acts 9:2; Acts 22:4; Acts 24:14).
19:2419:24: Իսկ Դեմետրիոս ոմն անուն՝ արծաթագո՛րծ, գործէր մեհեա՛նս արծաթիս Արտեմի՛ս դից. եւ տայր ճարտարացն լինել ո՛չ սակաւ շահ[2620]. [2620] Օրինակ մի ընդ Ոսկանայ. Դեմետրիոս ուրումն ան՛՛։ Ոմանք. Արծաթի՝ Արտեմի դիցն... ոչ սակաւ շահս։
24. Դեմետրիոս անունով մի արծաթագործ Արտեմիս դիցուհու մեհեանի արծաթէ մանրաքանդակներն էր պատրաստում եւ վարպետներին ոչ քիչ շահ էր բերում:
24 Քանզի Դեմետրիոս անունով արծաթագործ մը Արտեմիսի փոքրիկ տաճարներ կը շինէր արծաթէ, որը քիչ շահ չէր բերեր վարպետներուն։
Իսկ Դեմետրիոս ոմն անուն արծաթագործ գործէր մեհեանս արծաթիս Արտեմիս դից, եւ տայր ճարտարացն լինել ոչ սակաւ շահ:

19:24: Իսկ Դեմետրիոս ոմն անուն՝ արծաթագո՛րծ, գործէր մեհեա՛նս արծաթիս Արտեմի՛ս դից. եւ տայր ճարտարացն լինել ո՛չ սակաւ շահ[2620].
[2620] Օրինակ մի ընդ Ոսկանայ. Դեմետրիոս ուրումն ան՛՛։ Ոմանք. Արծաթի՝ Արտեմի դիցն... ոչ սակաւ շահս։
24. Դեմետրիոս անունով մի արծաթագործ Արտեմիս դիցուհու մեհեանի արծաթէ մանրաքանդակներն էր պատրաստում եւ վարպետներին ոչ քիչ շահ էր բերում:
24 Քանզի Դեմետրիոս անունով արծաթագործ մը Արտեմիսի փոքրիկ տաճարներ կը շինէր արծաթէ, որը քիչ շահ չէր բերեր վարպետներուն։
zohrab-1805▾ eastern-1994▾ western am▾
19:2424: ибо некто серебряник, именем Димитрий, делавший серебряные храмы Артемиды и доставлявший художникам немалую прибыль,
19:24  δημήτριος γάρ τις ὀνόματι, ἀργυροκόπος, ποιῶν ναοὺς ἀργυροῦς ἀρτέμιδος παρείχετο τοῖς τεχνίταις οὐκ ὀλίγην ἐργασίαν,
19:24. Δημήτριος (A-Demetrios) γάρ (therefore) τις (a-one) ὀνόματι, (unto-a-name,"ἀργυροκόπος, (a-silver-feller,"ποιῶν (doing-unto) ναοὺς (to-temples) [ ἀργυροῦς ] "[ to-silvern ]"Ἀρτέμιδος (of-an-artemis) παρείχετο ( it-was-holding-beside ) τοῖς (unto-the-ones) τεχνίταις (unto-crafters) οὐκ (not) ὀλίγην (to-little) ἐργασίαν, (to-a-working-unto,"
19:24. Demetrius enim quidam nomine argentarius faciens aedes argenteas Dianae praestabat artificibus non modicum quaestumFor a certain man named Demetrius, a silversmith, who made silver temples for Diana, brought no small gain to the craftsmen.
24. For a certain man named Demetrius, a silversmith, which made silver shrines of Diana, brought no little business unto the craftsmen;
19:24. For a certain man named Demetrius, a silversmith making silver shrines for Diana, was providing no small profit to craftsmen.
19:24. For a certain [man] named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen;
For a certain [man] named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen:

24: ибо некто серебряник, именем Димитрий, делавший серебряные храмы Артемиды и доставлявший художникам немалую прибыль,
19:24  δημήτριος γάρ τις ὀνόματι, ἀργυροκόπος, ποιῶν ναοὺς ἀργυροῦς ἀρτέμιδος παρείχετο τοῖς τεχνίταις οὐκ ὀλίγην ἐργασίαν,
19:24. Demetrius enim quidam nomine argentarius faciens aedes argenteas Dianae praestabat artificibus non modicum quaestum
For a certain man named Demetrius, a silversmith, who made silver temples for Diana, brought no small gain to the craftsmen.
19:24. For a certain man named Demetrius, a silversmith making silver shrines for Diana, was providing no small profit to craftsmen.
19:24. For a certain [man] named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen;
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
24: "Серебреник... Димитрий, делавший серебряные храмы (т. е. модели их) Артемиды", богини Ефесской, для продажи путешественникам и паломникам города. Культ Артемиды был весьма сильно распространен в Малой Азии. Храм этой богини в Ефесе, сожженный Геростратом в день рождения Александра Македонского, возобновлен был с таким великолепием, что считался одним из семи чудес света. Маленькие модели этого храма и статуэтки Дианы были в большом употреблении у чтителей этой богини: ими украшались комнаты, в путешествиях они служили амулетами и т. п. Естественно, что ремесло Димитрия было очень выгодно, и его фабрика давала немалую прибыль находившимся в его ведении и услужении художникам и ремесленникам, которых так легко было поднять на мятеж.
Adam Clarke: Commentary on the Bible - 1831
19:24: Silver shrines for Diana - It is generally known that the temple of Diana at Ephesus was deemed one of the seven wonders of the world, and was a most superb building. It appears that the silver shrines mentioned here were small portable representations of this temple, which were bought by strangers as matters of curiosity, and probably of devotion. If we can suppose them to have been exact models of this famous temple, representing the whole exterior of its magnificent workmanship, which is possible, they would be held in high estimation, and probably become a sort of substitute for the temple itself, to worshippers of this goddess who lived in distant parts of Greece. The temple of Diana was raised at the expense of all Asia Minor, and yet was two hundred and twenty years in building, before it was brought to its sum of perfection. It was in length 425 feet, by 220 in breadth; and was beautified by 127 columns, which were made at the expense of so many kings; and was adorned with the most beautiful statues. To procure himself an everlasting fame, Erostratus burned it to the ground the same night on which Alexander the Great was born. It is reported that Alexander offered to make it as magnificent as it was before, provided he might put his name on the front; but this was refused. It was afterwards rebuilt and adorned, but Nero plundered it of all its riches. This grand building remains almost entire to the present day, and is now turned into a Turkish mosque. See an account of it in Montfaucon, Antiq. Expliq. vol. ii., with a beautiful drawing on plate vi., No. 20. See also Stuart's Athens. There were also pieces of silver struck with a representation of the temple of Minerva on one side: many coins occur in the reigns of the first Roman emperors, where temples, with idols in the porch, appear on the reverse; and several may be seen in Muselius, in the reigns of Trajan, Adrian, Antoninus Pius, etc. A beautiful representation of the temple of Diana at Ephesus may be seen on a medal engraved by Montfaucon, in his Antiq. Expliq. Suppl. vol. ii. plate 33. It has eight Doric columns in front, which Pliny says were sixty feet in length. In the entrance, the figure of Diana is represented with a sort of tower upon her head; her arms are supported by two staves; at her feet are represented two stags with their backs towards each other. The sun is represented on the right side of her head, and the moon as a crescent on the left. On each side and at the bottom of this temple are the words, πρωτων Ασιας Εφεσιων. Some think that the medals here referred to are the same that are meant by the silver shrines made by Demetrius and his craftsmen. See the note on Act 19:27.
Brought no small gain - There were many made, many sold, and probably at considerable prices.
Albert Barnes: Notes on the Bible - 1834
19:24: A silversmith - The word used here denotes "one who works in silver" in any way, either in making money, in stamping silver, or in forming utensils from it. It is probable that the employment of this man was confined to the business here specified, that of making shrines, as his complaint Acts . Act 19:26-27 implied that destroying this would be sufficient to throw them out of all employment. Silver shrines ναοὺς naous. Temples. The word "shrine" properly means "a case, small chest, or box"; particularly applied to a box in which sacred things are deposited. Hence, we hear of the shrines for relics (Webster). The word "shrines" here denotes "small portable temples, or edifices," made of silver, so as to represent the temple of Diana, and probably containing a silver image of the goddess. Such shrines would be purchased by devotees and by worshippers of the goddess, and by strangers, who would be desirous of possessing a representation of one of the seven wonders of the world. See the notes on Act 19:27. The great number of persons that came to Ephesus for her worship would constitute an ample sale for productions of this kind, and make the manufacture a profitable employment. It is well known that pagans everywhere are accustomed to carry with them small images, or representations of their gods, as an amulet or charm. The Romans had such images in all their houses, called penates, or household gods. A similar thing is mentioned as early as the time of Laban Gen 31:19, whose images Rachel had stolen and taken with her. Compare Jdg 17:5, "The man Micah had an house of gods"; Sa1 19:13; Hos 3:4. These images were usually enclosed in a box, case, or chest, made of wood, iron, or silver; and probably, as here, usually made to resemble the temple where the idol was worshipped.
Diana - This was a celebrated goddess of the pagan, and one of the twelve superior deities. In the heavens she was Luna, or Meui (the moon); on earth, Diana; and in hell, Hecate. She was sometimes represented with a crescent on her head, a bow in her hand, and dressed in a hunting habit; at other times with a triple face, and with instruments of torture. She was commonly regarded as the goddess of hunting. She was also worshipped under the various names of Lucina, Proserpine, Trivia, etc. She was also represented with a great number of breasts, to denote her as being the fountain of blessings, or as distributing her benefits to each in their proper station. She was worshipped in Egypt, Athens, Cilicia, and among pagan nations generally; but the most celebrated place of her worship was Ephesus, a city especially dedicated to her.
Unto the craftsmen - To the laborers employed under Demetrius in the manufacture of shrines.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:24: shrines: Ναους, temples, probably portable silver models of the temple of Diana, and small images of the goddess, somewhat like the Santa Casa purchased by pilgrims at Loretto.
Diana: Act 19:27, Act 19:28, Act 19:34, Act 19:35
brought: Act 16:16; Isa 56:11, Isa 56:12; Ti1 6:9, Ti1 6:10
Geneva 1599
19:24 For a certain [man] named Demetrius, a silversmith, which made silver (l) shrines for Diana, brought no small gain unto the craftsmen;
(l) These were special counterfeit temples with Diana's picture in them, which those who worshipped her bought.
John Gill
19:24 For a certain man, named Demetrius, a silversmith,.... Who worked in silver, not in coining silver money, but in making silver vessels, in melting silver, and casting it into moulds, and forming it into different shapes; and particularly,
which made silver shrines for Diana; who Diana was; see Gill on Acts 19:27, these were not coins or medals of silver, struck by Demetrius, with the figure of the temple of Diana on them, nor images of Diana, as the Ethiopic version reads; but they were chaplets, or little temples made of silver, in imitation of the temple of Diana at Ephesus, with her image included in it; the words may be rendered, "silver temples": in some manuscripts it is added, "like little chests": which being sold to the people,
brought no small gain to the craftsmen: who were of the same trade with him; masters of the same business, who employed others under them, as appears by what follows.
John Wesley
19:24 Silver shrines - Silver models of that famous temple, which were bought not only by the citizens, but by strangers from all parts. The artificers - The other silversmiths.
Robert Jamieson, A. R. Fausset and David Brown
19:24 silver shrines for--"of"
Diana--small models of the Ephesian temple and of the shrine or chapel of the goddess, or of the shrine and statue alone, which were purchased by visitors as memorials of what they had seen, and were carried about and deposited in houses as a charm. (The models of the chapel of our Lady of Loretto, and such like, which the Church of Rome systematically encourages, are such a palpable imitation of this heathen practice that it is no wonder it should be regarded by impartial judges as Christianity paganized).
gain to the craftsmen--the master-artificers.
19:2519:25: որ ժողովեացն իսկ եւ զձեռագէտս արուեստին, եւ ասէ. Ա՛րք՝ դուք ձեզէ՛ն իսկ գիտէք զի յայսմ գործոյ է շահ մեզ[2621]։ [2621] Ոմանք. Որ ժողովեաց իսկ զձե՛՛... դուք ինքնին գիտէք... է շահ մեր։
25. Ժողովելով նրանց եւ նոյն արուեստի մասնագէտներին՝ ասաց. «Ո՛վ մարդիկ, դուք ինքներդ գիտէք, որ մեր շահը այս գործից է,
25 Ինք մէկտեղ ժողվեց նոյն արհեստին բանուորները ու ըսաւ. «Մա՛րդիկ, դուք գիտէք թէ այս գործէն է մեր շահը
որ ժողովեաց իսկ եւ զձեռագէտս արուեստին եւ ասէ. Արք, դուք ձեզէն իսկ գիտէք, զի յայսմ գործոյ է շահ մեզ:

19:25: որ ժողովեացն իսկ եւ զձեռագէտս արուեստին, եւ ասէ. Ա՛րք՝ դուք ձեզէ՛ն իսկ գիտէք զի յայսմ գործոյ է շահ մեզ[2621]։
[2621] Ոմանք. Որ ժողովեաց իսկ զձե՛՛... դուք ինքնին գիտէք... է շահ մեր։
25. Ժողովելով նրանց եւ նոյն արուեստի մասնագէտներին՝ ասաց. «Ո՛վ մարդիկ, դուք ինքներդ գիտէք, որ մեր շահը այս գործից է,
25 Ինք մէկտեղ ժողվեց նոյն արհեստին բանուորները ու ըսաւ. «Մա՛րդիկ, դուք գիտէք թէ այս գործէն է մեր շահը
zohrab-1805▾ eastern-1994▾ western am▾
19:2525: собрав их и других подобных ремесленников, сказал: друзья! вы знаете, что от этого ремесла зависит благосостояние наше;
19:25  οὓς συναθροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν, ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν ἐστιν,
19:25. οὓς (to-which) συναθροίσας (having-collected-together-to) καὶ (and) τοὺς (to-the-ones) περὶ (about) τὰ (to-the-ones) τοιαῦτα (to-the-ones-unto-the-ones-these) ἐργάτας (to-workers) εἶπεν (it-had-said,"Ἄνδρες, (Men," ἐπίστασθε ( ye-stand-upon ) ὅτι (to-which-a-one) ἐκ (out) ταύτης (of-the-one-this) τῆς (of-the-one) ἐργασίας (of-a-working-unto) ἡ (the-one) εὐπορία (a-goodly-traversing-unto) ἡμῖν (unto-us) ἐστίν, (it-be,"
19:25. quos convocans et eos qui eiusmodi erant opifices dixit viri scitis quia de hoc artificio adquisitio est nobisWhom he calling together with the workmen of like occupation, said: Sirs, you know that our gain is by this trade.
25. whom he gathered together, with the workmen of like occupation, and said, Sirs, ye know that by this business we have our wealth.
19:25. And calling them together, with those who were employed in the same way, he said: “Men, you know that our income is from this craft.
19:25. Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth.
Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth:

25: собрав их и других подобных ремесленников, сказал: друзья! вы знаете, что от этого ремесла зависит благосостояние наше;
19:25  οὓς συναθροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν, ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν ἐστιν,
19:25. quos convocans et eos qui eiusmodi erant opifices dixit viri scitis quia de hoc artificio adquisitio est nobis
Whom he calling together with the workmen of like occupation, said: Sirs, you know that our gain is by this trade.
19:25. And calling them together, with those who were employed in the same way, he said: “Men, you know that our income is from this craft.
19:25. Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth.
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
19:25: By this craft we have our wealth - The word ευπορια not only signifies wealth, but also abundance. It was a most lucrative trade; and he plainly saw that, if the apostles were permitted to go on thus preaching, the worship of Diana itself would be destroyed; and, consequently, all the gain that he and his fellows derived from it would be brought to nought.
Albert Barnes: Notes on the Bible - 1834
19:25: With the workmen of like occupation - Those who were in his employ, and all others engaged in the same business. As they would be all affected in the same way, it was easy to produce an excitement among them all.
Sirs - Greek: Men.
By this craft - By this business or occupation. This is our trade.
Our wealth - Greek: our acquisition; our property. We are dependent on it for a living. It does not mean that they were rich, but that they relied on this for a subsistence. That it was a lucrative business is apparent, but it is not affirmed that they were in fact rich.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:25: ye know: Act 16:19; Hos 4:8, Hos 12:7, Hos 12:8; Pe2 2:3; Rev 18:3, Rev 18:11-19
John Gill
19:25 Whom he called together,.... That is, the craftsmen; "all his co-artificers", as the Syriac version reads, all the chief of the trade, the masters of it, as he himself was:
with the workmen of like occupation; who were employed by him, and the rest of the masters in the several branches of the business; as founders, engravers, polishers, &c. some might make the images, and others the temples, or shrines; some do one part and some another, so that abundance of persons might be employed in this business:
and said, Sirs, ye know that by this craft we have our wealth; the workmen not only had a comfortable and sufficient livelihood, but the masters of the trade grew rich: such a demand had they for their goods, and so profitable was this craft to them: this was a very strong and moving argument, to influence the masters and workmen; it so nearly touched them, and their worldly interest, than which nothing sticks closer to carnal men. Demetrius's way of address was very moving and persuasive, but his method manifestly betrayed what was his greatest concern, not religion, but his own secular interest; that which he should have mentioned last, if at all, he begins with: self is the leading and governing principle in a natural man.
John Wesley
19:25 The workmen - Employed by him and them.
Robert Jamieson, A. R. Fausset and David Brown
19:25 Whom he called together with the workmen of like occupation--rather, "with the workmen (or fabricators) of such articles," meaning the artisans employed by the master-artificers, all who manufactured any kind of memorial of the temple and its worship for sale.
19:2619:26: Եւ տեսանէք՝ եւ լսէք եթէ ո՛չ միայն զԵփեսացւոց, այլ գրեթէ ամենայն իսկ Ասիացւոց՝ Պաւղոսս այս հաւանեցուցեալ շրջեա՛ց բազում ժողովս, ասել թէ ո՛չ են աստուածք ձեռագործք[2622]։ [2622] Ոմանք. Եւ լսէք զի ոչ միայն... զամենայն իսկ Ասիացւոց՝ Պաւղոսս հա՛՛... զբազում ժողովս։
26. եւ տեսնում էք ու լսում, որ ոչ միայն եփեսացիներից, այլեւ գրեթէ ամբողջ Ասիայի նահանգից այս Պօղոսը բազում ժողովուրդ համոզելով, դարձի է բերել՝ ասելով, թէ դրանք, որ ձեռքով են շինուած, աստուածներ չեն:
26 Եւ կը տեսնէք ու կը լսէք թէ այս Պօղոսը ո՛չ միայն Եփեսացիները հապա գրեթէ բոլոր Ասիացիները համոզելով՝ մտքերնին դարձուց, ըսելով թէ՝ ‘Ձեռքով շինուածները աստուածներ չեն’։
Եւ տեսանէք եւ լսէք եթէ ոչ միայն զԵփեսացւոց, այլ գրեթէ զամենայն իսկ Ասիացւոց, Պաւղոսս այս հաւանեցուցեալ շրջեաց բազում ժողովս ասել թէ` Ոչ են աստուածք ձեռագործք:

19:26: Եւ տեսանէք՝ եւ լսէք եթէ ո՛չ միայն զԵփեսացւոց, այլ գրեթէ ամենայն իսկ Ասիացւոց՝ Պաւղոսս այս հաւանեցուցեալ շրջեա՛ց բազում ժողովս, ասել թէ ո՛չ են աստուածք ձեռագործք[2622]։
[2622] Ոմանք. Եւ լսէք զի ոչ միայն... զամենայն իսկ Ասիացւոց՝ Պաւղոսս հա՛՛... զբազում ժողովս։
26. եւ տեսնում էք ու լսում, որ ոչ միայն եփեսացիներից, այլեւ գրեթէ ամբողջ Ասիայի նահանգից այս Պօղոսը բազում ժողովուրդ համոզելով, դարձի է բերել՝ ասելով, թէ դրանք, որ ձեռքով են շինուած, աստուածներ չեն:
26 Եւ կը տեսնէք ու կը լսէք թէ այս Պօղոսը ո՛չ միայն Եփեսացիները հապա գրեթէ բոլոր Ասիացիները համոզելով՝ մտքերնին դարձուց, ըսելով թէ՝ ‘Ձեռքով շինուածները աստուածներ չեն’։
zohrab-1805▾ eastern-1994▾ western am▾
19:2626: между тем вы видите и слышите, что не только в Ефесе, но почти во всей Асии этот Павел своими убеждениями совратил немалое число людей, говоря, что делаемые руками человеческими не суть боги.
19:26  καὶ θεωρεῖτε καὶ ἀκούετε ὅτι οὐ μόνον ἐφέσου ἀλλὰ σχεδὸν πάσης τῆς ἀσίας ὁ παῦλος οὖτος πείσας μετέστησεν ἱκανὸν ὄχλον, λέγων ὅτι οὐκ εἰσὶν θεοὶ οἱ διὰ χειρῶν γινόμενοι.
19:26. καὶ (and) θεωρεῖτε (ye-surveil-unto) καὶ (and) ἀκούετε (ye-hear) ὅτι (to-which-a-one) οὐ (not) μόνον (to-alone) Ἐφέσου (of-an-Efesos,"ἀλλὰ (other) σχεδὸν (to-holdened) πάσης (of-all) τῆς (of-the-one) Ἀσίας (of-an-Asia,"ὁ (the-one) Παῦλος (a-Paulos) οὗτος (the-one-this) πείσας (having-conduced) μετέστησεν (it-stood-with) ἱκανὸν (to-ampled) ὄχλον, (to-a-crowd) λέγων (forthing) ὅτι (to-which-a-one) οὐκ (not) εἰσὶν (they-be) θεοὶ (deities) οἱ (the-ones) διὰ (through) χειρῶν (of-hands) γινόμενοι . ( becoming )
19:26. et videtis et auditis quia non solum Ephesi sed paene totius Asiae Paulus hic suadens avertit multam turbam dicens quoniam non sunt dii qui manibus fiuntAnd you see and hear that this Paul, by persuasion hath drawn away a great multitude, not only of Ephesus, but almost of all Asia, saying: they are not gods which are made by hands.
26. And ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands:
19:26. And you are seeing and hearing that this man Paul, by persuasion, has turned away a great multitude, not only from Ephesus, but from nearly all of Asia, saying, ‘These things are not gods which have been made by hands.’
19:26. Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands:
Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands:

26: между тем вы видите и слышите, что не только в Ефесе, но почти во всей Асии этот Павел своими убеждениями совратил немалое число людей, говоря, что делаемые руками человеческими не суть боги.
19:26  καὶ θεωρεῖτε καὶ ἀκούετε ὅτι οὐ μόνον ἐφέσου ἀλλὰ σχεδὸν πάσης τῆς ἀσίας ὁ παῦλος οὖτος πείσας μετέστησεν ἱκανὸν ὄχλον, λέγων ὅτι οὐκ εἰσὶν θεοὶ οἱ διὰ χειρῶν γινόμενοι.
19:26. et videtis et auditis quia non solum Ephesi sed paene totius Asiae Paulus hic suadens avertit multam turbam dicens quoniam non sunt dii qui manibus fiunt
And you see and hear that this Paul, by persuasion hath drawn away a great multitude, not only of Ephesus, but almost of all Asia, saying: they are not gods which are made by hands.
19:26. And you are seeing and hearing that this man Paul, by persuasion, has turned away a great multitude, not only from Ephesus, but from nearly all of Asia, saying, ‘These things are not gods which have been made by hands.’
19:26. Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands:
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
26: Замечательно здесь свидетельство об успехах проповеди Павла из уст врагов его, подтверждающее сказанное выше (ст. 10-ый).

"Говоря, что делаемые руками человеческими не суть боги..." Замечательное выражение язычника, показывающее, что народ языческий отождествлял статуи богов с самими богами или представлял, что боги живут в этих статуях (ср. XVII:29; 1Кор.VIII:4; X:20: и др. ).
Adam Clarke: Commentary on the Bible - 1831
19:26: This Paul hath persuaded and turned away much people - From the mouth of this heathen we have, in one sentence, a most pleasing account of the success with which God had blessed the labors of the apostles: not only at Ephesus, but almost throughout all Asia, they had persuaded and converted much people; for they had insisted that they could be no gods which are made with hands; and this the common sense of the people must at once perceive.
Albert Barnes: Notes on the Bible - 1834
19:26: Ye see and hear - You see at Ephesus, and you hear the same in other places.
Throughout all Asia - All Asia Minor; or perhaps the province of which Ephesus was the capital. See the notes on Act 2:9.
This Paul hath persuaded - We have here the noble testimony of a pagan to the zeal and success of the ministry of Paul. It is an acknowledgment that his labors had been most strikingly successful in turning the people from idolatry.
Saying that they be no gods ... - See the notes on Act 14:14-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:26: that not: Act 19:10, Act 19:18-20; Co1 16:8, Co1 16:9; Th1 1:9
that they: Act 14:15, Act 17:29; Psa 115:4-8, Psa 135:15-18; Isa 44:10-20, Isa 46:5-8; Jer 10:3-5, Jer 10:11, Jer 10:14, Jer 10:15; Hos 8:6; Co1 8:4, Co1 10:19, Co1 10:20, Co1 12:2; Gal 4:8
made: Act 19:35
John Gill
19:26 Moreover, ye see and hear,.... Demetrius appeals to their senses of seeing and hearing; they saw what was done in their own city, and they had heard how things were elsewhere; they might believe what they saw with their eyes, and they had reason to depend upon the report which was brought to their ears:
that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people; by "all Asia" is meant Ionia, that part of Asia, of which Ephesus was the metropolis; from whence great multitudes came to Ephesus, and heard Paul in the school of Tyrannus, Acts 19:10 so that not only many in the city of Ephesus, but even in almost every city and town of Asia, had heard and received the Gospel preached by Paul; of whom Demetrius speaks very contemptibly, as if he was a worthless vagabond fellow, who had the art of persuading and deluding people; he prevailed upon them to believe in Christ whom he preached, and turned away much people from the worshipping of idols, to the living God:
saying, that they be no gods which are made with hands; such as was their Diana, and the images of her, which these workmen made; and consequently if his doctrine prevailed, as it had much already, their trade would be worth nothing, and their livelihood be lost, which was the grand thing they had in view; for one would think they could never believe themselves, that the images they made were really gods; but whether they did or not, certain it is, that the apostle's doctrine was true, that such could not be gods, and which agrees both with reason and revelation.
John Wesley
19:26 Saying, that they are not gods which are made with hands - This manifestly shows, that the contrary opinion did then generally prevail, namely, that there was a real Divinity in their sacred images. Though some of the later heathens spoke of them just as the Romanists do now.
Robert Jamieson, A. R. Fausset and David Brown
19:26 ye see and hear--The evidences of it were to be seen, and the report of it was in everybody's mouth.
that not alone at Ephesus, but almost throughout all Asia, this Paul hath . . . turned away much people--Noble testimony this to the extent of Paul's influence!
saying that they be no gods which are made with hands--The universal belief of the people was that they were gods, though the more intelligent regarded them only as habitations of Deity, and some, probably, as mere aids to devotion. It is exactly so in the Church of Rome.
19:2719:27: Եւ ո՛չ միայն այս ճգնէ զմեր կողմս՝ գա՛լ ՚ի յանդիմանութիւն, այլ եւ զմեծին աստուածոյ Արտեմեայ զմեհեանն յոչինչ համարեալ. նա՝ եւ քակելո՛ց եւս իցէ մեծութիւն նորա, զոր ամենայն Ասիայ՝ եւ տիեզերք պաշտեն[2623]։ [2623] Ոմանք. Զմեր կողմանս... աստուծոյն... յոչինչ համարել. նա եւ քակելոց է մեծութիւն նորա. կամ՝ իցէ զմեծութիւն նորա։
27. Եւ սրա վտանգն է ոչ միայն այն, որ մեր կողմը պիտի արհամարհուի, այլ նաեւ այն, որ Արտեմիս մեծ դիցուհու մեհեանը ոչինչ պիտի համարուի, այն աստիճան, որ պիտի քանդուի նաեւ մեծութիւնը նրա, որին ամբողջ Ասիան եւ աշխարհն է պաշտում»:
27 Ուստի վտանգ կայ որ՝ ո՛չ միայն այս մեր կողմը* պիտի նախատուի, հապա մեծ աստուածուհիին՝ Արտեմիսին՝ տաճարն ալ ոչինչ պիտի սեպուի եւ անոր մեծափառութիւնը պիտի խափանուի, որ բոլոր Ասիա ու աշխարհ կը պաշտեն»։
Եւ ոչ միայն այս ճգնէ զմեր կողմնս գալ ի յանդիմանութիւն, այլ եւ զմեծին աստուածոյ Արտեմեայ զմեհեանն յոչինչ համարել. նա եւ քակելոց եւս իցէ մեծութիւն նորա, զոր ամենայն Ասիա եւ տիեզերք պաշտեն:

19:27: Եւ ո՛չ միայն այս ճգնէ զմեր կողմս՝ գա՛լ ՚ի յանդիմանութիւն, այլ եւ զմեծին աստուածոյ Արտեմեայ զմեհեանն յոչինչ համարեալ. նա՝ եւ քակելո՛ց եւս իցէ մեծութիւն նորա, զոր ամենայն Ասիայ՝ եւ տիեզերք պաշտեն[2623]։
[2623] Ոմանք. Զմեր կողմանս... աստուծոյն... յոչինչ համարել. նա եւ քակելոց է մեծութիւն նորա. կամ՝ իցէ զմեծութիւն նորա։
27. Եւ սրա վտանգն է ոչ միայն այն, որ մեր կողմը պիտի արհամարհուի, այլ նաեւ այն, որ Արտեմիս մեծ դիցուհու մեհեանը ոչինչ պիտի համարուի, այն աստիճան, որ պիտի քանդուի նաեւ մեծութիւնը նրա, որին ամբողջ Ասիան եւ աշխարհն է պաշտում»:
27 Ուստի վտանգ կայ որ՝ ո՛չ միայն այս մեր կողմը* պիտի նախատուի, հապա մեծ աստուածուհիին՝ Արտեմիսին՝ տաճարն ալ ոչինչ պիտի սեպուի եւ անոր մեծափառութիւնը պիտի խափանուի, որ բոլոր Ասիա ու աշխարհ կը պաշտեն»։
zohrab-1805▾ eastern-1994▾ western am▾
19:2727: А это нам угрожает тем, что не только ремесло наше придет в презрение, но и храм великой богини Артемиды ничего не будет значить, и испровергнется величие той, которую почитает вся Асия и вселенная.
19:27  οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν, ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς, ἣν ὅλη ἡ ἀσία καὶ ἡ οἰκουμένη σέβεται.
19:27. οὐ (Not) μόνον (to-alone) δὲ (moreover) τοῦτο (the-one-this) κινδυνεύει (it-perileth-of) ἡμῖν (unto-us) τὸ (to-the-one) μέρος (to-a-portion) εἰς (into) ἀπελεγμὸν (to-a-confuting-off-of) ἐλθεῖν, (to-have-had-came,"ἀλλὰ (other) καὶ (and) τὸ (to-the-one) τῆς (of-the-one) μεγάλης (of-great) θεᾶς (of-a-deitess) Ἀρτέμιδος (of-an-artemis) ἱερὸν (to-sacred) εἰς (into) οὐθὲν (to-not-from-one) λογισθῆναι, (to-have-been-fortheed-to,"μέλλειν (to-impend) τε (also) καὶ (and) καθαιρεῖσθαι (to-be-lifted-down-unto) τῆς (of-the-one) μεγαλειότητος (of-a-great-belongness) αὐτῆς, (of-it,"ἣν (to-which) ὅλη (whole) [ἡ] "[the-one]"Ἀσία (an-Asia) καὶ (and) [ἡ] "[the-one]"οἰκουμένη (being-housed-unto) σέβεται . ( it-revereth )
19:27. non solum autem haec periclitabitur nobis pars in redargutionem venire sed et magnae deae Dianae templum in nihilum reputabitur sed et destrui incipiet maiestas eius quam tota Asia et orbis colitSo that not only this our craft is in danger to be set at nought, but also the temple of great Diana shall be reputed for nothing! Yea, and her majesty shall begin to be destroyed, whom all Asia and the world worshippeth.
27. and not only is there danger that this our trade come into disrepute; but also that the temple of the great goddess Diana be made of no account, and that she should even be deposed from her magnificence, whom all Asia and the world worshippeth.
19:27. Thus, not only is this, our occupation, in danger of being brought into repudiation, but also the temple of the great Diana will be reputed as nothing! Then even her majesty, whom all of Asia and the world worships, will begin to be destroyed.”
19:27. So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.
So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth:

27: А это нам угрожает тем, что не только ремесло наше придет в презрение, но и храм великой богини Артемиды ничего не будет значить, и испровергнется величие той, которую почитает вся Асия и вселенная.
19:27  οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν, ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς, ἣν ὅλη ἡ ἀσία καὶ ἡ οἰκουμένη σέβεται.
19:27. non solum autem haec periclitabitur nobis pars in redargutionem venire sed et magnae deae Dianae templum in nihilum reputabitur sed et destrui incipiet maiestas eius quam tota Asia et orbis colit
So that not only this our craft is in danger to be set at nought, but also the temple of great Diana shall be reputed for nothing! Yea, and her majesty shall begin to be destroyed, whom all Asia and the world worshippeth.
19:27. Thus, not only is this, our occupation, in danger of being brought into repudiation, but also the temple of the great Diana will be reputed as nothing! Then even her majesty, whom all of Asia and the world worships, will begin to be destroyed.”
19:27. So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.
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: "Смотри, говорит Златоуст, как идолослужение везде поддерживается корыстью: не потому (восстают), что их богопочтению угрожала опасность, но потому, что лишались возможности прибытка... Ибо это (слова Димитрия) значит почти то же, что: "нам, при нашем ремесле, угрожает опасность умереть с голоду".

"Вся Асия и вселенная...", - т. е. весь греко-римский мир.
Adam Clarke: Commentary on the Bible - 1831
19:27: The temple of the great goddess Diana - From a number of representations of the Ephesian goddess Diana, which still remain, we find that she was widely different from Diana the huntress. She is represented in some statues all covered over with breasts, from the shoulders down to the feet; in others she is thus represented, from the breast to the bottom of the abdomen, the thighs and legs being covered with the heads of different animals. From this it is evident that, under this name and form, nature, the nourisher and supporter of all things, was worshipped: the sun and moon, being grand agents, in all natural productions, were properly introduced as her attributes or symbols. Because she was the representative of universal nature, she was called, in opposition to Diana the huntress and goddess of chastity, the Great goddess Diana; not only worshipped in Asia, but throughout the whole world; both the Greeks and the Romans unanimously conjoining in her worship.
Several statues of this Ephesian Diana still remain; and some beautiful ones are represented by Montfaucon, in his Antig. Expliq. vol. i. book iii. cap. 15, plates 46, 47, 48. From this father of antiquaries, much information on this subject may be derived. He observes that the original statue of Diana of Ephesus, which was in that noble temple, esteemed one of the wonders of the world, was made of ivory, as Pliny says; but Vitruvius says it was made of cedar; and others, of the wood of the vine. The images of this goddess are divided into several bands, or compartments; so that they appear swathed from the breasts to the feet. On the head is generally represented a large tower, two stories high. A kind of festoon of flowers and fruit descends from her shoulders; in the void places of the festoon a crab is often represented, and sometimes crowned by two genii or victories. The arms are generally extended, or stretched a little out from the sides; and on each one or two lions. Below the festoon, between the two first bands, there are a great number of paps: hence she has been styled by some of the ancients, Multimammia, and πολυμαϚος, the goddess with the multitude of paps: on one figure I count nineteen. Between the second and third bands, birds are represented; between the third and fourth, a human head with tritons; between the fourth and fifth, heads of oxen. Most of the images of this goddess are represented as swathed nearly to the ancles, about which the folds of her robe appear. Though there is a general resemblance in all the images of the Ephesian Diana, yet some have more figures or symbols, some less: these symbols are generally paps, human figures, oxen, lions, stags, griffins, sphinxes, reptiles, bees, branches of trees, and roses.
That nature is intended by this goddess is evident from the inscription on two of those represented by Montfaucon: παναιολος φυσις παντων μητηρ, Nature, full of varied creatures, and mother of all things. It is evident that this Diana was a composition of several deities: her crown of turrets belongs to Cybele, the mother of the gods; the lions were sacred to her also; the fruits and oxen are symbols of Ceres; the griffins were sacred to Apollo; and the deer or stags to Diana. The crab being placed within the festoon of flowers evidently refers to the northern tropic Cancer; and the crab being crowned in that quarter may refer to the sun having accomplished his course, and begun to return with an increase of light, heat, etc: The paps, or breasts, as has already been observed, show her to be the nurse of all things; and the different animals and vegetables represented on those images point out nature as the supporter of the animal and vegetable world: the moon and tritons show her influence on the sea; and the sun her influence on the earth. All these things considered, it is no wonder that this goddess was called at Ephesus the Great Diana, and that she was worshipped, not only in that city, but in all the world. In the worship of this deity, and in the construction of her images, the heathens seem to have consulted common sense and reason in rather an unusual manner. But we must observe, also, that among the Greeks and Romans they had two classes of deities: the Dii Majores, and the Dii Minores: the great gods, and the minor gods. The latter were innumerable; but the former; among whom was Diana, were only twelve - Jupiter, Neptune, Apollo, Mars, Mercury, and Vulcan; Juno, Vesta, Ceres, Diana, Venus, and Minerva. These twelve were adored through the whole Gentile world, under a variety of names.
Albert Barnes: Notes on the Bible - 1834
19:27: So that not only ... - The grounds of the charge which Demetrius made against Paul were two: first, that the business of the craftsmen would be destroyed usually the first thing that strikes the mind of a sinner who is influenced By self-interest alone; and, second, that the worship of Diana would cease if Paul and his fellow-laborers were suffered to continue their efforts.
This our craft - This business in which we are engaged, and on which we are dependent. Greek: this part τὸ μέρος to meros which pertains to us.
To be set at nought - To be brought into contempt. It will become so much an object of ridicule and contempt that we shall have no further employment. Greek: "Is in danger of coming into refutation" εἰς ἀπελεγμὸν eis apelegmon. Since what is refuted by argument is deemed useless, so the word comes also to signify what is useless, or which is an object of contempt or ridicule. We may here remark:
(1) That the extensive pRev_alence of the Christian religion would destroy many kinds of business in which people now engage. It would put an end to all that now ministers to the pride, vanity, luxury, vice, and ambition of people. Let religion pRev_ail, and wars would cease, and all the preparations for war which now employ so many hearts and hands would be useless. Let religion pRev_ail, and temperance would pRev_ail also; and consequently all the capital and labor now employed in distilling and vending ardent spirits would be withdrawn, and the business be broken up. Let religion pRev_ail, and licentiousness would cease, and all the arts which minister to it would be useless. Let Christianity pRev_ail, and all that goes now to minister to idolatry, and the corrupt passions of people, would be destroyed. No small part of the talent, also, that is now worse than wasted in corrupting others by ballads and songs, by fiction and licentious tales, would be withdrawn. A vast amount of capital and talent would thus be at once set at liberty, to be employed in nobler and better purposes.
(2) the effect of religion is often to bring the employments of people into shame and contempt. A Rev_ival of religion often makes the business of distilling an object of abhorrence. It pours shame on those who are engaged in ministering to the vices and luxuries of the world. Religion Rev_eals the evil of such a course of life, and those vices are banished by the mere pRev_alence of better principles. Yet,
(3) The talent and capital thins disengaged is not rendered useless. It may be directed to other channels and other employment. Religion does not make people idle. It leads people to devote their talents to useful employments, and opens fields in which all may toil usefully to themselves and to their fellow-men. If all the capital, the genius, and the learning which are now wasted, and worse than wasted, were to be at once withdrawn from their present pursuits, they might be profitably employed. There is not now a useless man who might, not be useful; there is not a cent wasted which might not be employed to advantage in the great work of making the world better and happier.
But also that the temple of the great goddess Diana should be despised - This temple, so celebrated, was regarded as one of the seven wonders of the world. It was 220 years in building before it was brought to perfection. It was built at the expense of all Asia Minor. The original object of worship among the Ephesians was a small statue of Diana, made of wood, but of what kind of wood is unknown. Pliny says that the temple was made of cedar, but that it was doubtful of what kind of wood the image was made. Some have said that it was of ebony. Mucian, who was three times consul, says that the Image was made of vine, and was never changed, though the temple was rebuilt seven times (Pliny, 16:79). See Vitruvius, ii. 9. It was merely an Egyptian hieroglyphic, with many breasts, representing the goddess of Nature - under which idea Diana was probably worshipped at Ephesus. Since the original figure became decayed by age, it was propped up by two rods of iron like spits, which were carefully copied in the image which was afterward made in imitation of the first.
A temple, most magnificent in structure, was built to contain the image of Diana, which was several times built and rebuilt. The first is said to have been completed in the reign of Servius Tullius, at least 570 b. c. Another temple is mentioned as having been designed by Ctesiphon, 540 years before the Christian era, and which was completed by Daphnis of Miletus and a citizen of Ephesus. This temple was partially destroyed by fire on the very day on which Socrates was poisoned, in 400 b. c., and again in 356 b. c., by the philosopher Herostratus, on the day on which Alexander the Great was born. He confessed, upon being put to the torture, that the only motive he had was to immortalize his name. The four walls, and a few columns only, escaped the flames. The temple was repaired, and restored to more than its former magnificence, in which, says Pliny (lib. xxxvi. c. 14), 220 years were required to bring it to completion.
It was 425 feet in length, 220 in breadth, and was supported by 127 pillars of Parian marble, each of which was 60 feet high. These pillars were furnished by as many princes, and 36 of them were curiously carved, and the rest were finely polished. Each pillar, it is supposed, with its base, contained 150 tons of marble. The doors and panelling were made of cypress wood, the roof of cedar, and the interior was rendered splendid by decorations of gold, and by the finest productions of ancient artists. This celebrated edifice, after suffering various partial demolitions, was finally burned by the Goths, in their third naval invasion, in 260 a. d. Travelers are now left to conjecture where its site was. Amidst the confused ruins of ancient Ephesus, it is now impossible to tell where this celebrated temple was, once one of the wonders of the world. "So passes away the glory of this world." See the Edinburgh Encyclopedia's "Ephesus" also Anacharsis' Travels, vol. vi. p. 188; Ancient Universal Hist., vol. vii. p. 416; and Pococke's Travels.
And her magnificence - Her majesty and glory; that is, the splendor of her temple and her worship.
Whom all Asia - All Asia Minor.
And the world - Other parts of the world. The temple had been built by contributions from a great number of princes, and doubtless multitudes from all parts of the earth came to Ephesus to pay their homage to Diana.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:27: that not: Act 19:21; Zep 2:11; Mat 23:14; Ti1 6:5
whom: Jo1 5:19; Rev 13:3, Rev 13:8
Geneva 1599
19:27 So that not only (m) this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.
(m) As if he said, "If Paul goes on in this way as he has begun, to confuse the opinion which men have of Diana's image, all of our gain will come to nothing."
John Gill
19:27 So that not only this our craft is in danger to be set at nought,.... Or "to come into reproof", as the words may be literally rendered, and as they are in the Vulgate Latin version; that is, if this notion prevails, that they are not gods, which are made with hands, this art and business of making shrines and images for Diana will be brought into contempt, and come to nothing; who will buy them, when once they believe there is no divinity in them? they will despise them, and the makers of them; yea, the latter will be in danger of being taken up, and charged, convicted, reproved and punished as idolaters, and blasphemers of deity; to which sense the Ethiopic version inclines, which renders it, "and not only for this thing we shall be in danger"; of being called to an account for making these shrines; our business will be put down, and we shall be treated with disgrace, if not with severity:
but also that the temple of the great goddess Diana should be despised; here religion is pretended, and a concern shown for that; partly on purpose to cover, as much as could be, the selfish and avaricious principles from which Demetrius acted; and partly the more to stir up the meaner and more ignorant sort of people, and irritate and provoke them, and set them against Paul and his doctrine, who generally speaking are the most bigoted. Diana is said to be the daughter of Jupiter, by Latona; she is often called the goddess of hunting, and is said to preside at births; the moon was worshipped by the Heathens under her name; she is here called the "great" goddess, for the Gentiles had their greater and their lesser gods, and she is reckoned among the former, which were in number twelve; Juno, Vesta, Minerva, Ceres, Diana, Venus, Mars, Mercury, Jupiter, Neptune, Vulcan, and Apollo: the temple of Diana at Ephesus is reckoned among the seven wonders of the world; it was about seven furlongs distant from the city (l), and was 425 feet long, and 220 feet broad, and had in it 127 pillars, 60 feet high; it was built on marshy ground, that it might not be affected with earthquakes; and yet that such a pile of building might not stand upon a slippery and unstable foundation, coals and fleeces of wool were laid in the foundation and trodden in it, according to Pliny (m), from whom this account is taken; who says it was two hundred and twenty years in building, and elsewhere he says it was four hundred years; the architect who first began it, he makes to be one Chersiphron; but it is commonly ascribed to the Amazons, and particularly to the Amazon Otrira, the wife of Mars; though Pausanias (n), as he observes that the temple of Diana of the Ephesians was built before the Ionians came into these parts, so he denies that it was built by the Amazons, but affirms that the builders of it were Cresus, and Ephesus, the son of Caystrus. Solinus (o), who calls it a fabric of the Amazons, says it was
"so magnificent, that Xerxes, when he burnt all the temples in Asia, spared this only; but (adds he) this clemency of Xerxes did not preserve the sacred temple from evil; for Herostratus set fire to this noble fabric with his own hands, for no other reason, as he confessed, than to get himself a name.''
At which the Ephesians were so enraged, that they got an order published by the common council of Asia, throughout all the neighbouring kingdoms and nations, that his name should not be once mentioned (p); which however, though it might be regarded for a while, was not always; for his name has since been both spoken of, and transmitted in writing to posterity. The above historian observes, that the temple at Ephesus was burnt, the same day in which Alexander was born at Pella; which occasioned Timaeus facetiously to say, as is related by Cicero (q).
"it is no wonder that the temple of Diana of the Ephesians should be burnt the same night that Alexander was born, seeing Diana, being desirous to be present at the delivery of Olympias, (the mother of Alexander,) was absent from her own house.''
However, the inhabitants of Ephesus being very rich, and also willing to communicate to the charge of rebuilding this edifice, the women even bringing their gold, silver, and other precious ornaments, the work was set about, and a fabric was raised much more beautiful than the former; the name of the architect by whom it was rebuilt was Dinocrates; and so it continued, to this time the apostle was at Ephesus, a very fine and grand building, and commanded great attention, veneration, and respect from men; and which Demetrius suggests would fall into contempt, through the doctrine of the apostle, should he be suffered to go on:
and her magnificence should be destroyed, whom all Asia and the world worshippeth; by "her magnificence" is meant, her deity; which must be denied her, as well as her temple despised, if Paul's doctrine was true, and should obtain; so the Syriac version renders it, "the goddess herself"; and the Ethiopic version, "her divinity": what Demetrius says of her, that she was worshipped by all Asia, and the world, was fact; not only all Asia was concerned in building her temple at Ephesus, as many writers affirm (r); but she was one of the highest class of deities, and received as such by the whole Gentile world; yea, Diana of the Ephesians, as distinguished from all other Dianas, was revered by all nations. There were temples of Diana of the Ephesians in other places, particularly at Corinth, as Pausanias relates; and who also affirms, that all the cities celebrate Diana of the Ephesians, and men in private honour her above other deities; the reasons are, the glory of the Amazons, from whom according to fame her image was, and because of the antiquity of the temple: three other things besides these, adds he, contribute to the glory of it; the magnificence of the temple, which exceeds whatever was done by man, and the splendour of the city of the Ephesians, and the renown of the deity in it (s): here the silversmith suggests the catholicism and universality of their religion, in favour of it.
(l) Herodot. l. 1. c. 26. (m) Nat. Hist. l. 16. c. 40. & l. 36. c. 14. (n) Achaica sive, 1. 7. p. 399. (o) Polyhistor. c. 53. (p) A. Gell. Noct. Attic. l. 2. c. 6. (q) De natura Deorum, l. 2. p. 1918. (r) Plin. l. 16. c. 40. & l. 36. c. 14. Alex. ab Alex. l. 6. c. 2. Ganz Chronolog. par. 2. fol. 9. 2. (s) Corinthiaca sive, l. 2. p. 88. & Messenica, sive, l. 4. p. 275.
John Wesley
19:27 There is danger, not only that this our craft [trade] should come into disgrace, but also that the temple of the great goddess Diana should be despised - No wonder a discourse should make so deep an impression, which was edged both by interest and superstition. The great goddess was one of the standing titles of Diana. Her majesty destroyed - Miserable majesty, which was capable of being thus destroyed! Whom all Asia and the world - That is, the Roman empire, worshippeth - Although under a great variety of titles and characters. But the multitude of those that err does not turn error into truth.
Robert Jamieson, A. R. Fausset and David Brown
19:27 So that not only this our craft is in danger . . . but, &c.--that is, "that indeed is a small matter; but there is something far worse." So the masters of the poor Pythoness put forward the religious revolution which Paul was attempting to effect at Philippi, as the sole cause of their zealous alarm, to cloak the self-interest which they felt to be touched by his success (Acts 16:19-21). In both cases religious zeal was the hypocritical pretext; self-interest, the real moving cause of the opposition made.
also the temple of the great goddess Diana . . . despised, and her magnificence . . . destroyed, whom all Asia and the world worshippeth--It was reckoned one of the wonders of the world. It was built about 550 B.C., of pure white marble, and though burned by a fanatic on the night of the birth of Alexander the Great, 356 B.C., was rebuilt with more splendor than before. It was four hundred twenty-five feet long by two hundred twenty broad, and the columns, one hundred twenty-seven in number, were sixty feet in height, each of them the gift of a king, and thirty-six of them enriched with ornament and color. It was constantly receiving new decorations and additional buildings, statues, and pictures by the most celebrated artists, and kindled unparalleled admiration, enthusiasm, and superstition. Its very site is now a matter of uncertainty. The little wooden image of Diana was as primitive and rude as its shrine was sumptuous; not like the Greek Diana, in the form of an imposing huntress, but quite Asiatic, in the form of a many-breasted female (emblematic of the manifold ministrations of Nature to man), terminating in a shapeless block. Like some other far-famed idols, it was believed to have fallen from heaven (Acts 19:35), and models of it were not only sold in immense numbers to private persons, but set up for worship in other cities [HOWSON]. What power must have attended the preaching of that one man by whom the death blow was felt to be given to their gigantic and witching superstition!
19:2819:28: Եւ զայս իբրեւ լուան, լի՛ եղեն բարկութեամբ. աղաղակէին եւ ասէին. Մե՛ծ է Արտեմիս Եփեսացւոց։
28. Երբ այս լսեցին, լցուեցին բարկութեամբ. աղաղակում էին ու ասում. «Մեծ է եփեսացիների Արտեմիսը»:
28 Երբ ասիկա լսեցին, բարկութեամբ լեցուած կը կանչվռտէին ու կ’ըսէին. «Մեծ է Եփեսացիներուն Արտեմիսը»։
Եւ զայս իբրեւ լուան, լի եղեն բարկութեամբ. աղաղակէին եւ ասէին. Մեծ է Արտեմիս Եփեսացւոց:

19:28: Եւ զայս իբրեւ լուան, լի՛ եղեն բարկութեամբ. աղաղակէին եւ ասէին. Մե՛ծ է Արտեմիս Եփեսացւոց։
28. Երբ այս լսեցին, լցուեցին բարկութեամբ. աղաղակում էին ու ասում. «Մեծ է եփեսացիների Արտեմիսը»:
28 Երբ ասիկա լսեցին, բարկութեամբ լեցուած կը կանչվռտէին ու կ’ըսէին. «Մեծ է Եփեսացիներուն Արտեմիսը»։
zohrab-1805▾ eastern-1994▾ western am▾
19:2828: Выслушав это, они исполнились ярости и стали кричать, говоря: велика Артемида Ефесская!
19:28  ἀκούσαντες δὲ καὶ γενόμενοι πλήρεις θυμοῦ ἔκραζον λέγοντες, μεγάλη ἡ ἄρτεμις ἐφεσίων.
19:28. ἀκούσαντες ( Having-heard ) δὲ (moreover) καὶ (and) γενόμενοι ( having-had-became ) πλήρεις ( repleted ) θυμοῦ (of-a-passion) ἔκραζον (they-were-clamoring-to) λέγοντες ( forthing ,"Μεγάλη (Great) ἡ (the-one) Ἄρτεμις (an-artemis) Ἐφεσίων . ( of-Efesos-belonged )
19:28. his auditis repleti sunt ira et exclamaverunt dicentes magna Diana EphesiorumHaving heard these things, they were full of anger and cried out, saying: Great is Diana of the Ephesians!
28. And when they heard this, they were filled with wrath, and cried out, saying, Great Diana of the Ephesians.
19:28. Upon hearing this, they were filled with anger, and they cried out, saying, “Great is Diana of the Ephesians!”
19:28. And when they heard [these sayings], they were full of wrath, and cried out, saying, Great [is] Diana of the Ephesians.
And when they heard [these sayings], they were full of wrath, and cried out, saying, Great [is] Diana of the Ephesians:

28: Выслушав это, они исполнились ярости и стали кричать, говоря: велика Артемида Ефесская!
19:28  ἀκούσαντες δὲ καὶ γενόμενοι πλήρεις θυμοῦ ἔκραζον λέγοντες, μεγάλη ἡ ἄρτεμις ἐφεσίων.
19:28. his auditis repleti sunt ira et exclamaverunt dicentes magna Diana Ephesiorum
Having heard these things, they were full of anger and cried out, saying: Great is Diana of the Ephesians!
19:28. Upon hearing this, they were filled with anger, and they cried out, saying, “Great is Diana of the Ephesians!”
19:28. And when they heard [these sayings], they were full of wrath, and cried out, saying, Great [is] Diana of the Ephesians.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: "Они были в таком состоянии, как будто криком своим хотели восстановить ее почитание и уничтожить все, сделанное Павлом" (Злат. ).
Albert Barnes: Notes on the Bible - 1834
19:28: Were full of wrath - Were greatly enraged - probably at the prospect of losing their gains.
Great is Diana ... - The term "great" was often applied by the Greeks to Diana. Thus, in Xenophon (Ephes. i.), he says, "I adjure you by your own goddess, the great (τὴν μεγάλην tē n megalē n) Diana of the Ephesians." The design of this clamor was doubtless to produce a persecution against Paul, and thus to secure a continuance of their employment. Often, when people have no arguments, they raise a clamor; when their employments are in danger of being ruined, they are filled with rage. We may learn, also, that when people's pecuniary interests are affected, they often show great zeal for religion, and expect by clamor in behalf of some doctrine to maintain their own interest, and to secure their own gains.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:28: they: Act 7:54, Act 16:19-24, Act 21:28-31; Psa 2:2; Rev 12:12
and cried: Act 19:34, Act 19:35; Sa1 5:3-5; Kg1 18:26-29; Isa 41:5-7; Jer 50:38; Rev 13:4; Rev 17:13
John Gill
19:28 And when they heard these sayings,.... Both the masters and the workmen;
they were full of wrath; against Paul and his doctrine:
and cried out, saying, great is Diana of the Ephesians; this goddess is frequently called in Heathen writers, Diana of the Ephesians, or the Ephesian Diana, because of her famous temple at Ephesus; and to distinguish her from all other Dianas: Pausanias makes mention of sixty Dianas at least, and yet seems not to have taken notice of them all; all of them had different epithets, by which they were distinguished from one another; the images were in different shapes, and they were worshipped with different rites: what seems most of all to distinguish the Ephesian Diana from others, is her having many paps; hence she is called, "multi mammia"; so Minutius Felix observes (t), that Diana is sometimes girt about on high as an huntress, and the Ephesian Diana is "mammis multis & uberibus extructa"; Just as the Isis of the Egyptians, which, Macrobius (u) says, signifies the earth; hence the whole body of the deity is covered with paps, because the whole universe is nourished by it: the priest of Diana of the Ephesians was an eunuch, and was obliged to abstain from all company; neither bathed, nor ate, nor drank with others, nor might he enter into the house of a private person; there was a feast kept every year in honour of her, at which young men in the flower of their age, and virgins well dressed, used to go to the temple in great pomp, keep the feast, and marry with each other. The temple was a sort of an asylum, as Heathen temples commonly were; and it had this particular privilege, that those that fled to it were freed from servitude (w). This goddess is called "great", agreeably to her name, for, "Diana", signifies "great" and venerable; because of her birth, being the daughter of Jupiter; and because of her great service, she was supposed to be of in assisting at births; and because of her magnificent temple and worship; and because she was worshipped by great persons: and here greatness is ascribed unto her, and a loud cry made of it, to animate one another, to gather a mob together, and to incense them and stir them up against the apostle and his companion: in the Arabic version, instead of Diana, it is Venus, both here and elsewhere, but wrongly.
(t) In Octavia, p. 22. (u) Saturnal. l. 1. c. 20. (w) Pausauias in Arcadicis, sive, l. 8. p. 476. Alex. Genial. Dier. l. 3. c. 20. & l. 6. c. 2. & c. 12.
Robert Jamieson, A. R. Fausset and David Brown
19:28 Great is Diana of the Ephesians--the civic cry of a populace so proud of their temple that they refused to inscribe on it the name of Alexander the Great, though he offered them the whole spoil of his Eastern campaign if they would do it [STRABO in HOWSON].
19:2919:29: Եւ լցա՛ւ քաղաքն խռովութեամբ. դիմեցին առ հասարակ ՚ի թեատրոնն, յափշտակեցին զԳայիոս եւ զԱրիստարքոս Մակեդովնացի՝ զուղղեկիցսն Պաւղոսի[2624]։ [2624] Ոմանք. Եւ դիմեցին առ հա՛՛... յափշտակէին զԴայիոս... Մակեդոնացիս, զուղեկիցսն։ Ուր Ոսկան. յափշտակելով։
29. Քաղաքը լցուեց խռովութեամբ. բոլորը միասին դիմեցին դէպի թատրոն, քարշ տալով Գայիոս եւ Արիստարքոս Մակեդոնացիներին՝ Պօղոսի ուղեկիցներին:
29 Եւ բոլոր քաղաքը խռովութեամբ լեցուեցաւ եւ յափշտակելով Գայիոս ու Արիստարքոս Մակեդոնացիները՝ Պօղոսին ճանապարհորդակիցները՝ ամէնքը մէկէն թատրոնը վազեցին։
Եւ լցաւ քաղաքն խռովութեամբ, դիմեցին առ հասարակ ի թէատրոնն, յափշտակեցին զԳայիոս եւ զԱրիստարքոս Մակեդոնացի, զուղեկիցսն Պաւղոսի:

19:29: Եւ լցա՛ւ քաղաքն խռովութեամբ. դիմեցին առ հասարակ ՚ի թեատրոնն, յափշտակեցին զԳայիոս եւ զԱրիստարքոս Մակեդովնացի՝ զուղղեկիցսն Պաւղոսի[2624]։
[2624] Ոմանք. Եւ դիմեցին առ հա՛՛... յափշտակէին զԴայիոս... Մակեդոնացիս, զուղեկիցսն։ Ուր Ոսկան. յափշտակելով։
29. Քաղաքը լցուեց խռովութեամբ. բոլորը միասին դիմեցին դէպի թատրոն, քարշ տալով Գայիոս եւ Արիստարքոս Մակեդոնացիներին՝ Պօղոսի ուղեկիցներին:
29 Եւ բոլոր քաղաքը խռովութեամբ լեցուեցաւ եւ յափշտակելով Գայիոս ու Արիստարքոս Մակեդոնացիները՝ Պօղոսին ճանապարհորդակիցները՝ ամէնքը մէկէն թատրոնը վազեցին։
zohrab-1805▾ eastern-1994▾ western am▾
19:2929: И весь город наполнился смятением. Схватив Македонян Гаия и Аристарха, спутников Павловых, они единодушно устремились на зрелище.
19:29  καὶ ἐπλήσθη ἡ πόλις τῆς συγχύσεως, ὥρμησάν τε ὁμοθυμαδὸν εἰς τὸ θέατρον συναρπάσαντες γάϊον καὶ ἀρίσταρχον μακεδόνας, συνεκδήμους παύλου.
19:29. καὶ (And) ἐπλήσθη (it-was-repleted) ἡ (the-one) πόλις (a-city) τῆς (of-the-one) συγχύσεως, (of-a-pouring-together,"ὥρμησάν (they-corded-unto) τε (also) ὁμοθυμαδὸν (passioned-along) εἰς (into) τὸ (to-the-one) θέατρον (to-a-theatre) συναρπάσαντες ( having-snatched-together-to ) Γαῖον (to-a-Gaios) καὶ (and) Ἀρίσταρχον (to-an-Aristarchos) Μακεδόνας, (to-Makedonians,"συνεκδήμους (to-assemblers-out-together) Παύλου. (of-a-Paulos)
19:29. et impleta est civitas confusione et impetum fecerunt uno animo in theatrum rapto Gaio et Aristarcho Macedonibus comitibus PauliAnd the whole city was filled with confusion. And having caught Gaius and Aristarchus, men of Macedonia, Paul's companions, they rushed with one accord into the theatre.
29. And the city was filled with the confusion: and they rushed with one accord into the theatre, having seized Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel.
19:29. And the city was filled with confusion. And having seized Gaius and Aristarchus of Macedonia, companions of Paul, they rushed violently, with one accord, into the amphitheatre.
19:29. And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel, they rushed with one accord into the theatre.
And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul' s companions in travel, they rushed with one accord into the theatre:

29: И весь город наполнился смятением. Схватив Македонян Гаия и Аристарха, спутников Павловых, они единодушно устремились на зрелище.
19:29  καὶ ἐπλήσθη ἡ πόλις τῆς συγχύσεως, ὥρμησάν τε ὁμοθυμαδὸν εἰς τὸ θέατρον συναρπάσαντες γάϊον καὶ ἀρίσταρχον μακεδόνας, συνεκδήμους παύλου.
19:29. et impleta est civitas confusione et impetum fecerunt uno animo in theatrum rapto Gaio et Aristarcho Macedonibus comitibus Pauli
And the whole city was filled with confusion. And having caught Gaius and Aristarchus, men of Macedonia, Paul's companions, they rushed with one accord into the theatre.
19:29. And the city was filled with confusion. And having seized Gaius and Aristarchus of Macedonia, companions of Paul, they rushed violently, with one accord, into the amphitheatre.
19:29. And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel, they rushed with one accord into the theatre.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: "Схватив Македонян... спутников Павловых..." Павла, как видно и из сего и из дальнейшего, бунтовщики не нашли.

Один из этих спутников - Гаий, кажется - должен быть отличаем от Гаия Дервянина, упоминаемого далее (XX:4); другой - Аристарх из Фессалоники - есть упоминаемый XX:4; XXVII:2.

"Устремились на зрелище..." - в помещение городского театра, служившего обыкновенно местом для больших налюдных собраний.
Adam Clarke: Commentary on the Bible - 1831
19:29: The whole city was filled with confusion - Thus we find the peace of the whole city was disturbed, not by an apostle preaching the Gospel of Christ, but by one interested, unprincipled knave, who did not even plead conscience for what he was doing; but that it was by this craft he and his fellows got their wealth, and he was afraid to lose it.
Rushed - into the theater - The theatres, being very spacious and convenient places, were often used for popular assemblies and public deliberation, especially in matters which regarded the safety of the state. There are several proofs of this in ancient authors. So Tacitus, Hist. ii. 80, speaking concerning Vespasian, says: Antiochensium theatrum ingressus, ubi illis consultare mos est, concurrentes et in adulationem effusos alloquitur. "Having entered into the theater of the Antiochians, where it was the custom to hold consultations, the people running together, and being profuse in flattery, he addressed them." Frontinus, in Stratagem lib. iii. cap. 2, speaking of a public meeting at the theater at Agrigentum, observes, ubi ex more Graecorum locus consultationi praebebatur; which, according to the custom of the Greeks, is the place for public deliberation. See several examples in Kypke.
Albert Barnes: Notes on the Bible - 1834
19:29: Confusion - Tumult; disorder.
Gaius - He had lived at Corinth, and had kinky entertained Paul at his house, Co1 1:14; Rom 16:23.
Aristarchus - He attended Paul to Rome, and was there a prisoner with him, Col 4:10.
With one accord - Tumultuously; or with one mind or purpose.
Into the theatre - The theaters of the Greeks were not only places for public exhibitions, but also for holding assemblies, and often for courts, elections, etc. The people, therefore, naturally rushed there, as being a suitable place to decide this matter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:29: the whole: Act 19:32, Act 17:8, Act 21:30, Act 21:38
Gaius: Rom 16:23; Co1 1:14
Aristarchus: Act 20:4, Act 27:2; Col 4:10; Plm 1:24
Macedonia: Macedonia, an extensive province of Greece, was bounded on the north by the mountains of Haemus, on the south by Epirus and Achaia, on the east by the Aegean sea and Thrace, and on the west by the Adriatic sea; celebrated in all histories as being the third kingdom which, under Alexander the Great, obtained the empire of the world, and had under it 150 nations.
the theatre: Co1 4:9 *Gr.
John Gill
19:29 And the whole city was filled with confusion,.... For the workmen that made the silver shrines very likely ran up and down in the city, crying out, great is Diana of the Ephesians, which brought the people out of their houses to inquire what was the matter; and the mob gathering and increasing, as they went along, threw the whole city into confusion and disorder:
and having caught Gaius and Aristarchus, men of Macedonia; the latter of these was of Thessalonica in Macedonia, as appears from Acts 20:4 but of what place the former was, is not certain; however, being a Macedonian, he could not be the Gaius of Derbe, mentioned in the same place, nor the Gaius of Corinth, 1Cor 1:14 but some third person. They are both Greek names; Aristarchus signifies the chief of princes, or the prince of chiefs; and Gaius is a name taken from the joy of parents, and is the same with the Roman name, Caius; they are both reckoned among the seventy disciples; the former is said to be bishop of Apamea in Phrygia, and the latter Bishop of Ephesus; See Gill on Lk 10:1.
Paul's companions in travel; whom he brought with him out of Macedonia, and who had been with him to Jerusalem and Antioch, and were now returned with him to Ephesus, where they had been with him for the space of two years, or more: it is very much that this mob had not seized on Paul himself: it may be Paul was within doors, and these were without in the streets, and so were laid hold upon and carried away in a most forcible and violent manner by them: who having got them,
they rushed with one accord into the theatre; where the public plays were acted in honour of the goddess Diana, and where, among other things, men were set to fight with wild beasts; and very likely the intention of the mob, in hurrying Paul's companions thither, was to throw them to the wild beasts. A theatre is a spectacle or show, so called, because in them fights were shown, plays were acted, games exercised, and battles fought between men and men, and between men and beasts, and between beasts and beasts; concerning which, take the following account (x):
"Theatre, among the ancients, is a public edifice for the exhibiting of scenic spectacles, or shows to the people--under the word theatre was comprehended not only the eminence, whereon the actors appeared, and the action passed, but also the whole area, or extent of the place common to the actors and spectators: in this sense the theatre was a building encompassed with porticos, and furnished with seats of stone, disposed in semicircles, and ascending gradually over one another, which encompassed a space called the "orchestra"; in the front whereof was the "proscenium" or "pulpitum", whereon the actors performed the "scena", a large front adorned with orders of architecture; behind which was "postscenium", or the place where the actors made themselves ready, retired, &c. so that the "scena", in its full extent, comprehended all the part belonging to the actors. In the Greek theatres, the "orchestra" made a part of the "scena"; but in the Roman theatres, none of the actors ever descended into the "orchestra", which was taken up by the seats of the senators.''
For the better understanding the terms used, and the several parts of the theatre, let it be observed, that the "scena", according to others (y) was the place from whence the actors first went out; and it reached from one corner of the theatre to the other, and was threefold; "tragical", which was adorned in a royal manner with pillars and signs; "comical", which represented private buildings; and "satirical", which exhibited trees, caves, mountains, &c. Likewise, the "scena" was either "versile", when on a sudden the whole scene was turned by some machines; or "ductile", when by drawing away the boards the inward face of the scene appeared, or by drawing curtains. The "proscenium" was a place lower than the scene, in which the actors chiefly spoke and acted: the "postscenium" was a place in which these things were done, which could not be done fitly, and with decorum in the scenes: the "pulpitum" was a higher place in the "proscenium", in which those that recited stood: the "orchestra" was the last place, in which they danced, and near which the senators sat. Tarquinius Priscus was the first who introduced plays among the Romans; and the temple of Bacchus at Athens was the first theatre in the world, the remains of which are still to be seen. Of this theatre at Ephesus I have not met with any account; whether it was in the temple, or without, is not certain; very likely it might be a part of it, or adjoin unto it.
(x) Chamber's Cyclopaedia in the word "Theatre". (y) Nieupoort. Compend. Antiqu. Roman. p. 285, 286. Yid. Alex. ab Alex. Genial. Diet. l. 5. c. 16.
John Wesley
19:29 They rushed with one accord - Demetrius and his company, into the theatre - Where criminals were wont to be thrown to the wild beasts, dragging with them Gaius and Aristarchus - When they could not find Paul. Probably they hoped to oblige them to fight with the wild beasts, as some think St. Paul had done before.
Robert Jamieson, A. R. Fausset and David Brown
19:29 having caught Gaius and Aristarchus--disappointed of Paul, as at Thessalonica (Acts 17:5-6). They are mentioned in Acts 20:4; Acts 27:2; Rom 16:23; 1Cor 1:14; and probably 3Jn 1:1. If it was in the house of Aquila and Priscilla that he found an asylum (see 1Cor 16:9), that would explain Rom 16:3-4, where he says of them that "for his life they laid down their own necks" [HOWSON].
rushed . . . into the theatre--a vast pile, whose ruins are even now a wreck of immense grandeur [SIR C. FELLOWES, Asia Minor, 1839].
19:3019:30: Բայց Պաւղոս իբրեւ կամեցաւ մտանել յամբոխն, ո՛չ թողին զնա աշակերտքն[2625]։ [2625] Ոմանք. Ոչ թողուին զնա ա՛՛։
30. Բայց երբ Պօղոսն ուզեց մտնել ամբոխի մէջ, աշակերտները նրան չթողեցին:
30 Իսկ Պօղոս, երբ ուզեց ժողովուրդին մէջ մտնել, աշակերտները թող չտուին։
Բայց Պաւղոս իբրեւ կամեցաւ մտանել յամբոխն, ոչ թողին զնա աշակերտքն:

19:30: Բայց Պաւղոս իբրեւ կամեցաւ մտանել յամբոխն, ո՛չ թողին զնա աշակերտքն[2625]։
[2625] Ոմանք. Ոչ թողուին զնա ա՛՛։
30. Բայց երբ Պօղոսն ուզեց մտնել ամբոխի մէջ, աշակերտները նրան չթողեցին:
30 Իսկ Պօղոս, երբ ուզեց ժողովուրդին մէջ մտնել, աշակերտները թող չտուին։
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19:3030: Когда же Павел хотел войти в народ, ученики не допустили его.
19:30  παύλου δὲ βουλομένου εἰσελθεῖν εἰς τὸν δῆμον οὐκ εἴων αὐτὸν οἱ μαθηταί·
19:30. Παύλου (Of-a-Paulos) δὲ (moreover) βουλομένου ( of-purposing ) εἰσελθεῖν (to-have-had-came-into) εἰς (into) τὸν (to-the-one) δῆμον (to-an-assembly) οὐκ (not) εἴων (they-were-letting-unto) αὐτὸν (to-it,"οἱ (the-ones) μαθηταί: (learners)
19:30. Paulo autem volente intrare in populum non permiserunt discipuliAnd when Paul would have entered in unto the people, the disciples suffered him not.
30. And when Paul was minded to enter in unto the people, the disciples suffered him not.
19:30. Then, when Paul wanted to enter to the people, the disciples would not permit him.
19:30. And when Paul would have entered in unto the people, the disciples suffered him not.
And when Paul would have entered in unto the people, the disciples suffered him not:

30: Когда же Павел хотел войти в народ, ученики не допустили его.
19:30  παύλου δὲ βουλομένου εἰσελθεῖν εἰς τὸν δῆμον οὐκ εἴων αὐτὸν οἱ μαθηταί·
19:30. Paulo autem volente intrare in populum non permiserunt discipuli
And when Paul would have entered in unto the people, the disciples suffered him not.
19:30. Then, when Paul wanted to enter to the people, the disciples would not permit him.
19:30. And when Paul would have entered in unto the people, the disciples suffered him not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
19:30: Would have entered in unto the people - Probably to have addressed them, and to defend his own cause.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:30: Paul: Act 14:14-18, Act 17:22-31, Act 21:39
the disciples: Sa2 18:2, Sa2 18:3, Sa2 21:17
John Gill
19:30 And when Paul would have entered in unto the people,.... In the theatre, in order to have preached to the people, and to have removed their prejudices against him, and the Gospel preached by him, and to have shown them the error and evil of their idolatrous ways and worship, and to have reconciled them to him, and his friends, and to have persuaded them to do them no hurt; which shows the apostle's greatness of soul, his firmness, constancy, and intrepidity, and his great concern and affection for his companions, to risk his life in this manner: but
the disciples suffered him not; the believers, the members of the church at Ephesus would by no means agree to it, but dissuaded him from it; who hereby, on their part, showed great love to him, and what a value they had for him, and how much they esteemed the life of so great an apostle, and faithful preacher of the Gospel. The Ethiopic version renders it, "the apostles prohibited him"; but there were none of that office with him.
John Wesley
19:30 When Paul would have gone in to the people - Being above all fear, to plead the cause of his companions, and prove they are not gods which are made with hands.
Robert Jamieson, A. R. Fausset and David Brown
19:30 when Paul would have entered in--with noble forgetfulness of self.
unto the people--the demos, that is, the people met in public assembly.
the disciples suffered him not--The tense used implies only that they were using their efforts to restrain him; which might have been unavailing but for what follows.
19:3119:31: Ոմանք եւ յԱսիապետացն՝ որ էին նորա բարեկամք, յղէի՛ն առ նա՝ եւ աղաչէին, մի՛ տալ զանձն ՚ի թեատրոնն[2626]։ [2626] Ոմանք. Յղեցին առ նա եւ աղա՛՛։
31. Ասիացի պետերից ոմանք էլ, որ նրա բարեկամներն էին, նրա մօտ մարդ ուղարկեցին եւ աղաչեցին, որ թատրոնում չերեւայ:
31 Ասիապետներէն ոմանք ալ, որոնք իր բարեկամներն էին, մարդ ղրկելով իրեն՝ կ’աղաչէին որ չփորձէ թատրոնը երթալ։
Ոմանք եւ յԱսիապետացն որ էին նորա բարեկամք` յղէին առ նա եւ աղաչէին, մի՛ տալ զանձն ի թէատրոնն:

19:31: Ոմանք եւ յԱսիապետացն՝ որ էին նորա բարեկամք, յղէի՛ն առ նա՝ եւ աղաչէին, մի՛ տալ զանձն ՚ի թեատրոնն[2626]։
[2626] Ոմանք. Յղեցին առ նա եւ աղա՛՛։
31. Ասիացի պետերից ոմանք էլ, որ նրա բարեկամներն էին, նրա մօտ մարդ ուղարկեցին եւ աղաչեցին, որ թատրոնում չերեւայ:
31 Ասիապետներէն ոմանք ալ, որոնք իր բարեկամներն էին, մարդ ղրկելով իրեն՝ կ’աղաչէին որ չփորձէ թատրոնը երթալ։
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19:3131: Также и некоторые из Асийских начальников, будучи друзьями его, послав к нему, просили не показываться на зрелище.
19:31  τινὲς δὲ καὶ τῶν ἀσιαρχῶν, ὄντες αὐτῶ φίλοι, πέμψαντες πρὸς αὐτὸν παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον.
19:31. τινὲς (ones) δὲ (moreover) καὶ (and) τῶν (of-the-ones) Ἀσιαρχῶν, (of-firsters-of-Asia," ὄντες ( being ) αὐτῷ (unto-it) φίλοι , ( cared ," πέμψαντες ( having-dispatched ) πρὸς (toward) αὐτὸν (to-it) παρεκάλουν (they-were-calling-beside-unto) μὴ (lest) δοῦναι (to-have-had-given) ἑαυτὸν (to-self) εἰς (into) τὸ (to-the-one) θέατρον. (to-a-theatre)
19:31. quidam autem et de Asiae principibus qui erant amici eius miserunt ad eum rogantes ne se daret in theatrumAnd some also of the rulers of Asia, who were his friends, sent unto him, desiring that he would not venture himself into the theatre.
31. And certain also of the chief officers of Asia, being his friends, sent unto him, and besought him not to adventure himself into the theatre.
19:31. And some of the leaders from Asia, who were his friends, also sent to him, requesting that he not present himself in the amphitheatre.
19:31. And certain of the chief of Asia, which were his friends, sent unto him, desiring [him] that he would not adventure himself into the theatre.
And certain of the chief of Asia, which were his friends, sent unto him, desiring [him] that he would not adventure himself into the theatre:

31: Также и некоторые из Асийских начальников, будучи друзьями его, послав к нему, просили не показываться на зрелище.
19:31  τινὲς δὲ καὶ τῶν ἀσιαρχῶν, ὄντες αὐτῶ φίλοι, πέμψαντες πρὸς αὐτὸν παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον.
19:31. quidam autem et de Asiae principibus qui erant amici eius miserunt ad eum rogantes ne se daret in theatrum
And some also of the rulers of Asia, who were his friends, sent unto him, desiring that he would not venture himself into the theatre.
19:31. And some of the leaders from Asia, who were his friends, also sent to him, requesting that he not present himself in the amphitheatre.
19:31. And certain of the chief of Asia, which were his friends, sent unto him, desiring [him] that he would not adventure himself into the theatre.
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
31: "Некоторые из Асийских начальников..." - это были выборные от городов для устроения торжественных игрищ в честь богов и императора. Эти выборные избирали из среды себя десять членов-распорядителей и руководителей игрищ. Из них-то некоторые, оказавшись лично расположенными к апостолу, хотя еще и не христиане, упросили Павла не показываться на зрелище, опасаясь, как и ученики его, за его жизнь от мятежной толпы. Сам же апостол проявил в данном случае великую смелость и силу духа истинного воина Христова, рвавшегося к разъяренной против него толпе.
Adam Clarke: Commentary on the Bible - 1831
19:31: Certain of the chief of Asia - Τινες των Ασιαρχων; Some of the Asiarchs. The Asiarchs were those to whom the care and regulation of the public games were intrusted: they were a sort of high priests, and were always persons of considerable riches and influence. These could not have been Christians; but they were what the sacred text states them to have been, αυτῳ φιλοι, his friends; and foreseeing that Paul would be exposed to great danger if he went into the theater, amidst such a tumultuous assembly, they sent a message to him, entreating him not to go into danger so apparent. Query: Did he not go, and fight with these wild beasts at Ephesus? Co1 15:32.
Albert Barnes: Notes on the Bible - 1834
19:31: Certain of the chief of Asia - τῶν Ἀσιαρχῶν tō n Asiarchō n. Of the Asiarchs. These were persons who presided over sacred things and over the public games. It was their business to see that the proper services of religion were observed, and that proper honor was rendered to the Roman emperor in the public festivals, at the games, etc. They were annually elected, and their election was confirmed at Rome before it was valid They held a common council at the principal city within their province, as at Ephesus, Smyrna, Sardis, etc., to consult and deliberate about the interests committed to their charge in their various provinces (Kuinoel and Schleusner). Probably they were assembled on such an occasion now; and during their remaining there they had heard Paul preach, and were friendly to his views and doctrines.
Which were his friends - It does not appear from ibis that they were Christian converts; but they probably had feelings of respect toward him, and were disposed to defend him and his cause. Perhaps, also, there might have existed a personal acquaintance and attachment.
Would not adventure - Would not risk his life in the tumult, and under the excited feelings of the multitude.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:31: the chief: Act 19:10, Act 16:6; Pro 16:7
desiring: Act 21:12
Geneva 1599
19:31 (8) And certain of the chief of Asia, which were his friends, sent unto him, desiring [him] that he would not adventure himself into the theatre.
(8) There ought to be in all Christians, and especially in the ministers, an invincible steadfastness which may not by any storms or assaults be overcome, which nonetheless must modestly allow itself to be governed by wisdom.
John Gill
19:31 And certain of the chief of Asia,.... Or the Asiarchs; these were not princes of Asia, rulers or governors of provinces, or cities, or civil magistrates; but priests who presided over the games and diversions at the theatre, and had the management and command of things there. Such an one was Philip the Asiarch, the church of Smyrna makes mention of in their account of the sufferings and martyrdom of Polycarp (z), whom the people entreated that he would send out the lion to Polycarp; that is, out of the theatre which he had the command of; but he replied he could not do it, because he had finished the theatrical exercises: from whence it appears that he was the governor of the theatre, and had his title of Asiarch from thence, as these men had, wherefore this word should not be rendered, the "princes of Asia", as by the Vulgate Latin; nor the "chief of Asia", as by the Syriac and Arabic versions, and by ours, but rather the "Asian priests". The Ethiopic version not knowing who should be meant by them, only reads, "and some of Asia".
Which were his friends; they had a good opinion of the apostle, and a good liking of his doctrines, and wished well to his person, and were concerned for his safety; though they might not have been really converted, and truly disciples, as those in the preceding verse; for otherwise one would think they would have relinquished their office and place. These
sent unto him, messengers or letters,
desiring him that he would not adventure himself into the theatre; they observed to him the danger he would expose himself to, and entreated he would show a greater regard to his life than to risk it in such a manner, a life might be so useful to many; and though they were the governors at the theatre, yet such was the rage and fury of the mob, that it was not in their power to restrain them from doing mischief, till such time as they were appeased.
(z) Apud Euseb. Eccl, Hist. l. 4. c. 15.
John Wesley
19:31 The principal officers of Asia - The Asian priests, who presided over the public games, which they were then celebrating in honour of Diana.
Robert Jamieson, A. R. Fausset and David Brown
19:31 And certain of the chief of Asia--literally, "And certain also of the Asiarchs." These were wealthy and distinguished citizens of the principal towns of the Asian province, chosen annually, and ten of whom were selected by the proconsul to preside over the games celebrated in the month of May (the same month which Romanism dedicates to the Virgin). It was an office of the highest honor and greatly coveted. Certain of these, it seems, were favorably inclined to the Gospel, at least were Paul's "friends," and knowing the passions of a mob, excited during the festivals, "sent (a message) to him desiring him not to adventure himself into the theater."
19:3219:32: Այլք ա՛յլ իմն աղաղակէին յամբոխին. զի էր ժողովն նոցա խռովեա՛լ. եւ բազումք ՚ի նոցանէ ո՛չ գիտէին թէ վասն ո՛յր ժողովեալ իցեն[2627]։ [2627] ՚Ի բազումս պակասի. Աղաղակէին յամբոխին։ Ուր ոմանք. Աղաղակէին զնմանէ։
32. Իսկ ուրիշներ էլ այլ բան էին աղաղակում, քանի որ նրանց ժողովը խառնաշփոթութեան մէջ էր. եւ նրանցից շատերը չէին իմանում, թէ ինչի համար են հաւաքուել:
32 Ուստի մէկը՝ մէկ կերպ ու միւսը՝ ուրիշ կերպ բան կը կանչվռտէին, վասն զի ժողովուրդը շփոթութեան մէջ էր եւ շատեր չէին գիտեր թէ ի՞նչ բանի համար հաւաքուած են։
Այլք այլ իմն աղաղակէին, զի էր ժողովն նոցա խռովեալ. եւ բազումք ի նոցանէ ոչ գիտէին թէ վասն ոյր ժողովեալ իցեն:

19:32: Այլք ա՛յլ իմն աղաղակէին յամբոխին. զի էր ժողովն նոցա խռովեա՛լ. եւ բազումք ՚ի նոցանէ ո՛չ գիտէին թէ վասն ո՛յր ժողովեալ իցեն[2627]։
[2627] ՚Ի բազումս պակասի. Աղաղակէին յամբոխին։ Ուր ոմանք. Աղաղակէին զնմանէ։
32. Իսկ ուրիշներ էլ այլ բան էին աղաղակում, քանի որ նրանց ժողովը խառնաշփոթութեան մէջ էր. եւ նրանցից շատերը չէին իմանում, թէ ինչի համար են հաւաքուել:
32 Ուստի մէկը՝ մէկ կերպ ու միւսը՝ ուրիշ կերպ բան կը կանչվռտէին, վասն զի ժողովուրդը շփոթութեան մէջ էր եւ շատեր չէին գիտեր թէ ի՞նչ բանի համար հաւաքուած են։
zohrab-1805▾ eastern-1994▾ western am▾
19:3232: Между тем одни кричали одно, а другие другое, ибо собрание было беспорядочное, и большая часть [собравшихся] не знали, зачем собрались.
19:32  ἄλλοι μὲν οὗν ἄλλο τι ἔκραζον, ἦν γὰρ ἡ ἐκκλησία συγκεχυμένη, καὶ οἱ πλείους οὐκ ᾔδεισαν τίνος ἕνεκα συνεληλύθεισαν.
19:32. ἄλλοι ( Other ) μὲν (indeed) οὖν (accordingly) ἄλλο (to-other) τι (to-a-one) ἔκραζον, (they-were-clamoring-to,"ἦν (it-was) γὰρ (therefore) ἡ (the-one) ἐκκλησία (a-calling-out-unto) συνκεχυμένη, (having-had-come-to-be-poured-together) καὶ (and) οἱ (the-ones) πλείους ( beyond ) οὐκ (not) ᾔδεισαν (they-had-come-to-have-seen) τίνος (of-what-one) ἕνεκα (to-in-out-which) συνεληλύθεισαν. (they-had-come-to-have-came-together)
19:32. alii autem aliud clamabant erat enim ecclesia confusa et plures nesciebant qua ex causa convenissentNow some cried one thing, some another. For the assembly was confused: and the greater part knew not for what cause they were come together.
32. Some therefore cried one thing, and some another: for the assembly was in confusion; and the more part knew not wherefore they were come together.
19:32. But others were crying out various things. For the assembly was in confusion, and most did not know the reason they had been called together.
19:32. Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together.
Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together:

32: Между тем одни кричали одно, а другие другое, ибо собрание было беспорядочное, и большая часть [собравшихся] не знали, зачем собрались.
19:32  ἄλλοι μὲν οὗν ἄλλο τι ἔκραζον, ἦν γὰρ ἡ ἐκκλησία συγκεχυμένη, καὶ οἱ πλείους οὐκ ᾔδεισαν τίνος ἕνεκα συνεληλύθεισαν.
19:32. alii autem aliud clamabant erat enim ecclesia confusa et plures nesciebant qua ex causa convenissent
Now some cried one thing, some another. For the assembly was confused: and the greater part knew not for what cause they were come together.
19:32. But others were crying out various things. For the assembly was in confusion, and most did not know the reason they had been called together.
19:32. Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: "Одни кричали одно, а другие - другое... и большая часть не знали, зачем собрались..." - характерное изображение бестолковости подобных мятежнических собраний толпы. Что в театре происходит что-то против Павла и его спутников, это знали более или менее все (единодушно - 29: ст., в один голос - 31: ст. ); но что именно и для чего тут надо собираться, большая часть даже и не понимала.
Adam Clarke: Commentary on the Bible - 1831
19:32: Some - cried one thing, and some another - This is an admirable description of a tumultuous mob, gathered together without law or reason; getting their passions inflamed, and looking for an opportunity to commit outrages, without why or wherefore - principle or object.
For the assembly was confused - Ἡ εκκλησια; The same word which we translate church; and thus we find that it signifies any assembly, good or bad, lawful, or unlawful; and that only the circumstances of the case can determine the precise nature of the assembly to which this word is applied.
Albert Barnes: Notes on the Bible - 1834
19:32: Some therefore cried one thing ... - This is an admirable description of a mob, assembled for what purpose they knew not; but agitated by passions, and strifes, and tumults.
And the more part knew not ... - The greater part did not know. They had been drawn together by the noise and excitement, and but a small part would know the real cause of the commotion. This is usually the case in tumultuous meetings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:32: cried: Act 19:29, Act 21:34
and the: Act 19:40; Mat 11:7-9; Luk 7:24-26
John Gill
19:32 Some therefore cried one thing, and some another,.... Not in the church at Ephesus among the disciples, and friends of the apostle, as if they were divided in their sentiments about his going into the theatre, some being for it, and others against it; but the people that were gathered together in the theatre, these were not agreed about the reason of this tumult, some said it was on account of one thing, and some another:
for the assembly was confused; the multitude of people that were gathered together were made up of different persons, of different employments and sentiments, and were in no manner of form or order:
and the more part knew not wherefore they were come together; there was a noise and a hubbub in the city; but what was the reason and meaning of it, they were ignorant of; they were got together into the theatre in great numbers, but what was to be done there they knew not. And this is too often the case in religious assemblies, that the majority, at least many, can give no account of the reason, end, and design of their assembling together.
John Wesley
19:32 The greater part did not know for what they were come together - Which is commonly the case in such an assembly.
19:3319:33: Եւ յամբոխէն բազմութենէ յառա՛ջ կալան զԱղեքսանդրոս. եւ իբրեւ ածին զնա յառաջ Հրեայքն, Աղեքսանդրոս շարժեաց զձեռն՝ եւ կամէր պատասխանի՛ առնել ամբոխին[2628]։ [2628] Օրինակ մի ընդ Ոսկանայ. Եւ յամբոխին բազմութենէ... ածին յառաջ զնա Հրէ՛՛։
33. Ապա ամբոխից ոմանք բազմութեան միջից դուրս քաշեցին Ալեքսանդրոսին. եւ երբ հրեաները նրան առաջ բերեցին, Ալեքսանդրոսը շարժեց ձեռքը եւ ուզում էր պատասխանել ամբոխին:
33 Բազմութեանը մէջէն յառաջ բերին Աղեքսանդրոսը, որ Հրեաները յառաջ քշեցին. Աղեքսանդրոս ալ ձեռքը շարժելով՝ կ’ուզէր որ ժողովուրդին պատասխան տայ։
Եւ յամբոխէն բազմութենէ յառաջ կալան զԱղեքսանդրոս. եւ իբրեւ ածին զնա յառաջ Հրեայքն, Աղեքսանդրոս շարժեաց զձեռն եւ կամէր պատասխանի առնել ամբոխին:

19:33: Եւ յամբոխէն բազմութենէ յառա՛ջ կալան զԱղեքսանդրոս. եւ իբրեւ ածին զնա յառաջ Հրեայքն, Աղեքսանդրոս շարժեաց զձեռն՝ եւ կամէր պատասխանի՛ առնել ամբոխին[2628]։
[2628] Օրինակ մի ընդ Ոսկանայ. Եւ յամբոխին բազմութենէ... ածին յառաջ զնա Հրէ՛՛։
33. Ապա ամբոխից ոմանք բազմութեան միջից դուրս քաշեցին Ալեքսանդրոսին. եւ երբ հրեաները նրան առաջ բերեցին, Ալեքսանդրոսը շարժեց ձեռքը եւ ուզում էր պատասխանել ամբոխին:
33 Բազմութեանը մէջէն յառաջ բերին Աղեքսանդրոսը, որ Հրեաները յառաջ քշեցին. Աղեքսանդրոս ալ ձեռքը շարժելով՝ կ’ուզէր որ ժողովուրդին պատասխան տայ։
zohrab-1805▾ eastern-1994▾ western am▾
19:3333: По предложению Иудеев, из народа вызван был Александр. Дав знак рукою, Александр хотел говорить к народу.
19:33  ἐκ δὲ τοῦ ὄχλου συνεβίβασαν ἀλέξανδρον, προβαλόντων αὐτὸν τῶν ἰουδαίων· ὁ δὲ ἀλέξανδρος κατασείσας τὴν χεῖρα ἤθελεν ἀπολογεῖσθαι τῶ δήμῳ.
19:33. ἐκ (Out) δὲ (moreover) τοῦ (of-the-one) ὄχλου (of-a-crowd) συνεβίβασαν (they-together-effected-to) Ἀλέξανδρον (to-an-Alexandros) προβαλόντων ( of-having-casted-before ) αὐτὸν (to-it) τῶν (of-the-ones) Ἰουδαίων , ( of-Iouda-belonged ,"ὁ (the-one) δὲ (moreover) Ἀλέξανδρος (an-Alexandros) κατασείσας (having-shaken-down) τὴν (to-the-one) χεῖρα (to-a-hand) ἤθελεν (it-was-determining) ἀπολογεῖσθαι ( to-forthee-off-unto ) τῷ (unto-the-one) δήμῳ. (unto-an-assembly)
19:33. de turba autem detraxerunt Alexandrum propellentibus eum Iudaeis Alexander ergo manu silentio postulato volebat rationem reddere populoAnd they drew forth Alexander out of the multitude, the Jews thrusting him forward. And Alexander, beckoning with his hand for silence, would have given the people satisfaction,
33. And they brought Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made a defence unto the people.
19:33. So they dragged Alexander from the crowd, while the Jews were propelling him forward. And Alexander, gesturing with his hand for silence, wanted to give the people an explanation.
19:33. And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people.
And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people:

33: По предложению Иудеев, из народа вызван был Александр. Дав знак рукою, Александр хотел говорить к народу.
19:33  ἐκ δὲ τοῦ ὄχλου συνεβίβασαν ἀλέξανδρον, προβαλόντων αὐτὸν τῶν ἰουδαίων· ὁ δὲ ἀλέξανδρος κατασείσας τὴν χεῖρα ἤθελεν ἀπολογεῖσθαι τῶ δήμῳ.
19:33. de turba autem detraxerunt Alexandrum propellentibus eum Iudaeis Alexander ergo manu silentio postulato volebat rationem reddere populo
And they drew forth Alexander out of the multitude, the Jews thrusting him forward. And Alexander, beckoning with his hand for silence, would have given the people satisfaction,
19:33. So they dragged Alexander from the crowd, while the Jews were propelling him forward. And Alexander, gesturing with his hand for silence, wanted to give the people an explanation.
19:33. And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people.
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
33: "По предложению Иудеев, из народа вызван был Александр..." Почему - по предложению иудеев? с какою целью? Кто этот Александр и что он имел в виду сказать? - объяснения не одинаковы. Полагают, что этот Александр, иудей по происхождению и религии (ст. 34), выставлен был иудеями из опасения, как бы при этом народном возмущении против христиан не смешали с ними иудеев и не подвергли последних одинаковой расправе с христианами, тем более, что и иудеи были известны, как враги идолов. Уловка не удалась, и только послужила ко вреду иудеев; народ не захотел даже и слушать речи иудея, выразив свое полное презрение вообще к иудеям. Другие полагают, впрочем, что этот Александр был христианин из иудеев, намеревавшийся сказать в защиту Павла и христиан; вызван же был по предложению коварных и злорадных своих соплеменников для того лишь, чтобы сделать его жертвою народной ярости. Святый Златоуст высказывает также догадку, что Александр иудей хотел говорить для того, чтобы воспламенить еще больше ярость народа против христиан. Если так, то и здесь иудеи вполне заслуженно поплатились за свое коварство выраженным по их адресу презрением толпы.
Adam Clarke: Commentary on the Bible - 1831
19:33: They drew Alexander out of the multitude, the Jews putting him forward - From this and the following verses it is pretty evident that this Alexander was brought forward on this occasion by the Jews, that he might make an oration to the multitude, in order to exculpate the Jews, who were often by the heathens confounded with the Christians; and cast the whole blame of the uproar upon Paul and his party. And he was probably chosen because he was an able speaker; and when he beckoned with his hand; to gain an audience, the Greeks, knowing that he was a Jew, and consequently as much opposed to the worship of Diana as Paul was, would not hear him; and therefore, to drown his apology, τῳ δημω, for the people, viz. the Jews, they vociferated for the space of two hours, Great is Diana of the Ephesians! There does not seem any just ground from the text to suppose that this Alexander was a Christian; or that he was about to make an apology for the Christians: it is generally believed that he is the same with Alexander the coppersmith, of whom St. Paul speaks, Ti2 4:14, and whom, with Philetus, he was obliged to excommunicate, Ti1 1:20. By the Jews putting him forward, we are to understand their earnestness to get him to undertake their defense, and criminate, as much as possible, St. Paul and his companions, and the Christian cause in general; which he would no doubt have done, without vindicating the worship of Diana, which, as a Jew, he would not dare to attempt.
Albert Barnes: Notes on the Bible - 1834
19:33: And they drew Alexander - Who this Alexander was is not known. Grotius supposes that it was "Alexander the coppersmith, who had in some way done Paul much harm Ti2 4:14; and whom, with Philetus, Paul had excommunicated. He supposes that it was a device of the Jews to put forward one who had been of the Christian party, in order to accuse Paul, and to attempt to cast the odium of the tumult on him. But it is not clear that the Alexander whom Paul had excommunicated was the person concerned in this transaction. All that appears in this narrative is, that Alexander was one who was known to be a Jew, and who wished to defend the Jews from being regarded as the authors of this tumult. It would be supposed by the pagan that the Christians Were only a sect of the Jews, and the Jews wished, doubtless, to show that they had not been concerned in giving occasion to this tumult, but that it was to be traced wholly to Paul and his friends.
The Jews putting him forward - That he might have a convenient opportunity to speak to the people.
Would have made his defence - Our translation, by the phrase "his defense," would seem to imply that he was personally accused. But it was not so. The Greek is simply, "was about to apologize to the people"; that is, to make a defense, not of himself particularly, but of the Jews in general. The translation should have been "a defense."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:33: Alexander: Ti1 1:20; Ti2 4:14
beckoned: Act 12:17, Act 13:16, Act 21:40, Act 24:10; Luk 1:22
his: Act 22:1, Act 26:1, Act 26:2; Phi 1:7
John Gill
19:33 And they drew Alexander out of the multitude,.... Or "some of the multitude brought forth Alexander"; into the theatre, in order to kill him, by casting him to the wild beasts. Some think this is the same with Alexander the coppersmith, who apostatized upon this danger he was exposed to, and became a blasphemer, and a great enemy of the apostle, and did him much evil, Ti1 1:20. This man, though his name was a Greek name, yet was a Jew, as is expressed in Acts 19:34 and from the times of Alexander the great, who was at Jerusalem, this name became common among the Jews; See Gill on Acts 4:6.
The Jews putting him forward; being equally enemies to him, as being under a profession of Christianity, as the Heathens were; or as the Syriac version reads, "the people of the Jews", that were there, out of themselves, pitched upon him as a proper person to still the uproar; and they brought him out of the multitude, to a convenient place, where he might be heard; and they the rather were forward to this, that he might lay all the blame of this confusion and uproar upon Paul and his companions, whom the Jews had an aversion to, as well as the Gentiles:
and Alexander beckoned with the hand; for silence, that he might be heard:
and would have made his defence unto the people; which looks as if he was a Christian, or at least was charged with being one, and was in danger of his life on that account; and therefore was desirous of being heard, that he might make an apology for the Christians, or remove such an imputation from himself, if he was not.
John Wesley
19:33 And they thrust forward - Namely, the artificers and workmen, Alexander - Probably some well - known Christian whom they saw in the crowd: the Jews pushing him on - To expose him to the more danger. And Alexander waving with his hand - In token of desiring silence, would have made a defence - For himself and his brethren.
Robert Jamieson, A. R. Fausset and David Brown
19:33 they drew Alexander out of the multitude, the Jews putting him forward--rather, "some of the multitude urged forward Alexander, the Jews thrusting him forward." As the blame of such a tumult would naturally be thrown upon the Jews, who were regarded by the Romans as the authors of all religious disturbances, they seem to have put forward this man to clear them of all responsibility for the riot. (BENGEL'S conjecture, that this was Alexander the coppersmith, Ti2 4:14, has little to support it).
beckoned with the hand--compare Acts 13:16; Acts 21:40.
would have made his defence--"offered to speak in defense."
19:3419:34: Իբրեւ գիտացին թէ այրն Հրեա՛յ է, միաբարբա՛ռ եղեալ յամենեցունց՝ իբրեւ ժամս երկուս աղաղակել, թէ մե՛ծ է Արտեմիս Եփեսացւոց[2629]։ [2629] Ոմանք. Միաբարբառ եղեւ ամենեցունց. եւ այլ ոմանք. Միաբան բարբառ եղեւ յամենեցունց, աղաղակել իբրեւ ժա՛՛։
34. Երբ իմացան, որ մարդը հրեայ է, բոլորը միաձայն մօտ երկու ժամ աղաղակում էին. «Մեծ է Արտեմիսը եփեսացիների»:
34 Երբ գիտցան թէ անիկա Հրեայ է, ամէնքը մէկ բերան եղած՝ երկու ժամու չափ կը կանչվռտէին թէ՝ «Մեծ է Եփեսացիներուն Արտեմիսը»։
Իբրեւ գիտացին թէ այրն Հրեայ է, միաբարբառ եղեալ յամենեցունց` իբրեւ ժամս երկուս աղաղակել թէ` Մեծ է Արտեմիս Եփեսացւոց:

19:34: Իբրեւ գիտացին թէ այրն Հրեա՛յ է, միաբարբա՛ռ եղեալ յամենեցունց՝ իբրեւ ժամս երկուս աղաղակել, թէ մե՛ծ է Արտեմիս Եփեսացւոց[2629]։
[2629] Ոմանք. Միաբարբառ եղեւ ամենեցունց. եւ այլ ոմանք. Միաբան բարբառ եղեւ յամենեցունց, աղաղակել իբրեւ ժա՛՛։
34. Երբ իմացան, որ մարդը հրեայ է, բոլորը միաձայն մօտ երկու ժամ աղաղակում էին. «Մեծ է Արտեմիսը եփեսացիների»:
34 Երբ գիտցան թէ անիկա Հրեայ է, ամէնքը մէկ բերան եղած՝ երկու ժամու չափ կը կանչվռտէին թէ՝ «Մեծ է Եփեսացիներուն Արտեմիսը»։
zohrab-1805▾ eastern-1994▾ western am▾
19:3434: Когда же узнали, что он Иудей, то закричали все в один голос, и около двух часов кричали: велика Артемида Ефесская!
19:34  ἐπιγνόντες δὲ ὅτι ἰουδαῖός ἐστιν φωνὴ ἐγένετο μία ἐκ πάντων ὡς ἐπὶ ὥρας δύο κραζόντων, μεγάλη ἡ ἄρτεμις ἐφεσίων.
19:34. ἐπιγνόντες ( Having-had-acquainted-upon ) δὲ (moreover) ὅτι (to-which-a-one) Ἰουδαῖός (Iouda-belonged) ἐστιν (it-be,"φωνὴ (a-sound) ἐγένετο (it-had-became) μία (one) ἐκ (out) πάντων ( of-all ) ὡσεὶ (as-if) ἐπὶ (upon) ὥρας (to-hours) δύο (to-two) κραζόντων ( of-clamoring-to ,"Μεγάλη (Great) ἡ (the-one) Ἄρτεμις (an-artemis) Ἐφεσίων . ( of-Efesos-belonged )
19:34. quem ut cognoverunt Iudaeum esse vox facta est una omnium quasi per horas duas clamantium magna Diana EphesiorumBut as soon as they perceived him to be a Jew, all with one voice, for the space of about two, hours, cried out: Great is Diana of the Ephesians!
34. But when they perceived that he was a Jew, all with one voice about the space of two hours cried out, Great Diana of the Ephesians.
19:34. But as soon as they realized him to be a Jew, all with one voice, for about two hours, were crying out, “Great is Diana of the Ephesians!”
19:34. But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great [is] Diana of the Ephesians.
But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great [is] Diana of the Ephesians:

34: Когда же узнали, что он Иудей, то закричали все в один голос, и около двух часов кричали: велика Артемида Ефесская!
19:34  ἐπιγνόντες δὲ ὅτι ἰουδαῖός ἐστιν φωνὴ ἐγένετο μία ἐκ πάντων ὡς ἐπὶ ὥρας δύο κραζόντων, μεγάλη ἡ ἄρτεμις ἐφεσίων.
19:34. quem ut cognoverunt Iudaeum esse vox facta est una omnium quasi per horas duas clamantium magna Diana Ephesiorum
But as soon as they perceived him to be a Jew, all with one voice, for the space of about two, hours, cried out: Great is Diana of the Ephesians!
19:34. But as soon as they realized him to be a Jew, all with one voice, for about two hours, were crying out, “Great is Diana of the Ephesians!”
19:34. But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great [is] Diana of the Ephesians.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
19:34: But when they knew - When they perceived or ascertained.
That he was a Jew - There was a general prejudice against the Jews. They were disposed to charge the whole difficulty on Jews - esteeming Christians to be but a sect of the Jews. They were, therefore, indiscriminate in their wrath, and unwilling to listen to any defense.
With one voice - Unitedly, in one continued shout and clamor.
About the space of two hours - The day, from sunrise to sunset, among the Greeks and Romans, was divided into twelve equal parts, Joh 11:9. An hour, therefore, did not differ materially from an hour with us. It is not at all improbable that the tumult would continue for so long a time, before it would be possible to allay the excitement.
Cried out ... - This they at first did to silence Alexander. The shouting, however, was continued in order to evince their attachment to Diana, as would be natural in an excited and tumultuous mob of pagan worshippers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:34: they knew: Act 19:26, Act 16:20; Rom 2:22
all: Kg1 18:26; Mat 6:7
Great: Act 19:28; Rev 13:4
Geneva 1599
19:34 (9) But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great [is] Diana of the Ephesians.
(9) Instead of reason, the idolaters are sufficiently contented with their own madness and outcries, and those are the greatest defence that they have.
John Gill
19:34 But when they knew that he was a Jew,.... And so equally an enemy to their idolatry, as Paul and his companions were, whether he was a Christian or not.
All with one voice about the space of two hours cried out; all that were in the theatre lift up their voices at once to prevent Alexander's apology, or at least its being heard; and which they continued about two hours, which was a long time to keep hallooing out,
great is Diana of the Ephesians; See Gill on Acts 19:28.
John Wesley
19:34 But when they knew that he was a Jew - And consequently an enemy to their worship of images; they prevented him, by crying, Great is Diana of the Ephesians.
Robert Jamieson, A. R. Fausset and David Brown
19:34 But when they knew he was a Jew, all with one voice, for the space of two hours, cried out, Great is Diana, &c.--The very appearance of a Jew had the opposite effect to that intended. To prevent him obtaining a hearing, they drowned his voice in one tumultuous shout in honor of their goddess, which rose to such frantic enthusiasm as took two hours to exhaust itself.
19:3519:35: Լռեցո՛յց դպրապետն զամբոխն՝ եւ ասէ. Ա՛րք Եփեսացիք, իսկ ո՞վ է ՚ի մարդկանէ՝ որ ո՛չ գիտէ զԵփեսացւոց քաղաքս մեհենազարդ՝ մեծին Արտեմեայ դիցն եւ Դիոպետեայ[2630]. [2630] Ոսկան. Արք եղբարք, իսկ ո՛վ է... եւ Դիոպիտեայ։
35. Քաղաքի գլխաւոր քարտուղարը լռեցրեց ամբոխին ու ասաց. «Ո՛վ եփեսացիներ, իսկ ո՞վ է մարդկանցից նա, որ չգիտէ մեծ Արտեմիս դիցուհու եւ Դիոպետէոսի՝ եփեսացիների մեհենազարդ այս քաղաքը:
35 Սակայն ատենադպիրը բազմութիւնը հանդարտեցնելով՝ ըսաւ. «Ո՛վ Եփեսացի մարդիկ, ո՞վ չի գիտեր թէ Եփեսացիներու քաղաքը մեծ Արտեմիսի ու Դիոսէ ինկած կուռքին տաճարն է։
Լռեցոյց դպրապետն զամբոխն եւ ասէ. Արք Եփեսացիք, իսկ ո՞վ է ի մարդկանէ որ ոչ գիտէ զԵփեսացւոց քաղաքս մեհենազարդ մեծին Արտեմեայ դիցն եւ Դիոպետեայ:

19:35: Լռեցո՛յց դպրապետն զամբոխն՝ եւ ասէ. Ա՛րք Եփեսացիք, իսկ ո՞վ է ՚ի մարդկանէ՝ որ ո՛չ գիտէ զԵփեսացւոց քաղաքս մեհենազարդ՝ մեծին Արտեմեայ դիցն եւ Դիոպետեայ[2630].
[2630] Ոսկան. Արք եղբարք, իսկ ո՛վ է... եւ Դիոպիտեայ։
35. Քաղաքի գլխաւոր քարտուղարը լռեցրեց ամբոխին ու ասաց. «Ո՛վ եփեսացիներ, իսկ ո՞վ է մարդկանցից նա, որ չգիտէ մեծ Արտեմիս դիցուհու եւ Դիոպետէոսի՝ եփեսացիների մեհենազարդ այս քաղաքը:
35 Սակայն ատենադպիրը բազմութիւնը հանդարտեցնելով՝ ըսաւ. «Ո՛վ Եփեսացի մարդիկ, ո՞վ չի գիտեր թէ Եփեսացիներու քաղաքը մեծ Արտեմիսի ու Դիոսէ ինկած կուռքին տաճարն է։
zohrab-1805▾ eastern-1994▾ western am▾
19:3535: Блюститель же порядка, утишив народ, сказал: мужи Ефесские! какой человек не знает, что город Ефес есть служитель великой богини Артемиды и Диопета?
19:35  καταστείλας δὲ ὁ γραμματεὺς τὸν ὄχλον φησίν, ἄνδρες ἐφέσιοι, τίς γάρ ἐστιν ἀνθρώπων ὃς οὐ γινώσκει τὴν ἐφεσίων πόλιν νεωκόρον οὗσαν τῆς μεγάλης ἀρτέμιδος καὶ τοῦ διοπετοῦς;
19:35. καταστείλας (Having-set-down) δὲ (moreover) τὸν (to-the-one) ὄχλον (to-a-crowd,"ὁ (the-one) γραμματεύς (a-letterer-of,"φησιν (it-declareth,"Ἄνδρες (Men) Ἐφέσιοι , ( Efesos-belonged ,"τίς (what-one) γάρ (therefore) ἐστιν (it-be) ἀνθρώπων (of-mankinds) ὃς (which) οὐ (not) γινώσκει (it-acquainteth) τὴν (to-the-one) Ἐφεσίων ( of-Efesos-belonged ) πόλιν (to-a-city) νεωκόρον (to-a-temple-broomer) οὖσαν (to-being) τῆς (of-the-one) μεγάλης (of-great) Ἀρτέμιδος (of-an-artemis) καὶ (and) τοῦ (of-the-one) διοπετοῦς; (of-zeus-fallen?"
19:35. et cum sedasset scriba turbas dixit viri ephesii quis enim est hominum qui nesciat Ephesiorum civitatem cultricem esse magnae Dianae Iovisque prolisAnd when the town clerk had appeased the multitudes, he said: Ye men of Ephesus, what man is there that knoweth not that the city of the Ephesians is a worshipper of the great Diana and of Jupiter's offspring?
35. And when the townclerk had quieted the multitude, he saith, Ye men of Ephesus, what man is there who knoweth not how that the city of the Ephesians is temple-keeper of the great Diana, and of the which fell down from Jupiter?
19:35. And when the scribe had calmed the crowds, he said: “Men of Ephesus, now what man is there who does not know that the city of the Ephesians is in the service of the great Diana and of the offspring of Jupiter?
19:35. And when the townclerk had appeased the people, he said, [Ye] men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the [image] which fell down from Jupiter?
And when the townclerk had appeased the people, he said, [Ye] men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the [image] which fell down from Jupiter:

35: Блюститель же порядка, утишив народ, сказал: мужи Ефесские! какой человек не знает, что город Ефес есть служитель великой богини Артемиды и Диопета?
19:35  καταστείλας δὲ ὁ γραμματεὺς τὸν ὄχλον φησίν, ἄνδρες ἐφέσιοι, τίς γάρ ἐστιν ἀνθρώπων ὃς οὐ γινώσκει τὴν ἐφεσίων πόλιν νεωκόρον οὗσαν τῆς μεγάλης ἀρτέμιδος καὶ τοῦ διοπετοῦς;
19:35. et cum sedasset scriba turbas dixit viri ephesii quis enim est hominum qui nesciat Ephesiorum civitatem cultricem esse magnae Dianae Iovisque prolis
And when the town clerk had appeased the multitudes, he said: Ye men of Ephesus, what man is there that knoweth not that the city of the Ephesians is a worshipper of the great Diana and of Jupiter's offspring?
19:35. And when the scribe had calmed the crowds, he said: “Men of Ephesus, now what man is there who does not know that the city of the Ephesians is in the service of the great Diana and of the offspring of Jupiter?
19:35. And when the townclerk had appeased the people, he said, [Ye] men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the [image] which fell down from Jupiter?
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
35-40: "Блюститель порядка" - собственно книжник или писец - grammateuV, - нечто вроде городского секретаря (grammateuV o thV polewV), на обязанности которого лежало составление официальных бумаг, обнародование общественных дел, чтение их в народных собраниях или доклад, хранение всякого рода письменных документов и пр. В своей речи к народу этот "секретарь" указывает прежде всего на то, что культ Артемиды стоит крепко в Ефесе и взятые народом спутники Павла не могут быть обвинены в прямом его оскорблении (35-37). При отсутствии, так сказать, состава преступления, надлежит принять во внимание и то, что для разбора законных жалоб есть законные власти и определенный порядок их ведения (38-39). Наконец, при несоблюдении всех этих условий народ рискует сам оказаться в положении подсудимых за возмущение (40). Столь разумные, умелые доводы охладили пыл собрания, и оно разошлось, без всяких инцидентов.

"Диопета..." - упавшего от Зевса. Этим именем означается статуя Артемиды в Ефесском храме, так как она, по народной легенде, упала с неба - от Зевса.
Adam Clarke: Commentary on the Bible - 1831
19:35: When the town-clerk - Ὁγραμματευς, Literally, the scribe. The Syriac has reisha damedinato, the chief or prince of the city. The later Syriac has, the scribe of the city. Some think that the word recorder would do better here than town-clerk; and indeed it is evident that a magistrate of considerable authority and influence is intended - the mayor or sovereign of the city.
Ye men of Ephesus - The speech of this man may be thus analyzed:
1. He states that there was no need of a public declaration that the Ephesians were worshippers of Diana; this every person knew, and nobody attempted to contest it, Act 19:35, Act 19:36.
2. That the persons accused were not guilty of any public offense, nor of any breach of the laws of the city, Act 19:37.
3. That, if they were, this was not a legal method of prosecuting them, Act 19:38, Act 19:39.
4. That they themselves, by this tumultuous meeting, had exposed themselves to the censure of the law, and were in danger of being called into question for it, Act 19:40. See Dodd.
Is a worshipper of the great goddess Diana - The word νεωκορος, neocoros, which we translate worshipper, signified at first, among the ancient Greeks, no more than sweeper of the temple, and answered nearly to our sexton: in process of time, the care of the temple was intrusted to this person: at length the neocori became persons of great consequence, and were those who offered sacrifices for the life of the emperor. Whole cities took this appellation, as appears on many ancient coins and medals; and Ephesus is supposed to have been the first that assumed this title. At this time, it was commonly known as belonging to this city. "What man is there that knoweth not that the city of the Ephesians is the Neocoros of the great goddess Diana?" As if he had said: "The whole city is devoted to her worship: it is reputed an honor to our highest characters even to sweep her temple, and open and shut her doors. Besides, we offer to her the highest sacrifices; and are intrusted with the religious service that pertains to the emperor's safety."
Of the image which fell down from Jupiter? - The original image of the Ephesian Diana (see on Act 19:27 (note)) was supposed to have descended from heaven; which intimates that it was so old that no person knew either its maker or the time in which it was formed, and it was the interest of the priests to persuade the people that this image had been sent to them as a present from Jupiter himself. Several images and sacred things were supposed, among the heathens, to be presents immediately from heaven. Euripides states the image of Diana of Tauri to be of this kind; and calls it διοπετες αγαλμα, the image fallen from Jupiter. Numa pretended that the ancilia, or sacred shields, had come from heaven. In imitation of these, many of the Italian papists believe that the shrine of our lady of Loretto was also a Divine gift to their country. St. Isidore, of Damietta, says that the heathen, in order to induce the people to believe that such images came from heaven, either banished or slew the artists that had formed them, that there might be no evidence of the time in which, or the persons by whom, they were made: this point secured, it was easy to persuade the credulous multitude that they had been sent from heaven. The story of the Palladium, on which the safety of Troy was said to depend, is well known. It was an image of Minerva, and also supposed to have descended from Jupiter.
Albert Barnes: Notes on the Bible - 1834
19:35: And when the town-clerk - ὁ γραμματέυς ho grammateus. The scribe; the secretary. This word is often used in the Bible, and is commonly translated "scribe," and is applied to "public notaries in the synagogues; to clerks; to those who transcribed books, and hence, to men skilled in the law or in any kind of learning." Compare Sa2 8:17; Kg2 12:11; Ezr 7:6, Ezr 7:11-12; Mat 5:20; Mat 12:38; Mat 13:52; Mat 15:1; Mat 23:34; Co1 1:20. It is, however, nowhere else applied to a pagan magistrate. It probably denoted "a recorder; or a transcriber of the laws; or a chancellor" (Kuinoel, Doddridge). This officer had a seat in their deliberative assemblies, and on him it seems to have devolved to keep the peace. The Syriac, "Prince of the city." The Vulgate and Arabic, "Scribe."
Had appeased the people - καταστείλας katasteilas. Having restrained, quieted, tranquillized, so as to be able to address them.
What man is there - Who is there that can deny this? It is universally known and admitted. This is the language of strong confidence, of reproof, and of indignation. It implied that the worship of Diana was so well established that there was no danger that it could be destroyed by a few Jews, and he therefore reproved them for what he deemed their unreasonable fears. But he little knew the power of that religion which had been the innocent cause of all this tumult; nor that, at no very distant period, this despised religion would overturn not only the worship of Diana at Ephesus, but the splendid idolatry of the mighty Roman empire.
Is a worshipper - νεωκόρον neō koron. Margin, temple-keeper. The word used here does not occur elsewhere in the New Testament. It is derived from νεὼς neō s, for ναὸς naos, a temple, and κορέω koreō, to sweep, to cleanse. But among the ancients, the office of keeping their temples was by no means as humble as that of sexton is with us. It was regarded as an office of honor and dignity to have charge of the temples of the gods, and to keep them in order. The term was also given to the cities that were regarded as the special patrons or worshippers of certain gods and goddesses. They esteemed it an honor to be regarded as the special keepers of their temples and images, or as having adopted them as their tutelar divinities. Such was Ephesus in regard to Diana. It was considered to be a high honor that the city was everywhere regarded as being entrusted with the worship of Diana, or with keeping the temple regarded by the whole world as especially her own. See Schleusner on this word.
And of the image - A special guardian of the image, or statue of Diana.
Which fell down ... - Which was reigned or believed to have been sent down from heaven. See the notes on Act 19:27. It is probable that the image was so ancient that the maker of it was unknown, and it was therefore reigned to have fallen from heaven. It was for the interest of the priest to keep up this impression. Many cities pretended to have been favored in a similar manner with images or statues of the gods, sent directly from heaven. The safety of Troy was supposed to depend on the Palladium, or image of Pallas Minerva, which was believed to have fallen from heaven. Numa pretended that the ancilia, or sacred shields, had descended from heaven. Herodian expressly affirms that "the Phoenicians had no statue of the sun polished by the hand, but only a certain large stone, circular below, and terminated acutely above in the figure of a cone, of a black color, and that they believed it to have fallen from heaven." The same thing was affirmed of the ancient Minerva of the Athenian Acropolis (Paus., Att. 26); of the Paphian Venus, and the Ceres of Sicily (Cic. in Verr., v. 187). It has been supposed by some that this image at Ephesus was merely a conical or pyramidal stone which fell from the clouds - a meteorite - and that it was regarded with superstitious Rev_erence, as having been sent from heaven. See the Edinburgh Encyclopedia's article, "Meteorites."
From Jupiter - See the notes on Act 14:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:35: Ye men: Eph 2:12
a worshipper: Gr. the temple-keeper
and of: Act 19:26; Th2 2:10, Th2 2:11; Ti1 4:2
Jupiter: Act 14:12, Act 14:13
Geneva 1599
19:35 (10) And when the townclerk had appeased the people, he said, [Ye] men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the [image] which (n) fell down from Jupiter?
(10) An example of a political man who redeems peace and quietness with lies, which Paul would have never done.
(n) The Ephesians believed superstitiously that the image of Diana came down to them from heaven.
John Gill
19:35 And when the town clerk had appeased the people,.... Caused them to cease their loud outcry, so as that he could be heard. This person seems to have been more than a "town clerk", as we render it; or a common "scribe", as the Vulgate Latin, Arabic, and Ethiopic versions render it; rather as the Syriac version, "a chief man of the city"; the Septuagint interpreters in Ex 5:6 use the word for the Egyptian officers that were over the Israelites; and the Babylonians used to call the priest of (a) Isis by this name; and according to some learned men, this man's office was to register the conquerors' names, and their rewards in the theatre; and who was chosen into this office by the people, and was a man of some considerable authority, as it is very apparent by what follows that this man was:
he said, ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana? the word "Neocorus", translated "worshipper", signifies an officer in the temple, one that looked after it, beautified and adorned it; for "Neocorus" is from which signifies to beautify (b); though some etymologists would have the word to signify to sweep and clean, as if this officer was a sexton; rather, he answered to a churchwarden, and to this agrees the Syriac version; though this office belonged not to a single person, but to a city. Now to be a worshipper of Diana, was not peculiar to the city of Ephesus, as appears from Acts 19:27 but to be Neocorus, a sacrist to the goddess, was a favour granted to some cities, and accounted a great honour; some had it twice, some thrice, some four times:
and of the image which fell down from Jupiter; or "of Diopetes"; so the Palladium, or image of Pallas, was called, because it was supposed to fall down from heaven, which Diomedes and Ulysses are said to take away from Troy; and here it seems to be something distinct from the goddess Diana, and her image, and may design another deity worshipped along with her, and by them, since they make mention of more gods, Acts 19:26. The Vulgate Latin version takes it to be the same with Diana, reading the words in connection with the preceding, "and the offspring of Jupiter"; she being said to be his daughter by Latona, as before observed; and the Ethiopic version understands it of her image, rendering them thus, "and of that molten image which was sent from Jupiter the great god"; and more expressly the Syriac version, which reads, "and of her image which fell from heaven"; and so was not made with the hands of men, and could not be objected to on that account, or denied to be a deity; and this the people might be the rather induced to believe, since it had been in the temple before the memory of any man. The Arabic version, reading these words in connection with the beginning of the next verse, gives a very different sense, "but neither indeed they that fell from heaven contradict the faith of this thing"; as if it was to be understood of the fallen angels, of which it can hardly be thought Demetrius had any knowledge. This image, Pliny says (c), it was doubted of what it was made; some said of the vine tree, others of ebony; but Athenagoras says, the old image of Diana of the Ephesians was made of olive (d).
(a) Alex. ab Alex. l. 2. c. 8. (b) Scholiast. Aristoph ad Nubes, p. 125. col. 2. (c) Nat. Hist. l. 16. c. 40. (d) Legatis pro Christianis, p. 17.
John Wesley
19:35 The register - Probably the chief governor of the public games. The image which fell down from Jupiter - They believed that very image of Diana, which stood in her temple, fell down from Jupiter in heaven. Perhaps he designed to insinuate, as if falling down from Jupiter, it was not made with hands, and so was not that sort of idols which Paul had said were no gods.
Robert Jamieson, A. R. Fausset and David Brown
19:35 when the town-clerk--keeper of the public archives, and a magistrate of great authority.
had appeased--"calmed."
the people--"the multitude," which the very presence of such an officer would go far to do.
he said . . . what man . . . knoweth not that the city of the Ephesians is a worshipper of the great goddess Diana--literally, the neocoros or "warden." The word means "temple-sweeper"; then, "temple-guardian." Thirteen cities of Asia had an interest in the temple, but Ephesus was honored with the charge of it. (Various cities have claimed this title with reference to the Virgin or certain saints) [WEBSTER and WILKINSON].
and of the image which fell down from Jupiter--"from the sky" or "from heaven." See on Acts 19:27. "With this we may compare various legends concerning images and pictures in the Romish Church, such as the traditional likenesses of Christ, which were said to be "not made with hands"" [WEBSTER and WILKINSON].
19:3619:36: եւ զի այդ՝ ա՛յդպէս է անշուշտ, պարտ է ձեզ հանդարտել, եւ մի՛ ինչ յանդգնութեամբ գործել[2631]։ [2631] Ոմանք. Ձեզ պարտ է հնազանդել, եւ մի՛ ինչ յանդգնագոյնս գործել։
36. Եւ որովհետեւ այդ անշուշտ այդպէս է, դուք պէտք է հանդարտուէք եւ յանդգնութեամբ ոչինչ չանէք:
36 Ուրեմն քանի որ անվիճելի բան մըն է, պէտք է հանդարտ կենաք եւ յանդգնութեամբ բան մը չընէք։
Եւ զի այդ այդպէս է անշուշտ, ձեզ պարտ է հանդարտել եւ մի՛ ինչ յանդգնութեամբ գործել:

19:36: եւ զի այդ՝ ա՛յդպէս է անշուշտ, պարտ է ձեզ հանդարտել, եւ մի՛ ինչ յանդգնութեամբ գործել[2631]։
[2631] Ոմանք. Ձեզ պարտ է հնազանդել, եւ մի՛ ինչ յանդգնագոյնս գործել։
36. Եւ որովհետեւ այդ անշուշտ այդպէս է, դուք պէտք է հանդարտուէք եւ յանդգնութեամբ ոչինչ չանէք:
36 Ուրեմն քանի որ անվիճելի բան մըն է, պէտք է հանդարտ կենաք եւ յանդգնութեամբ բան մը չընէք։
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19:3636: Если же в этом нет спора, то надобно вам быть спокойными и не поступать опрометчиво.
19:36  ἀναντιρρήτων οὗν ὄντων τούτων δέον ἐστὶν ὑμᾶς κατεσταλμένους ὑπάρχειν καὶ μηδὲν προπετὲς πράσσειν.
19:36. ἀναντιρήτων ( Of-un-ever-a-one-utterable ) οὖν (accordingly) ὄντων ( of-being ) τούτων (of-the-ones-these,"δέον (binding) ἐστὶν (it-be) ὑμᾶς (to-ye) κατεσταλμένους ( to-having-had-come-to-be-set-down ) ὑπάρχειν (to-first-under) καὶ (and) μηδὲν (to-lest-moreover-one) προπετὲς (to-fallen-before) πράσσειν. (to-practice)
19:36. cum ergo his contradici non possit oportet vos sedatos esse et nihil temere agereFor as much therefore as these things cannot be contradicted, you ought to be quiet and to do nothing rashly.
36. Seeing then that these things cannot be gainsaid, ye ought to be quiet, and to do nothing rash.
19:36. Therefore, since these things are not able to be contradicted, it is necessary for you to be calm and to do nothing rash.
19:36. Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly.
Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly:

36: Если же в этом нет спора, то надобно вам быть спокойными и не поступать опрометчиво.
19:36  ἀναντιρρήτων οὗν ὄντων τούτων δέον ἐστὶν ὑμᾶς κατεσταλμένους ὑπάρχειν καὶ μηδὲν προπετὲς πράσσειν.
19:36. cum ergo his contradici non possit oportet vos sedatos esse et nihil temere agere
For as much therefore as these things cannot be contradicted, you ought to be quiet and to do nothing rashly.
19:36. Therefore, since these things are not able to be contradicted, it is necessary for you to be calm and to do nothing rash.
19:36. Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly.
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Albert Barnes: Notes on the Bible - 1834
19:36: Seeing then ... - Since no one can call in question the zeal of the Ephesians on this subject, or doubt the sincerity of their belief, and since there can be no danger that this well-established worship is to be destroyed by the efforts of a few evil-disposed Jews, there is no occasion for this tumult.
Be quiet - Be appeased. The same Greek word which is used in Acts . Act 19:35, "had appeased the people."
To do nothing rashly - To do nothing in a heated, inconsiderate manner. There is no occasion for tumult and riot. The whole difficulty can be settled in perfect consistency with the maintenance of order.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:36: ye ought: Act 5:35-39; Pro 14:29, Pro 25:8
John Gill
19:36 Seeing then that these things cannot be spoken against,.... This officer intimates, in order to quiet the mob, and make them easy, that these things were so certain, and well known, that nobody would pretend to contradict them, and therefore they must be mistaken in the men, whom they had hurried into the theatre; it was impossible that they, or any men, should be capable of saying any thing against the truth of these things: therefore
ye ought to be quiet and do nothing rashly; to these men, to their hurt, but sit down, and compose yourselves, and think again, and consider of this matter, and not go into any hasty measures, which may, in the issue, be prejudicial to yourselves.
Robert Jamieson, A. R. Fausset and David Brown
19:36 Seeing that these things cannot be spoken against, &c.--Like a true legal man, he urges that such was notoriously the constitution and fixed character of the city, with which its very existence was all but bound up. Did they suppose that all this was going to be overturned by a set of itinerant orators? Ridiculous! What did they mean, then, by raising such a stir?
19:3719:37: Ածէք զարսդ զայդոսիկ այսր, ո՛չ մեհենակապուտս՝ եւ ո՛չ հայհոյիչս աստուածոյն մերոյ[2632]։ [2632] Ոմանք. Աստուածոցն մերոց։ Ուր Ոսկան. Աստուծոյ մերոյ։
37. Դուք այստեղ բերեցիք այդ մարդկանց, որոնք ո՛չ մեհեան կողոպտողներ են եւ ո՛չ էլ՝ մեր դիցուհուն հայհոյողներ:
37 Դուք այդ մարդիկը հոս բերիք, որոնք ո՛չ տաճար կողոպտողներ են, ո՛չ ալ ձեր աստուածուհիին հայհոյանք ըրեր են։
Ածէք զարսդ զայդոսիկ այսր, ոչ մեհենակապուտս եւ ոչ հայհոյիչս աստուածոյն մերոյ:

19:37: Ածէք զարսդ զայդոսիկ այսր, ո՛չ մեհենակապուտս՝ եւ ո՛չ հայհոյիչս աստուածոյն մերոյ[2632]։
[2632] Ոմանք. Աստուածոցն մերոց։ Ուր Ոսկան. Աստուծոյ մերոյ։
37. Դուք այստեղ բերեցիք այդ մարդկանց, որոնք ո՛չ մեհեան կողոպտողներ են եւ ո՛չ էլ՝ մեր դիցուհուն հայհոյողներ:
37 Դուք այդ մարդիկը հոս բերիք, որոնք ո՛չ տաճար կողոպտողներ են, ո՛չ ալ ձեր աստուածուհիին հայհոյանք ըրեր են։
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19:3737: А вы привели этих мужей, которые ни храма Артемидина не обокрали, ни богини вашей не хулили.
19:37  ἠγάγετε γὰρ τοὺς ἄνδρας τούτους οὔτε ἱεροσύλους οὔτε βλασφημοῦντας τὴν θεὸν ἡμῶν.
19:37. ἠγάγετε (Ye-had-led) γὰρ (therefore) τοὺς (to-the-ones) ἄνδρας (to-men) τούτους (to-the-ones-these) οὔτε (not-also) ἱεροσύλους ( to-sacred-rummaged ) οὔτε (not-also) βλασφημοῦντας ( to-harmfully-declaring-unto ) τὴν (to-the-one) θεὸν (to-a-deity) ἡμῶν. (of-us)
19:37. adduxistis enim homines istos neque sacrilegos neque blasphemantes deam vestramFor you have brought hither these men, who are neither guilty of sacrilege nor of blasphemy against your goddess.
37. For ye have brought these men, which are neither robbers of temples nor blasphemers of our goddess.
19:37. For you have brought forward these men, who are neither sacrilegious nor blasphemers against your goddess.
19:37. For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess.
For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess:

37: А вы привели этих мужей, которые ни храма Артемидина не обокрали, ни богини вашей не хулили.
19:37  ἠγάγετε γὰρ τοὺς ἄνδρας τούτους οὔτε ἱεροσύλους οὔτε βλασφημοῦντας τὴν θεὸν ἡμῶν.
19:37. adduxistis enim homines istos neque sacrilegos neque blasphemantes deam vestram
For you have brought hither these men, who are neither guilty of sacrilege nor of blasphemy against your goddess.
19:37. For you have brought forward these men, who are neither sacrilegious nor blasphemers against your goddess.
19:37. For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess.
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Adam Clarke: Commentary on the Bible - 1831
19:37: These men - are neither robbers of churches - Ἱρεσυλους; Spoilers of sacred places. As his design evidently was to appease and conciliate the people, he fixed first on a most incontrovertible fact: These men have not spoiled your temples; nor is there any evidence that they have even blasphemed your goddess. The apostles acted as prudent men should: they endeavored to enlighten the minds of the multitude, that the absurdity of their gross errors might be the more apparent; for, when they should know the truth, it was likely that they would at once abandon such gross falsehood.
Albert Barnes: Notes on the Bible - 1834
19:37: For ye ... - Demetrius and his friends. The blame was to be traced to them.
Which are neither robbers of churches - The word "churches" we now apply to edifices reared for purposes of Christian worship. Since no such churches had then been built, this translation is unhappy, and is not at all demanded by the original. The Greek word ἱεροσύλους hierosulous is applied properly to those who commit sacrilege; who plunder temples of their sacred things. The meaning here is that Paul and his companions had not been guilty of robbing the temple of Diana, or any other temple. The charge of sacrilege could not be brought against them. Though they had preached against idols and idol worship, yet they had offered no violence to the temples of idolaters, nor had they attempted to strip them of the sacred utensils employed in their service. What they had done, they had done peaceably.
Nor yet blasphemers of your goddess - They had not used harsh or reproachful language of Diana. This had not been charged on them, nor is there the least evidence that they had done it. They had opposed idolatry; had reasoned against it; and had endeavored to turn the people from it. But there is not the least evidence that they had ever done it in harsh or reproachful language. This shows that people should employ reason, and not harsh or reproachful language against a pervading evil; and that the way to remove it is to enlighten the minds of people, and to convince them of the error of their ways. People gain nothing by bitter and Rev_iling words; and it is much to obtain the testimony of even the enemies of religion as Paul did of the chancellor of Ephesus - that no such words had been used in describing their crimes and follies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:37: which: Act 25:8; Co1 10:32; Co2 6:3
John Gill
19:37 For ye have brought hither these men,.... The Arabic version reads, "these two men"; that is, Gaius and Aristarchus, whom they had brought by force into the theatre to fight with wild beasts:
which are neither robbers of churches; or "temples"; or, as the Arabic version renders it, "robbers of the vessels of the temple", sacrilegious persons; they have not stolen anything out of the temple of Diana, nor any other:
nor yet blasphemers of your goddess; they have not made mention of her name, much less said anything against her, at least this officer did not know that they had; and if he had, he did not stick to tell an officious lie to screen them, as did the Egyptian midwives in favour of the Hebrew women.
John Wesley
19:37 Nor blasphemers of your goddess - They simply declared the one God, and the vanity of idols in general.
Robert Jamieson, A. R. Fausset and David Brown
19:37 For ye have brought hither these men, which are neither robbers of churches--"temple-plunderers," or sacrilegious persons.
nor yet blasphemers of your goddess--This is a remarkable testimony, showing that the apostle had, in preaching against idolatry, studiously avoided (as at Athens) insulting the feelings of those whom he addressed--a lesson this to missionaries and ministers in general.
19:3819:38: Զի եթէ Դեմետրիոս եւ որ ընդ նմա ճարտարք՝ ունիցին ինչ ընդ ումեք բանս, յատեա՛ն երթիցեն, եւ դատաւո՛րք գոն, եւ ամբաստա՛ն լիցին զմիմեանց[2633]։ [2633] Ոմանք. Եւ որ ընդ նմայն ճար՛՛... լինիցին զմիմեանց։
38. Իսկ եթէ Դեմետրիոսը եւ նրա հետ եղող վարպետները մէկի դէմ որեւէ բան ունեն, ատեան թող գնան. դատաւորներ կան, թող նրանց առաջ ամբաստանութիւն անեն:
38 Ուստի եթէ Դեմետրիոս եւ իրեն հետ եղած վարպետները մէկուն հետ բան մը ունին, դատի օրեր կան ու փոխանորդ բդեշխը կայ. թող անոր առջեւ ամբաստանութիւն ընեն.
Զի եթէ Դեմետրիոս եւ որք ընդ նմա ճարտարք ունիցին ինչ ընդ ումեք բանս, յատեան երթիցեն, եւ դատաւորք գոն, եւ ամբաստան լիցին զմիմեանց:

19:38: Զի եթէ Դեմետրիոս եւ որ ընդ նմա ճարտարք՝ ունիցին ինչ ընդ ումեք բանս, յատեա՛ն երթիցեն, եւ դատաւո՛րք գոն, եւ ամբաստա՛ն լիցին զմիմեանց[2633]։
[2633] Ոմանք. Եւ որ ընդ նմայն ճար՛՛... լինիցին զմիմեանց։
38. Իսկ եթէ Դեմետրիոսը եւ նրա հետ եղող վարպետները մէկի դէմ որեւէ բան ունեն, ատեան թող գնան. դատաւորներ կան, թող նրանց առաջ ամբաստանութիւն անեն:
38 Ուստի եթէ Դեմետրիոս եւ իրեն հետ եղած վարպետները մէկուն հետ բան մը ունին, դատի օրեր կան ու փոխանորդ բդեշխը կայ. թող անոր առջեւ ամբաստանութիւն ընեն.
zohrab-1805▾ eastern-1994▾ western am▾
19:3838: Если же Димитрий и другие с ним художники имеют жалобу на кого-нибудь, то есть судебные собрания и есть проконсулы: пусть жалуются друг на друга.
19:38  εἰ μὲν οὗν δημήτριος καὶ οἱ σὺν αὐτῶ τεχνῖται ἔχουσι πρός τινα λόγον, ἀγοραῖοι ἄγονται καὶ ἀνθύπατοί εἰσιν· ἐγκαλείτωσαν ἀλλήλοις.
19:38. εἰ (If) μὲν (indeed) οὖν (accordingly) Δημήτριος (a-Demetrios) καὶ (and) οἱ (the-ones) σὺν (together) αὐτῷ (unto-it) τεχνῖται (crafters) ἔχουσιν (they-hold) πρός (toward) τινα (to-a-one) λόγον, (to-a-forthee," ἀγοραῖοι ( gathering-belonged ) ἄγονται (they-be-led) καὶ (and) ἀνθύπατοί ( most-ever-a-oned-over ) εἰσιν, (they-be,"ἐγκαλείτωσαν (they-should-have-called-in-unto) ἀλλήλοις . ( unto-one-to-other )
19:38. quod si Demetrius et qui cum eo sunt artifices habent adversus aliquem causam conventus forenses aguntur et pro consulibus sunt accusent invicemBut if Demetrius and the craftsmen that are with him have a matter against any man, the courts of justice are open: and there are proconsuls. Let them accuse one another.
38. If therefore Demetrius, and the craftsmen that are with him, have a matter against any man, the courts are open, and there are proconsuls: let them accuse one another.
19:38. But if Demetrius and the craftsmen who are with him have a case against anyone, they can convene in the courts, and there are proconsuls. Let them accuse one another.
19:38. Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another.
Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another:

38: Если же Димитрий и другие с ним художники имеют жалобу на кого-нибудь, то есть судебные собрания и есть проконсулы: пусть жалуются друг на друга.
19:38  εἰ μὲν οὗν δημήτριος καὶ οἱ σὺν αὐτῶ τεχνῖται ἔχουσι πρός τινα λόγον, ἀγοραῖοι ἄγονται καὶ ἀνθύπατοί εἰσιν· ἐγκαλείτωσαν ἀλλήλοις.
19:38. quod si Demetrius et qui cum eo sunt artifices habent adversus aliquem causam conventus forenses aguntur et pro consulibus sunt accusent invicem
But if Demetrius and the craftsmen that are with him have a matter against any man, the courts of justice are open: and there are proconsuls. Let them accuse one another.
19:38. But if Demetrius and the craftsmen who are with him have a case against anyone, they can convene in the courts, and there are proconsuls. Let them accuse one another.
19:38. Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another.
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
19:38: If Demetrius - have a matter against any man - If it be any breach of law, in reference to Demetrius and the artists, the law is open, αγοραιοι αγονται; these are the terms of law, public courts, times of sessions or assize; or, rather, the judges are mow sitting: so the words may be understood. And there are deputies, ανθυπατοι, proconsuls, appointed to guard the peace of the state, and to support every honest man in his right: let them implead one another; let the one party bring forward his action of assault or trespass, and the other put in his defense: the laws are equal and impartial, and justice will be done to him who is wronged.
Albert Barnes: Notes on the Bible - 1834
19:38: Have a matter against any man - Have a complaint of injury; if injustice has been done them by anyone.
The law is open - See the margin. Ἀγόραιοι Agoraioi ἄγονται agontai, that is, ἡμέραι hē merai. There are court-days; days which are open, or appointed for judicial trials, where such matters can be determined in a proper manner. Perhaps the courts were then held, and the matter might be immediately determined.
And there are deputies - Roman proconsuls. See the notes on Act 13:7. The cause might be brought before them with the certainty that it would be heard and decided. The Syriac reads this in the singular number "Lo, the proconsul is in the city."
Let them implead one another - Let them accuse each other in the court. The laws are equal, and impartial justice will be done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:38: Demetrius: Act 19:24
have: Act 18:14; Deu 17:8; Co1 6:1
the law is open: or, the court-days are kept
Geneva 1599
19:38 Wherefore if Demetrius, and the craftsmen which are with him, have a (o) matter against any man, the (p) law is open, and there are (q) deputies: let them implead one another.
(o) Have anything to accuse any man of.
(p) For there are certain days appointed for civil causes and matters of judgment, and the deputies sit on those days.
(q) By the deputies are meant also the deputies' substitutes, that is, those who sat for them.
John Gill
19:38 Wherefore if Demetrius, and the craftsmen which are with him,.... Who were the ringleaders and encouragers of this tumult:
have a matter against any man; any accusation, or charge, any crime to accuse him of, and charge him with:
the law is open; or court days are kept; there are certain times fixed for the hearing and trying of causes, where and when such an affair should be regularly brought; and not use such disorderly methods, and throw a city into confusion, and break the peace as these men had done: the Syriac version renders it, "they are artificers"; that is, Demetrius and the craftsmen with him; they are tradesmen, and it does not belong to them, nor should they take upon themselves to judge and determine what is right or wrong:
and there are deputies; or "proconsuls"; the proconsul and his deputy, to whom such matters appertain, and who are judges in such cases, and to whom application should be made, and before whom such cases should be brought, and heard, and tried: the Syriac version reads in the singular number, "and there is a proconsul in the city"; a Roman governor and judge, whose province it is to determine such matters:
let them implead one another; let the plaintiff bring his accusation, and charge, and let the others defend themselves, and let things proceed in a due course of law, and so issue.
John Wesley
19:38 There are proconsuls - One in every province. There was one at Ephesus.
Robert Jamieson, A. R. Fausset and David Brown
19:38 if Demetrius have a matter--of complaint.
against any man, the law is open--rather, "the court days are being held."
and there are deputies--literally "proconsuls" (see on Acts 13:7); that is, probably, the proconsul and his council, as a court of appeal.
19:3919:39: Ապա թէ վասն ա՛յլ իրիք խնդիր իցէ, յօրինաւո՛ր ժողովսն վճարեսցեն[2634]։ [2634] Օրինակ մի. Ապա եթէ վասն այլ իրաց խնդիրք ինչ իցեն, յօրինաւոր ժողովն վճարեսցի։
39. Բայց եթէ մի այլ բանի մասին խնդիր կայ, թող օրինաւոր ժողովում դա վճռուի.
39 Իսկ եթէ ուրիշ բաներու համար է ձեր պահանջը, օրինաւոր ժողովի մէջ թող որոշուի։
Ապա եթէ վասն այլ իրիք խնդիր իցէ, յօրինաւոր ժողովն վճարեսցի:

19:39: Ապա թէ վասն ա՛յլ իրիք խնդիր իցէ, յօրինաւո՛ր ժողովսն վճարեսցեն[2634]։
[2634] Օրինակ մի. Ապա եթէ վասն այլ իրաց խնդիրք ինչ իցեն, յօրինաւոր ժողովն վճարեսցի։
39. Բայց եթէ մի այլ բանի մասին խնդիր կայ, թող օրինաւոր ժողովում դա վճռուի.
39 Իսկ եթէ ուրիշ բաներու համար է ձեր պահանջը, օրինաւոր ժողովի մէջ թող որոշուի։
zohrab-1805▾ eastern-1994▾ western am▾
19:3939: А если вы ищете чего-нибудь другого, то это будет решено в законном собрании.
19:39  εἰ δέ τι περαιτέρω ἐπιζητεῖτε, ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται.
19:39. εἰ (If) δέ (moreover) τι (to-a-one) περαιτέρω (of-more-across) ἐπιζητεῖτε, (ye-seek-upon-unto,"ἐν (in) τῇ (unto-the-one) ἐννόμῳ (unto-parceleed-in) ἐκκλησίᾳ (unto-a-calling-out-unto) ἐπιλυθήσεται. (it-shall-be-loosed-upon)
19:39. si quid autem alterius rei quaeritis in legitima ecclesia poterit absolviAnd if you inquire after any other matter, it may be decided in a lawful assembly.
39. But if ye seek anything about other matters, it shall be settled in the regular assembly.
19:39. But if you would inquire about other things, this can be decided in a lawful assembly.
19:39. But if ye inquire any thing concerning other matters, it shall be determined in a lawful assembly.
But if ye enquire any thing concerning other matters, it shall be determined in a lawful assembly:

39: А если вы ищете чего-нибудь другого, то это будет решено в законном собрании.
19:39  εἰ δέ τι περαιτέρω ἐπιζητεῖτε, ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται.
19:39. si quid autem alterius rei quaeritis in legitima ecclesia poterit absolvi
And if you inquire after any other matter, it may be decided in a lawful assembly.
19:39. But if you would inquire about other things, this can be decided in a lawful assembly.
19:39. But if ye inquire any thing concerning other matters, it shall be determined in a lawful assembly.
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
19:39: But if ye inquire any thing concerning other matters - In which the safety of the state, or the national worship, is concerned, know that such a matter is not the business of the mob; it must be heard and determined in a lawful assembly, εν τη εννομῳ εκκλησιᾳ, one legally constituted, and properly authorized to hear and determine on the subject.
Albert Barnes: Notes on the Bible - 1834
19:39: But if we inquire - If you seek to determine any other matters than that pertaining to the alleged wrong which Demetrius has suffered in his business.
Other matters - Anything respecting public affairs; anything pertaining to the government and the worship of Diana.
In a lawful assembly - In an assembly convened, not by tumult and riot, but in conformity to law. This was a tumultuous assemblage, and it was proper in the public officer to demand that they should disperse; and that, if there were any public grievances to be remedied, it should be done in an assembly properly convened. It may be remarked here that the original word rendered assembly is what is usually in the New Testament rendered church - ἐκκλησία ekklē sia. It is properly rendered by the word "assembly" - not denoting here "a mixed or tumultuous assemblage, but one called out, or convened in the legal manner." The proper meaning of the word is "what is called out." "The church, the Christian assembly ἐκκλησία ekklē sia of the faithful," is made up of those who are called out from the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:39: lawful: or, ordinary, Act 19:39
Geneva 1599
19:39 But if ye enquire any thing concerning other matters, it shall be determined in a (r) lawful assembly.
(r) He speaks of a lawful assembly not only to speak against the disordered tumult of the people, but also against all meeting and coming together which was not by order: for there were certain days appointed to call people together in.
John Gill
19:39 But if ye inquire anything concerning other matters,.... Than what belongs to the craft and business of Demetrius, and the artificers:
Tit shall be determined in a lawful assembly; that is, called together according to law, and who have a right to hear, try, and judge causes, which such a confused lawless assembly as this in the theatre had not.
John Wesley
19:39 In a lawful assembly - In such a regular assembly as has authority to judge of religious and political affairs.
Robert Jamieson, A. R. Fausset and David Brown
19:39 if ye inquire--"have any question."
concerning other matters--of a public nature.
19:4019:40: Քանզի եւ մեզ վի՛շտ վտանկի է ընդ կռուոյս այսր աւուր՝ առա՛նց իրիք յանցանաց լինելոյ՝ զորմէ ո՛չ կարասցուք պատասխանի տալ վասն ժողովոյս այսորիկ։ Եւ զայս ասացեալ՝ արձակեա՛ց զժողովսն[2635]։[2635] Օրինակ մի. Վիշտս վտանգի է վասն կռուոյս այսորիկ առանց իրիք։ Ոմանք. Արձակեաց զժողովուրդն. կամ՝ զժողովուրդսն։
40. որովհետեւ մեզ համար էլ վտանգ կայ, որ մեղադրուենք այսօրուայ այս կռուի պատճառով, որ տեղի ունեցաւ առանց որեւէ յանցանքի առկայութեան, եւ դրա համար չպիտի կարողանանք պատասխան տալ այս հաւաքոյթի համար»: Եւ այս ասելով՝ ժողովն արձակեց:
40 Վասն զի մենք ալ այսօրուան եղածին համար իբրեւ խռովայոյզ մարդիկ ամբաստանուելու վտանգին մէջ ենք, քանզի միջոց մը չկայ, որով կարող ըլլանք այս խառնամբոխ բազմութեանը համար պատասխան տալ»։
Քանզի եւ մեզ վիշտ վտանգի է ընդ կռուոյս այսր աւուր` առանց իրիք յանցանաց լինելոյ, զորմէ ոչ կարասցուք պատասխանի տալ վասն ժողովոյս այսորիկ: Եւ զայս ասացեալ` արձակեաց զժողովսն:

19:40: Քանզի եւ մեզ վի՛շտ վտանկի է ընդ կռուոյս այսր աւուր՝ առա՛նց իրիք յանցանաց լինելոյ՝ զորմէ ո՛չ կարասցուք պատասխանի տալ վասն ժողովոյս այսորիկ։ Եւ զայս ասացեալ՝ արձակեա՛ց զժողովսն[2635]։
[2635] Օրինակ մի. Վիշտս վտանգի է վասն կռուոյս այսորիկ առանց իրիք։ Ոմանք. Արձակեաց զժողովուրդն. կամ՝ զժողովուրդսն։
40. որովհետեւ մեզ համար էլ վտանգ կայ, որ մեղադրուենք այսօրուայ այս կռուի պատճառով, որ տեղի ունեցաւ առանց որեւէ յանցանքի առկայութեան, եւ դրա համար չպիտի կարողանանք պատասխան տալ այս հաւաքոյթի համար»: Եւ այս ասելով՝ ժողովն արձակեց:
40 Վասն զի մենք ալ այսօրուան եղածին համար իբրեւ խռովայոյզ մարդիկ ամբաստանուելու վտանգին մէջ ենք, քանզի միջոց մը չկայ, որով կարող ըլլանք այս խառնամբոխ բազմութեանը համար պատասխան տալ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:4040: Ибо мы находимся в опасности--за происшедшее ныне быть обвиненными в возмущении, так как нет никакой причины, которою мы могли бы оправдать такое сборище.[41]: (19-40) Сказав это, он распустил собрание.
19:40  καὶ γὰρ κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς σήμερον, μηδενὸς αἰτίου ὑπάρχοντος, περὶ οὖ [οὐ] δυνησόμεθα ἀποδοῦναι λόγον περὶ τῆς συστροφῆς ταύτης. καὶ ταῦτα εἰπὼν ἀπέλυσεν τὴν ἐκκλησίαν.
19:40. καὶ (And) γὰρ (therefore) κινδυνεύομεν (we-peril-of) ἐγκαλεῖσθαι (to-be-called-in-unto) στάσεως (of-a-standing) περὶ (about) τῆς (of-the-one) σήμερον (this-day) μηδενὸς (of-lest-moreover-one) αἰτίου (of-appeal-belonged) ὑπάρχοντος, (of-firsting-under,"περὶ (about) οὗ (of-which) οὐ (not) δυνησόμεθα ( we-shall-able ) ἀποδοῦναι (to-have-had-given-off) λόγον (to-a-forthee) περὶ (about) τῆς (of-the-one) συστροφῆς (of-a-beturning-together) ταύτης. (of-the-one-this) καὶ (And) ταῦτα (to-the-one-these) εἰπὼν (having-had-said) ἀπέλυσεν (it-loosed-off) τὴν (to-the-one) ἐκκλησίαν. (to-a-calling-out-unto)
19:40. nam et periclitamur argui seditionis hodiernae cum nullus obnoxius sit de quo non possimus reddere rationem concursus istius et cum haec dixisset dimisit ecclesiamFor we are even in danger to be called in question for this day's uproar, there being no man guilty (of whom we may give account) of this concourse. And when he had said these things, he dismissed the assembly.
40. For indeed we are in danger to be accused concerning this day’s riot, there being no cause : and as touching it we shall not be able to give account of this concourse.
19:40. For now we are in peril of being convicted of sedition over today’s events, since there is no one guilty (against whom we are able to provide evidence) in this gathering.”
19:40. For we are in danger to be called in question for this day’s uproar, there being no cause whereby we may give an account of this concourse.
For we are in danger to be called in question for this day' s uproar, there being no cause whereby we may give an account of this concourse. [41] And when he had thus spoken, he dismissed the assembly:

40: Ибо мы находимся в опасности--за происшедшее ныне быть обвиненными в возмущении, так как нет никакой причины, которою мы могли бы оправдать такое сборище.
[41]: (19-40) Сказав это, он распустил собрание.
19:40  καὶ γὰρ κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς σήμερον, μηδενὸς αἰτίου ὑπάρχοντος, περὶ οὖ [οὐ] δυνησόμεθα ἀποδοῦναι λόγον περὶ τῆς συστροφῆς ταύτης. καὶ ταῦτα εἰπὼν ἀπέλυσεν τὴν ἐκκλησίαν.
19:40. nam et periclitamur argui seditionis hodiernae cum nullus obnoxius sit de quo non possimus reddere rationem concursus istius et cum haec dixisset dimisit ecclesiam
For we are even in danger to be called in question for this day's uproar, there being no man guilty (of whom we may give account) of this concourse. And when he had said these things, he dismissed the assembly.
19:40. For now we are in peril of being convicted of sedition over today’s events, since there is no one guilty (against whom we are able to provide evidence) in this gathering.”
19:40. For we are in danger to be called in question for this day’s uproar, there being no cause whereby we may give an account of this concourse.
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
19:40: For we are in danger, etc. - Popular commotions were always dreaded by the Roman government; and so they should by all governments; for, when might has nothing to direct its operations but passion, how destructive must these operations be! One of the Roman laws made all such commotions of the people capital offenses against those who raised them. Qui caetum et concursus fecerit, capite puniatur: "He who raises a mob shall forfeit his life." If such a law existed at Ephesus - and it probably did, from this reference to it in the words of the town-clerk or recorder - then Demetrius must feel himself in great personal danger; and that his own life lay now at the mercy of those whom he had accused, concerning whom he had raised such an outcry, and against whom nothing disorderly could be proved.
Albert Barnes: Notes on the Bible - 1834
19:40: To be called in question - By the government; by the Roman authority. Such a tumult, continued for so long. a time, would be likely to attract the attention of the magistrates, and expose them to their displeasure. Popular commotions were justly dreaded by the Roman government; and such an assembly as this, convened without any good cause, would not escape their notice. There was a Roman law which made it capital for anyone to be engaged in promoting a riot. Sui coetum, et concursum fecerit, capite puniatur: "He who raises a mob, let him be punished with death."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:40: we are: Act 17:5-8
uproar: Act 20:1, Act 21:31, Act 21:38; Kg1 1:41; Mat 26:5
John Gill
19:40 For we are in danger of being called in question,.... Or are liable to be called to an account, reproved, and punished by the Roman proconsul, appointed over this city, or by the Roman emperor, or the Roman senate: for this day's uproar; it being capable of being interpreted as a riot, tumult, and sedition:
there being no cause whereby we may give an account of this concourse: or no reason can be assigned, why such a number of people should gather together; none can be given that will justify it, or that can be alleged in favour of it.
John Wesley
19:40 This concourse - He wisely calls it by an inoffensive name.
Robert Jamieson, A. R. Fausset and David Brown
19:40 For we--the public authorities.
are in danger of being called in question--by our superiors.