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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. Paul's travels up and down about Macedonia, Greece, and Asia, and his coming at length to Troas, ver. 1-6. II. A particular account of his spending one Lord's day at Troas, and his raising Eutychus to life there, ver. 7-12. III. His progress, or circuit, for the visiting of the churches he had planted, in his way towards Jerusalem, where he designed to be by the next feast of pentecost, ver. 13-16. IV. The farewell sermon he preached to the presbyters at Ephesus, now that he was leaving that country, ver. 17-35. V. The very sorrowful parting between him and them, ver. 36-38. And in all these we find Paul very busy to serve Christ, and to do good to the souls of men, not only in the conversion of heathen, but in the edification of Christians.
Adam Clarke: Commentary on the Bible - 1831
Paul retires to Macedonia, Act 20:1. He goes into Greece, where he tarries three months and, purposing to sail to Syria, he returns through Macedonia, Act 20:2, Act 20:3. Several persons accompany him into Asia, and then go before and tarry for him at Troas, Act 20:4, Act 20:5. Paul and Luke sail from Philippi, and in five days reach Troas, where they meet their brethren from Asia, and abide there seven days, Act 20:6. On the first day of the week, the disciples coming together to break bread, Paul preaching to them, and continuing his speech till midnight, a young man of the name of Eutychus, being in a deep sleep, fell from the third loft and was killed, Act 20:7-9. Paul restores him to life, resumes his discourse, and continuing it till daybreak, then departs, Act 20:10-12. Luke and his companions come to Assos, whither Paul comes by land, Act 20:13. He embarks with them at Assos, comes to Mitylene, Act 20:14. Sails thence, and passes by Chios, arrives at Samos, tarries at Trogyllium, and comes to Miletus, Act 20:15. Purposing to get as soon as possible to Jerusalem, he sends from Miletus, and calls the elders of the Church of Ephesus, to whom he preaches a most directing sermon, gives them the most solemn exhortations, kneels down and prays with them, takes a very affecting leave of them, and sets sail for Caesarea, in order to go to Jerusalem, vv. 16-38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 20:1, Paul goes to Macedonia, and thence to Troas; Act 20:7, He celebrates the Lord's supper, and preaches; Act 20:9, Eutychus having fallen down dead is raised to life; Act 20:13, He continues his travels; Act 20:17, and at Miletum he calls the elders together, tells them what shall befall to himself, Act 20:28. commits God's flock to them, Act 20:29. warns them of false teachers, Act 20:32. commends them to God, Act 20:36. prays with them, and departs.
20:120:1: Եւ յետ դադարելոյ ամբոխին, կոչեաց Պաւղոս զաշակերտսն եւ մխիթարեա՛ց. ողջոյն ետ, եւ ել գնա՛ց ՚ի Մակեդովնիայ[2636]։ [2636] Ոմանք. Եւ ողջոյն ետ. կամ՝ ողջոյն տուեալ։
1. Երբ ամբոխը հանդարտուեց, Պօղոսը կանչեց աշակերտներին ու նրանց յորդորելով՝ հրաժեշտի ողջոյն տուեց եւ ելաւ գնաց Մակեդոնիա:
20 Աղմուկը դադարելէ յետոյ Պօղոս աշակերտները իրեն կանչեց ու հրաժարական ողջոյն տալով՝ ելաւ որ Մակեդոնիա երթայ։
Եւ յետ դադարելոյ ամբոխին` կոչեաց Պաւղոս զաշակերտսն, [81]եւ մխիթարեաց.`` ողջոյն ետ եւ ել գնաց ի Մակեդոնիայ:

20:1: Եւ յետ դադարելոյ ամբոխին, կոչեաց Պաւղոս զաշակերտսն եւ մխիթարեա՛ց. ողջոյն ետ, եւ ել գնա՛ց ՚ի Մակեդովնիայ[2636]։
[2636] Ոմանք. Եւ ողջոյն ետ. կամ՝ ողջոյն տուեալ։
1. Երբ ամբոխը հանդարտուեց, Պօղոսը կանչեց աշակերտներին ու նրանց յորդորելով՝ հրաժեշտի ողջոյն տուեց եւ ելաւ գնաց Մակեդոնիա:
20 Աղմուկը դադարելէ յետոյ Պօղոս աշակերտները իրեն կանչեց ու հրաժարական ողջոյն տալով՝ ելաւ որ Մակեդոնիա երթայ։
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20:11: По прекращении мятежа Павел, призвав учеников и дав им наставления и простившись с ними, вышел и пошел в Македонию.
20:1  μετὰ δὲ τὸ παύσασθαι τὸν θόρυβον μεταπεμψάμενος ὁ παῦλος τοὺς μαθητὰς καὶ παρακαλέσας, ἀσπασάμενος ἐξῆλθεν πορεύεσθαι εἰς μακεδονίαν.
20:1. Μετὰ (With) δὲ (moreover) τὸ (to-the-one) παύσασθαι ( to-have-ceased ) τὸν (to-the-one) θόρυβον (to-a-disturbance," μεταπεμψάμενος ( having-dispatched-with ,"ὁ (the-one) Παῦλος (a-Paulos,"τοὺς (to-the-ones) μαθητὰς (to-learners) καὶ (and) παρακαλέσας (having-called-beside-unto," ἀσπασάμενος ( having-drawn-along-to ) ἐξῆλθεν (it-had-came-out) πορεύεσθαι ( to-traverse-of ) εἰς (into) Μακεδονίαν. (to-a-Makedonia)
20:1. postquam autem cessavit tumultus vocatis Paulus discipulis et exhortatus eos valedixit et profectus est ut iret in MacedoniamAnd after the tumult was ceased, Paul calling to him the disciples and exhorting them, took his leave and set forward to go into Macedonia.
1. And after the uproar was ceased, Paul having sent for the disciples and exhorted them, took leave of them, and departed for to go into Macedonia.
20:1. Then, after the tumult ceased, Paul, calling the disciples to himself and exhorting them, said farewell. And he set out, so that he might go into Macedonia.
20:1. And after the uproar was ceased, Paul called unto [him] the disciples, and embraced [them], and departed for to go into Macedonia.
And after the uproar was ceased, Paul called unto [him] the disciples, and embraced [them], and departed for to go into Macedonia:

1: По прекращении мятежа Павел, призвав учеников и дав им наставления и простившись с ними, вышел и пошел в Македонию.
20:1  μετὰ δὲ τὸ παύσασθαι τὸν θόρυβον μεταπεμψάμενος ὁ παῦλος τοὺς μαθητὰς καὶ παρακαλέσας, ἀσπασάμενος ἐξῆλθεν πορεύεσθαι εἰς μακεδονίαν.
20:1. postquam autem cessavit tumultus vocatis Paulus discipulis et exhortatus eos valedixit et profectus est ut iret in Macedoniam
And after the tumult was ceased, Paul calling to him the disciples and exhorting them, took his leave and set forward to go into Macedonia.
20:1. Then, after the tumult ceased, Paul, calling the disciples to himself and exhorting them, said farewell. And he set out, so that he might go into Macedonia.
20:1. And after the uproar was ceased, Paul called unto [him] the disciples, and embraced [them], and departed for to go into Macedonia.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Departure from Ephesus; Paul's Removal to Troas.
1 And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia. 2 And when he had gone over those parts, and had given them much exhortation, he came into Greece, 3 And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia. 4 And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. 5 These going before tarried for us at Troas. 6 And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days.

These travels of Paul which are thus briefly related, if all in them had been recorded that was memorable and worthy to be written in letters of gold, the world would not contain the books that would have been written; and therefore we have only some general hints of occurrences, which therefore ought to be the more precious. Here is,

I. Paul's departure from Ephesus. He had tarried there longer than he had done at any one place since he had been ordained to the apostleship of the Gentiles; and now it was time to think of removing, for he must preach in other cities also; but after this, to the end of the scripture-history of his life (which is all we can depend upon), we never find him breaking up fresh ground again, nor preaching the gospel where Christ had not been named, as hitherto he had done (Rom. xv. 20), for in the close of the next chapter we find him made a prisoner, and so continued, and so left, at the end of this book. 1. Paul left Ephesus soon after the uproar had ceased, looking upon the disturbance he met with there to be an indication of Providence to him not to stay there any longer, v. 1. His removal might somewhat appease the rage of his adversaries, and gain better quarter for the Christians there. Currenti cede furori--It is good to lie by in a storm. Yet some think that before he now left Ephesus he wrote the first epistle to the Corinthians, and that his fighting with beasts at Ephesus, which he mentions in that epistle, was a figurative description of this uproar; but I rather take that literally. 2. He did not leave them abruptly and in a fright, but took leave of them solemnly: He called unto him the disciples, the principal persons of the congregation, and embraced them, took leave of them (saith the Syriac) with the kiss of love, according to the usage of the primitive church. Loving friends know not how well they love one another till they come to part, and then it appears how near they lay to one another's hearts.

II. His visitation of the Greek churches, which he had planted, and more than once watered, and which appear to have laid very near his heart. 1. He went first to Macedonia (v. 1), according to his purpose before the uproar (ch. xix. 21); there he visited the churches of Philippi and Thessalonica, and gave them much exhortation, v. 2. Paul's visits to his friends were preaching visits, and his preaching was large and copious: He gave them much exhortation; he had a great deal to say to them, and did not stint himself in time; he exhorted them to many duties, in many cases, and (as some read it) with many reasonings. He enforced his exhortation with a great variety of motives and arguments. 2. He staid three months in Greece (v. 2, 3), that is, in Achaia, as some think, for thither also he purposed to go, to Corinth, and thereabouts (ch. xix. 21), and, no doubt, there also he gave the disciples much exhortation, to direct and confirm them, and engage them to cleave to the Lord.

III. The altering of his measures; for we cannot always stand to our purposes. Accidents unforeseen put us upon new counsels, which oblige us to purpose with a proviso. 1. Paul was about to sail into Syria, to Antioch, whence he was first sent out into the service of the Gentiles, and which therefore in his journeys he generally contrived to take in his way; but he changed his mind, and resolved to return to Macedonia, the same way he came. 2. The reason was because the Jews, expecting he would steer that course as usual, had way-laid him, designing to be the death of him; since they could not get him out of the way by stirring up both mobs and magistrates against him, which they had often attempted, they contrived to assassinate him. Some think they laid wait for him, to rob him of the money that he was carrying to Jerusalem for the relief of the poor saints there; but, considering how very spiteful the Jews were against him, I suppose they thirsted for his blood more than for his money.

IV. His companions in his travels when he went into Asia; they are here named, v. 4. Some of them were ministers, whether they were all so or no is not certain. Sopater of Berea, it is likely, is the same with Sosipater, who is mentioned Rom. xvi. 21. Timothy is reckoned among them, for though Paul, when he departed from Ephesus (v. 1), left Timothy there, and afterwards wrote his first epistle to him thither, to direct him as an evangelist how to settle the church there, and in what hands to leave it (see 1 Tim. i. 3; iii. 14, 15), which epistle was intended for direction to Timothy what to do, not only at Ephesus where he now was, but also at other places where he should be in like manner left, or whither he should be sent to reside as an evangelist (and not to him only, but to the other evangelists that attended Paul, and were in like manner employed); yet he soon followed him, and accompanied him, with others here named. Now, one would think, this was no good husbandry, to have all these worthy men accompanying Paul, for there was more need of them where Paul was not than where he was; but so it was ordered, 1. That they might assist him in instructing such as by his preaching were awakened and startled; wherever Paul came, the waters were stirred, and then there was need of many hands to help the cripples in. It was time to strike when the iron was hot. 2. That they might be trained up by him, and fitted for future service, might fully know his doctrine and manner of life, 2 Tim. iii. 10. Paul's bodily presence was weak and despicable, and therefore these friends of his accompanied him, to put a reputation upon him, to keep him in countenance, and to intimate to strangers, who would be apt to judge by the sight of the eye, that he had a great deal in him truly valuable, which was not discovered upon the outward appearance.

V. His coming to Troas, where he had appointed a general rendezvous of his friends. 1. They went before, and staid for him at Troas (v. 5), designing to go along with him to Jerusalem, as Trophimus particularly did, ch. xxi. 29. We should not think it hard to stay awhile for good company in a journey. 2. Paul made the best of his way thither; and, it should seem, Luke was now in company with him; for he says We sailed from Philippi (v. 6), and the first time we find him in his company was here at Troas, ch. xvi. 11. The days of unleavened bread are mentioned only to describe the time, not to intimate that Paul kept the passover after the manner of the Jews; for just about this time he had written in his first epistle to the church at Corinth, and taught, that Christs is our Passover, and a Christian life our feast of unleavened bread (1 Cor. v. 7, 8), and when the substance was come the shadow was done away. He came to them to Troas, by sea, in five days, and when he was there staid but seven days. There is no remedy, but a great deal of time will unavoidably be lost in travelling to and fro, by those who go about doing good, yet it shall not be put upon the score of lost time. Paul thought it worth while to bestow five days in going to Troas, though it was but for an opportunity of seven days' stay there; but he knew, and so should we, how to redeem even journeying time, and make it turn to some good account.
Adam Clarke: Commentary on the Bible - 1831
20:1: After the uproar was ceased - The tumult excited by Demetrius apparently induced Paul to leave Ephesus sooner than he had intended. He had written to the Corinthians that he should leave that place after pentecost, Co1 16:8; but it is very probable that he left it sooner.
Albert Barnes: Notes on the Bible - 1834
20:1: The uproar - The tumult excited, by Demetrius and the workmen. After it had been quieted by the town-clerk, Act 19:40-41.
Embraced them - Saluted them; gave them parting expressions of kindness. Compare the Luk 7:45 note; Rom 16:16 note; Co1 16:20 note; Co2 13:12 note; Th1 5:26 note; Pe1 5:14 note. The Syriac translates this, "Paul caned the disciples, and consoled them, and kissed them."
To go into Macedonia - On his way to Jerusalem, agreeably to his purpose, as recorded in Act 19:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:1: after: -41
embraced: Act 20:10, Act 20:37, Act 21:5, Act 21:6; Gen 48:10; Sa1 20:41, Sa1 20:42; Rom 16:16; Co1 16:20; Co2 13:12; Th1 5:26
to go: Act 19:21; Co1 16:5; Co2 7:5; Ti1 1:3
Geneva 1599
20:1 And (1) after the uproar was ceased, Paul called unto [him] the disciples, and embraced [them], and departed for to go into Macedonia.
(1) Paul departs from Ephesus by the consent of the church, not to be idle or at rest, but to take pains in another place.
John Gill
20:1 And after the uproar was ceased,.... Which Demetrius, and the craftsmen, had raised at Ephesus, and which was put an end to by the speech of the town clerk, or register keeper of the theatre:
Paul called unto him the disciples; the members of the church at Ephesus, whom he convened, either at his own lodgings, or at their usual place of meeting:
and embraced them; or "saluted them"; that is, with a kiss, which was sometimes done at parting, as well as at meeting; see Acts 20:37 and so the Syriac version renders it, and "kissed" them, and so took his leave of them, and bid them farewell; the Alexandrian copy, and some other copies, and the Syriac and Vulgate Latin versions before this clause insert, "and exhorted, or comforted" them; that is, exhorted them to continue steadfast in the faith, and hold fast the profession of it without wavering, and comforted them under all their tribulations, and in a view of what afflictions and persecutions they must expect to endure for the sake of Christ, with the exceeding great and precious promises of the Gospel:
and departed to go into Macedonia; to visit the churches at Philippi, Thessalonica, and Berea, and to establish them in the faith of the Gospel: he did not choose to leave Ephesus till the tumult was over, partly on his own account, that he might not bring upon himself an imputation of fear and cowardice; and partly on the account of the church at Ephesus, that he might not leave them in distress, and add to it; but now it was over, he judged it proper to take his leave of them, and visit other churches, the care of which equally lay upon him.
John Wesley
20:1 After the tumult was ceased - So Demetrius gained nothing. Paul remained there till all was quiet.
Robert Jamieson, A. R. Fausset and David Brown
20:1 PAUL FULFILS HIS PURPOSE OF PROCEEDING AGAIN TO MACEDONIA AND GREECE--RETURNING THENCE, ON HIS ROUTE FOR JERUSALEM, HE REVISITS PHILIPPI AND TROAS--HIS MINISTRATIONS AT TROAS. (Acts 20:1-12)
departed--after Pentecost (1Cor 16:8).
to go into Macedonia--in pursuance of the first part of his plan (Acts 19:21). From his Epistles we learn; (1) That, as might have been expected from its position on the coast, he revisited Troas (2Cor 2:12; see on Acts 16:8). (2) That while on his former visit he appears to have done no missionary work there, he now went expressly "to preach Christ's Gospel," and found "a door opened unto him of the Lord" there, which he entered so effectually as to lay the foundation of a church there (Acts 20:6-7). (3) That he would have remained longer there but for his uneasiness at the non-arrival of Titus, whom he had despatched to Corinth to finish the collection for the poor saints at Jerusalem (1Cor 16:1-2; 2Cor 8:6), but still more, that he might bring him word what effect his first Epistle to that church had produced. (He had probably arranged that they should meet at Troas). (4) That in this state of mind, afraid of something wrong, he "took leave" of the brethren at Troas, and went from thence into Macedonia.
Tit was, no doubt, the city of PHILIPPI that he came to (landing at Nicopolis, its seaport, see on Acts 16:11-12), as appears by comparing 2Cor 11:9, where "Macedonia" is named, with Phil 4:15, where it appears that Philippi is meant. Here he found the brethren, whom he had left on his former visit in circumstances of such deep interest, a consolidated and thriving church, generous and warmly attached to their father in Christ; under the superintendence, probably, of our historian, "the beloved physician" (see on Acts 16:40). All that is said by our historian of this Macedonian visit is that "he went over those parts and gave them much exhortation." (5) Titus not having reached Philippi as soon as the apostle, "his flesh had no rest, but he was troubled on every side: without were fightings, within were fears" (2Cor 7:5). (6) At length Titus arrived, to the joy of the apostle, the bearer of better tidings from Corinth than he had dared to expect (2Cor 7:6-7, 2Cor 7:13), but checkered by painful intelligence of the efforts of a hostile party to undermine his apostolic reputation there (2Co. 10:1-18). (7) Under the mixed feelings which this produced, he wrote--from Macedonia, and probably Philippi--his SECOND EPISTLE TO THE CORINTHIANS (see Introduction to Second Corinthians); despatching Titus with it, and along with him two other unnamed deputies, expressly chosen to take up and bring their collection for the poor saints at Jerusalem, and to whom he bears the beautiful testimony, that they were "the glory of Christ" (2Cor 8:22-23). (8) It must have been at this time that he penetrated as far as to the confines of "Illyricum," lying along the shores of the Adriatic (Rom 15:19). He would naturally wish that his second Letter to the Corinthians should have some time to produce its proper effect ere he revisited them, and this would appear a convenient opportunity for a northwestern circuit, which would enable him to pay a passing visit to the churches at Thessalonica and Berea, though of this we have no record. On his way southward to Greece, he would preach the Gospel in the intermediate regions of Epirus, Thessaly, and Boeotia (see Rom 15:19), though of this we have no record.
20:220:2: Եւ շրջեալ ընդ կողմանսն ընդ այնոսիկ. եւ մխիթարեալ զնոսա բանիւք բազմօք, ե՛կն յԵլլադայ։
2. Այդ կողմերում շրջելուց եւ նրանց բազում խօսքերով յորդորելուց յետոյ եկաւ Յունաստան:
2 Եւ այն կողմերը պտըտելէ ու շատ խօսքերով զանոնք յորդորելէ ետքը Ելլադա գնաց։
Եւ շրջեալ ընդ կողմանսն ընդ այնոսիկ, եւ մխիթարեալ զնոսա բանիւք բազմօք` եկն յԵլլադա:

20:2: Եւ շրջեալ ընդ կողմանսն ընդ այնոսիկ. եւ մխիթարեալ զնոսա բանիւք բազմօք, ե՛կն յԵլլադայ։
2. Այդ կողմերում շրջելուց եւ նրանց բազում խօսքերով յորդորելուց յետոյ եկաւ Յունաստան:
2 Եւ այն կողմերը պտըտելէ ու շատ խօսքերով զանոնք յորդորելէ ետքը Ելլադա գնաց։
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20:22: Пройдя же те места и преподав [верующим] обильные наставления, пришел в Елладу.
20:2  διελθὼν δὲ τὰ μέρη ἐκεῖνα καὶ παρακαλέσας αὐτοὺς λόγῳ πολλῶ ἦλθεν εἰς τὴν ἑλλάδα,
20:2. διελθὼν (Having-had-came-through) δὲ (moreover) τὰ (to-the-ones) μέρη (to-portions) ἐκεῖνα (to-the-ones-thither) καὶ (and) παρακαλέσας (having-called-beside-unto) αὐτοὺς (to-them) λόγῳ (unto-a-forthee) πολλῷ (unto-much) ἢλθεν (it-had-came) εἰς (into) τὴν (to-the-one) Ἑλλάδα, (to-a-Hellas,"
20:2. cum autem perambulasset partes illas et exhortatus eos fuisset multo sermone venit ad GraeciamAnd when he had gone over those parts and had exhorted them with many words, he came into Greece:
2. And when he had gone through those parts, and had given them much exhortation, he came into Greece.
20:2. And when he had walked through those areas and had exhorted them with many sermons, he went into Greece.
20:2. And when he had gone over those parts, and had given them much exhortation, he came into Greece,
And when he had gone over those parts, and had given them much exhortation, he came into Greece:

2: Пройдя же те места и преподав [верующим] обильные наставления, пришел в Елладу.
20:2  διελθὼν δὲ τὰ μέρη ἐκεῖνα καὶ παρακαλέσας αὐτοὺς λόγῳ πολλῶ ἦλθεν εἰς τὴν ἑλλάδα,
20:2. cum autem perambulasset partes illas et exhortatus eos fuisset multo sermone venit ad Graeciam
And when he had gone over those parts and had exhorted them with many words, he came into Greece:
20:2. And when he had walked through those areas and had exhorted them with many sermons, he went into Greece.
20:2. And when he had gone over those parts, and had given them much exhortation, he came into Greece,
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: "Прошедши те места...", в которых прежде основаны были Павлом христианские общины в Македонии - см. XVI:12-XVII:14.

"Пришел в Елладу...", т. е. Грецию, которую выше Дееписатель назвал Ахаиею (XIX:21). Ахаия - официальное название Греции по римскому разделению провинций, Еллада - древнее народное название Греции.
Adam Clarke: Commentary on the Bible - 1831
20:2: He came into Greece - Εις την Ἑλλαδα, Into Hellas, Greece properly so called, the regions between Thessaly and Propontis, and the country of Achaia. He did not, however, go there immediately: he passed through Macedonia, Act 20:1, in which he informs us, Co2 7:5-7, that he suffered much, both from believers and infidels; but was greatly comforted by the arrival of Titus, who gave him a very flattering account of the prosperous state of the Church at Corinth. A short time after this, being still in Macedonia, he sent Titus back to Corinth, Co2 8:16, Co2 8:17, and sent by him the second epistle which he wrote to that Church, as Theodoret and others suppose. Some time after, he visited Corinth himself, according to his promise, Co1 16:5. This was his third voyage to that city, Co2 12:14; Co2 13:1. What he did there at this time cannot be distinctly known; but, according to St. Augustin, he ordered every thing relative to the holy eucharist, and the proper manner in which it was to be received. See Calmet.
Albert Barnes: Notes on the Bible - 1834
20:2: Over those parts - The parts of country in and near Macedonia. He probably went to Macedonia by Troas, where he expected to find Titus Co2 2:12; but, not finding him there, he went by himself to Philippi, Thessalonica, etc., and then returned to Greece proper.
Into Greece - Into Greece proper, of which Athens was the capital. While in Macedonia he had great anxiety and trouble, but was at length comforted by the coming of Titus, who brought him intelligence of the liberal disposition of the churches of Greece in regard to the collection for the poor saints at Jerusalem, Co2 7:5-7. It is probable that the Second Epistle to the Corinthians was written during this time in Macedonia, and sent to them by Titus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:2: those: Act 20:6, Act 16:12, Act 17:1, Act 17:10
given: Act 20:7, Act 20:11, Act 2:40, Act 14:22, Act 15:41; Col 1:28; Th1 2:3, Th1 2:11, Th1 4:1, cir, am 4064, ad 60
Greece: That is Greece properly so called, bounded on the west by Epirus, on the east by the Aegean sea, on the north by Macedonia, and on the south by the Peloponnesus. In its largest acceptation it also comprehended all Macedonia, Thessaly, Epirus, Peloponnesus, and the near by islands. Zac 9:13
Geneva 1599
20:2 And when he had gone over those parts, and had given them (a) much exhortation, he came into Greece,
(a) For after so great trouble, there was need of much exhortation.
John Gill
20:2 And when he had gone over those parts,.... Of Macedonia, and the cities in it before mentioned;
and had given them much exhortation; to abide by the doctrines and ordinances of the Gospel, and to walk worthy of it in their lives and conversations; and this exhortation he was frequently giving, as often as he had opportunity, improving his time much this way, and continued long at it: and, having pursued it to a sufficient length,
he came into Greece; or Hellas; which, according to Ptolomy (e) and Solinus, (f), is properly true Greece; the former makes it to be the same with Achaia, where Corinth was; and the latter says it was in his time called Attica, where Athens was; so Pliny (g), who also says, that Thessaly was so called: this Hellas included Macedonia, Epirus, Thessaly, Achaia, which is properly Greece, Peloponnesus, and the adjacent islands.
(e) Geograph. l. 3. c. 15. (f) Polyhist, c. 12. (g) Nat. Hist. l. 4. c. 7.
John Wesley
20:2 He came into Greece - That part of it which lay between Macedonia and Achaia.
Robert Jamieson, A. R. Fausset and David Brown
20:2 he came into Greece--or Achaia, in pursuance of the second part of his plan (Acts 19:21).
20:320:3: Իբրեւ արար անդ ամիսս երիս, եղեւ նմա դա՛ւ ՚ի Հրէիցն, մինչդեռ կամէր ելանել յԱսորիս. խորհուրդ կալաւ դառնա՛լ ընդ Մակեդովնիայ[2637]։ [2637] Ոմանք. Եւ իբրեւ արար... եւ եղեւ նմա։
3. Մօտ երեք ամիս այնտեղ անցկացնելուց յետոյ, մինչ կամենում էր Ասորիք բարձրանալ, հրեաների կողմից նրա դէմ դաւ նիւթուեց. ուստի խորհեց Մակեդոնիայով վերադառնալ:
3 Հոն երեք ամիս կենալէ ետքը, Հրեաները իրեն դէմ նենգութեան խորհուրդ ըրին, երբ կ’ուզէր Սուրիա երթալ. անոր համար որոշեց Մակեդոնիայի վրայէն դառնալ։
Իբրեւ արար անդ ամիսս երիս, եղեւ նմա դաւ ի Հրէիցն, մինչդեռ կամէր ելանել յԱսորիս. խորհուրդ կալաւ դառնալ ընդ Մակեդոնիա:

20:3: Իբրեւ արար անդ ամիսս երիս, եղեւ նմա դա՛ւ ՚ի Հրէիցն, մինչդեռ կամէր ելանել յԱսորիս. խորհուրդ կալաւ դառնա՛լ ընդ Մակեդովնիայ[2637]։
[2637] Ոմանք. Եւ իբրեւ արար... եւ եղեւ նմա։
3. Մօտ երեք ամիս այնտեղ անցկացնելուց յետոյ, մինչ կամենում էր Ասորիք բարձրանալ, հրեաների կողմից նրա դէմ դաւ նիւթուեց. ուստի խորհեց Մակեդոնիայով վերադառնալ:
3 Հոն երեք ամիս կենալէ ետքը, Հրեաները իրեն դէմ նենգութեան խորհուրդ ըրին, երբ կ’ուզէր Սուրիա երթալ. անոր համար որոշեց Մակեդոնիայի վրայէն դառնալ։
zohrab-1805▾ eastern-1994▾ western am▾
20:33: [Там] пробыл он три месяца. Когда же, по случаю возмущения, сделанного против него Иудеями, он хотел отправиться в Сирию, то пришло ему на мысль возвратиться через Македонию.
20:3  ποιήσας τε μῆνας τρεῖς γενομένης ἐπιβουλῆς αὐτῶ ὑπὸ τῶν ἰουδαίων μέλλοντι ἀνάγεσθαι εἰς τὴν συρίαν ἐγένετο γνώμης τοῦ ὑποστρέφειν διὰ μακεδονίας.
20:3. ποιήσας (having-done-unto) τε (also) μῆνας (to-months) τρεῖς ( to-three ) γενομένης ( of-having-had-became ) ἐπιβουλῆς (of-a-purposing-upon) αὐτῷ (unto-it) ὑπὸ (under) τῶν (of-the-ones) Ἰουδαίων ( of-Iouda-belonged ) μέλλοντι (unto-impending) ἀνάγεσθαι (to-be-led-up) εἰς (into) τὴν (to-the-one) Συρίαν (to-a-Suria) ἐγένετο ( it-had-became ) γνώμης (of-an-acquaintance) τοῦ (of-the-one) ὑποστρέφειν (to-beturn-under) διὰ (through) Μακεδονίας. (of-a-Makedonia)
20:3. ubi cum fecisset menses tres factae sunt illi insidiae a Iudaeis navigaturo in Syriam habuitque consilium ut reverteretur per MacedoniamWhere, when he had spent three months, the Jews laid wait for him, as he was about to sail into Syria. So he took a resolution to return through Macedonia.
3. And when he had spent three months , and a plot was laid against him by the Jews, as he was about to set sail for Syria, he determined to return through Macedonia.
20:3. After he had spent three months there, treacheries were planned against him by the Jews, just as he was about to sail into Syria. And having been advised of this, he return through Macedonia.
20:3. And [there] abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia.
And [there] abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia:

3: [Там] пробыл он три месяца. Когда же, по случаю возмущения, сделанного против него Иудеями, он хотел отправиться в Сирию, то пришло ему на мысль возвратиться через Македонию.
20:3  ποιήσας τε μῆνας τρεῖς γενομένης ἐπιβουλῆς αὐτῶ ὑπὸ τῶν ἰουδαίων μέλλοντι ἀνάγεσθαι εἰς τὴν συρίαν ἐγένετο γνώμης τοῦ ὑποστρέφειν διὰ μακεδονίας.
20:3. ubi cum fecisset menses tres factae sunt illi insidiae a Iudaeis navigaturo in Syriam habuitque consilium ut reverteretur per Macedoniam
Where, when he had spent three months, the Jews laid wait for him, as he was about to sail into Syria. So he took a resolution to return through Macedonia.
20:3. After he had spent three months there, treacheries were planned against him by the Jews, just as he was about to sail into Syria. And having been advised of this, he return through Macedonia.
20:3. And [there] abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: "Пробыл три месяца..." - вероятно, значительную часть этого времени апостол провел в Коринфе, где впервые должен был встретиться с Аполлосом. Не видно, чтобы он заходил и в Афины; тяжелое впечатление от этого города, вероятно, удерживало его от вторичного посещения (XVII:16: и д. ).

"Возмущение иудеев" против апостола было, вероятно, также в Коринфе, откуда апостол и решил отправиться в Сирию, избрав туда путь через Македонию и Малоазийские общины.
Adam Clarke: Commentary on the Bible - 1831
20:3: Abode three months - Partly, as we may suppose, at Corinth, at Athens, and in Achaia; from which place he is supposed to have sent his epistle to the Romans, because he continued longer here than at any other place, and mentions several of the Corinthians in his salutations to the believers of Rome.
When the Jesus laid wait for him - Paul had determined to go by sea to Syria, and from thence to Jerusalem. This was the first object of his journey; and this was the readiest road he could take; but, hearing that the Jews had laid wait for him, probably to attack his ship on the voyage, seize his person, sell him for a slave, and take the money which he was carrying to the poor saints at Jerusalem, he resolved to go as much of the journey as he conveniently could, by land. Therefore, he returned through Macedonia, and from thence to Troas, where he embarked to sail for Syria, on his way to Jerusalem. The whole of his journey is detailed in this and the following chapter. See also the map.
Albert Barnes: Notes on the Bible - 1834
20:3: And there abode - Why he remained here is unknown. It is probable that while in Greece he wrote the Epistle to the Romans. Compare Rom 15:25-27.
And when the Jews laid wait for him - There was a design formed against him by the Jews, which they sought to execute. Why they formed this purpose the historian has not informed us.
As he was about to sail - It would seem from this, that the design of the Jews was to attack the ship in which he was about to sail, or to arrest him on shipboard. This fact determined him to take a much more circuitous route by land, so that the churches of Macedonia were favored with another visit from him.
Into Syria - On his way to Jerusalem.
He purposed ... - He resolved to avoid the snare which they had laid for him, and to return by the same way in which he had come into Greece.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:3: the Jews: Act 20:19, Act 9:23, Act 9:24, Act 23:12-15, Act 25:3; Ezr 8:31; Pro 1:11; Jer 5:26; Co2 7:5; Co2 11:26
sail: Act 18:18, Act 21:3; Gal 1:21
he purposed: Act 19:21; Co2 1:15
Geneva 1599
20:3 (2) And [there] abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia.
(2) A perverse zeal is the guider and instructor to murderers: and we are not excluded by the wisdom of God to prevent the endeavours of wicked men.
John Gill
20:3 And there abode three months,.... In Greece:
and when the Jews laid wait for him, as he was about to sail into Syria; from some part of Greece, in order to go to Jerusalem; which the Jews in the parts of Greece understanding, laid wait for him, either by sea or land, with an intention either to take the money from him, which he had collected in Macedonia, and in Greece, for the poor saints at Jerusalem, or to take away his life, or both; of which lying in wait for him, the apostle had some notice, either by divine revelation, or from somebody who was in the secret, or had got knowledge of it from such as were: upon which he
purposed to return through Macedonia; through which he came from Ephesus to Greece: this wicked design being made known to him, obliged him, in point of prudence, and both for his own safety, and the good of the churches, to alter his scheme, and steer his course another way, to the disappointment of his enemies; in which the wisdom of providence, the care of God over his ministers, and his concern for his churches manifestly appeared.
John Wesley
20:3 An ambush being laid for him - In his way to the ship.
Robert Jamieson, A. R. Fausset and David Brown
20:3 And there abode three months--Though the province only is here mentioned, it is the city of CORINTH that is meant, as the province of "Macedonia" (Acts 20:1) meant the city of Philippi. Some rough work he anticipated on his arrival at Corinth (2Cor 10:1-8, 2Cor 10:11; 2Cor 13:1-10) though he had reason to expect satisfaction on the whole; and as we know there were other churches in Achaia besides that at Corinth (2Cor 1:1; 2Cor 11:10), he would have time enough to pay them all a brief visit during the three months of his stay there. This period was rendered further memorable by the despatch of the EPISTLE TO THE ROMANS, written during his stay at Corinth and sent by "Phœbe, a servant [deaconess] of the Church at Cenchrea" (see on Acts 18:3), a lady apparently of some standing and substance, who was going thither on private business. (See on Rom 16:1 and see Introduction to Romans).
And when the Jews laid wait for him, as he was about to sail into Syria--He had intended to embark, probably at Cenchrea, the eastern harbor of the city, for Palestine, on his route to Jerusalem, the third part of his plan (Acts 19:21). But having detected some conspiracy against his life by his bitter Jewish enemies as at Damascus (Acts 9:22-25) and Jerusalem (Acts 9:29-30), he changed his plan and determined "to return" as he had come, "through Macedonia." As he was never more to return to Corinth, so this route would bring him, for the last time, face to face with the attached disciples of Berea, Thessalonica, and Philippi.
20:420:4: Եւ երթա՛յր ընդ նմա մինչեւ յԱսիա՝ Սոսիպատրոս Պռւեայ Բերիացի. եւ ՚ի Թեսաղոնիկեցւոց՝ Արիստարքո՛ս եւ Սեկունդոս, եւ Գայիոս Դերբացի, եւ Տիմոթէոս, եւ Ասիացիք՝ Տիւքիկոս եւ Տրոփիմոս[2638]։ [2638] Ոմանք. Եւ երթային ընդ նմա... Պիւռեայ Բերիացի... եւ Գաիոս Դերբեցի։ Յօրինակին պակասէր. Եւ Գայիոս Դերբացի Տիմոթէոս։
4. Եւ մինչեւ Ասիա[40] նրա հետ էին գնում Պիւռոսի որդի Սոսիպատրոս Բերիացին, թեսաղոնիկեցիներից՝ Արիստարքոսը եւ Սեկունդոսը, Գայիոս Դերբացին ու Տիմոթէոսը եւ ասիացիներ Տիւքիկոսն ու Տրոփիմոսը:[40] Յուն. լաւ բն. չունեն Եւ մինչեւ Ասիա բառերը:
4 Մինչեւ Ասիա իրեն հետ կ’երթային Բերիացի [Պիռոսի որդին] Սոպատրոսը եւ Թեսաղոնիկեցիներէն Արիստարքոսն ու Սեկունդոսը եւ Գայիոս Դերբացին ու Տիմոթէոսը եւ Ասիացի՝ Տիւքիկոսն ու Տրոփիմոսը։
Եւ երթայր ընդ նմա մինչեւ յԱսիա Սոսիպատրոս [82]Պիւռեայ Բերիացի, եւ ի Թեսաղոնիկեցւոց Արիստարքոս եւ Սեկունդոս, եւ Գայիոս Դերբացի եւ Տիմոթէոս, եւ Ասիացիք` Տիւքիկոս եւ Տրոփիմոս:

20:4: Եւ երթա՛յր ընդ նմա մինչեւ յԱսիա՝ Սոսիպատրոս Պռւեայ Բերիացի. եւ ՚ի Թեսաղոնիկեցւոց՝ Արիստարքո՛ս եւ Սեկունդոս, եւ Գայիոս Դերբացի, եւ Տիմոթէոս, եւ Ասիացիք՝ Տիւքիկոս եւ Տրոփիմոս[2638]։
[2638] Ոմանք. Եւ երթային ընդ նմա... Պիւռեայ Բերիացի... եւ Գաիոս Դերբեցի։ Յօրինակին պակասէր. Եւ Գայիոս Դերբացի Տիմոթէոս։
4. Եւ մինչեւ Ասիա[40] նրա հետ էին գնում Պիւռոսի որդի Սոսիպատրոս Բերիացին, թեսաղոնիկեցիներից՝ Արիստարքոսը եւ Սեկունդոսը, Գայիոս Դերբացին ու Տիմոթէոսը եւ ասիացիներ Տիւքիկոսն ու Տրոփիմոսը:
[40] Յուն. լաւ բն. չունեն Եւ մինչեւ Ասիա բառերը:
4 Մինչեւ Ասիա իրեն հետ կ’երթային Բերիացի [Պիռոսի որդին] Սոպատրոսը եւ Թեսաղոնիկեցիներէն Արիստարքոսն ու Սեկունդոսը եւ Գայիոս Դերբացին ու Տիմոթէոսը եւ Ասիացի՝ Տիւքիկոսն ու Տրոփիմոսը։
zohrab-1805▾ eastern-1994▾ western am▾
20:44: Его сопровождали до Асии Сосипатр Пирров, Вериянин, и из Фессалоникийцев Аристарх и Секунд, и Гаий Дервянин и Тимофей, и Асийцы Тихик и Трофим.
20:4  συνείπετο δὲ αὐτῶ σώπατρος πύρρου βεροιαῖος, θεσσαλονικέων δὲ ἀρίσταρχος καὶ σεκοῦνδος, καὶ γάϊος δερβαῖος καὶ τιμόθεος, ἀσιανοὶ δὲ τυχικὸς καὶ τρόφιμος.
20:4. συνείπετο ( It-was-following-together ) δὲ (moreover) αὐτῷ (unto-it) Σώπατρος (a-Sopatros) Πύρρου (of-a-Purros) Βεροιαῖος, (Beroia-belonged,"Θεσσαλονικέων (of-Thessalonikers-of) δὲ (moreover) Ἀρίσταρχος (an-Aristarchos) καὶ (and) Σέκουνδος (a-Sekoundos,"καὶ (and) Γαῖος (a-Gaios) Δερβαῖος (Derbe-belonged,"καὶ (and) Τιμόθεος, (a-Timotheos," Ἀσιανοὶ ( Asia-belonged-to ) δὲ (moreover) Τύχικος (a-Tuchikos) καὶ (and) Τρόφιμος: (a-Trofimos)
20:4. comitatus est autem eum Sopater Pyrri Beroensis Thessalonicensium vero Aristarchus et Secundus et Gaius Derbeus et Timotheus Asiani vero Tychicus et TrophimusAnd there accompanied him Sopater, the son of Pyrrhus, of Berea: and of the Thessalonians, Aristarchus and Secundus: and Gaius of Derbe and Timothy: and of Asia, Tychicus and Trophimus.
4. And there accompanied him as far as Asia Sopater of Beroea, of Pyrrhus; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and of Asia, Tychicus and Trophimus.
20:4. Now those accompanying him were Sopater, the son of Pyrrhus from Beroea; and also the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and also Tychicus and Trophimus from Asia.
20:4. And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus.
And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus:

4: Его сопровождали до Асии Сосипатр Пирров, Вериянин, и из Фессалоникийцев Аристарх и Секунд, и Гаий Дервянин и Тимофей, и Асийцы Тихик и Трофим.
20:4  συνείπετο δὲ αὐτῶ σώπατρος πύρρου βεροιαῖος, θεσσαλονικέων δὲ ἀρίσταρχος καὶ σεκοῦνδος, καὶ γάϊος δερβαῖος καὶ τιμόθεος, ἀσιανοὶ δὲ τυχικὸς καὶ τρόφιμος.
20:4. comitatus est autem eum Sopater Pyrri Beroensis Thessalonicensium vero Aristarchus et Secundus et Gaius Derbeus et Timotheus Asiani vero Tychicus et Trophimus
And there accompanied him Sopater, the son of Pyrrhus, of Berea: and of the Thessalonians, Aristarchus and Secundus: and Gaius of Derbe and Timothy: and of Asia, Tychicus and Trophimus.
20:4. Now those accompanying him were Sopater, the son of Pyrrhus from Beroea; and also the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and also Tychicus and Trophimus from Asia.
20:4. And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus.
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: "Сосипатр Пирров" - сын Пирра, Вериянин, из Верии - первого города, в который апостол должен был прийти по переходе из Ахаии в Македонию, - вероятно, есть упоминаемый Павлом в Рим XVI:21.

"Из Фессалоникийцев Apиctapх и Ceкунд". Аристарх упоминается выше - XIX:29; о Секунде нигде более в Писаниях апостольских не говорится.

"Гаий Дервянин" - из Дервии Ликаонской, которого по сему, кажется, надо отличать от Гаия Македонянина, упоминаемого выше - XIX:29.

"Тимофей" - см. XVI:1-3.

"Асийцы - Тихик и Трофим" - первый упоминается еще Еф VI:21; Кол IV:7; 2Тим. IV:12; Тит III:12; второй - урожденный ефесянин (XXI:29) упоминается во 2Тим. IV:20. Все эти семь спутников - трое урожденные македоняне, остальные малоазийцы - сопровождали Павла до Асии, т. е. проконсульской Азии (ср. к XVI:6: прим. ). Этим не исключается, что некоторые из перечисленных спутников сопровождали Павла и далее - до Иерусалима и потом в Рим. Так, Трофима мы видим с Павлом в Иерусалиме (XXI:29), Аристарха - на пути в Рим с Павлом (XXVII:2). В Филиппах Македонских (XVI:12) присоединился к спутникам Павла писатель Деяний Лука, остававшийся, вероятно, там (прим. к XVI:40), почему теперь он снова начинает вести речь от лица - "мы" (ср. XVI:10; XVII:1: и д. ), а не "они".
Adam Clarke: Commentary on the Bible - 1831
20:4: And there accompanied him - Rather, says Bishop Pearce, there followed him as far as to Asia; for they were not in his company till he set sail from Philippi, and came to them at Troas, in Asia, whither they had gone before, and where they tarried for him, Act 20:5.
Into Asia - Αχρι της Ασιας; These words are wanting in two MSS., Erpen, the Ethiopic, Coptic, and Vulgate. Some think that they embarrass this place; for how these could accompany him into Asia, and go before him, and tarry for him at Troas, Act 20:6, is not so very clear; unless we suppose, what I have glanced at in the table of contents, that they came with him to Asia, but, he tarrying a short time, they proceeded on their journey, and stopped for him at Troas, where he shortly after rejoined them. Mr. Wakefield gets rid of the difficulty by reading the verse thus: Now Sopater of Berea accompanied him; but Aristarchus and Secundus of Thessalonica, Gaius of Derbe, Timothy of Lystra, and Tychicus and Trophimus of Asia, went before, and tarried for us at Troas.
Sopater of Berea - Sopater seems to be the same as Sosipater, whom St. Paul mentions as his kinsman, Rom 16:21. ADE, more than twenty others, with the Coptic, Armenian, later Syriac in the margin, Vulgate, Itala, Theophylact, Origen, and Bede, add Πυρῥου, Sopater the Son of Pyrrhus. Griesbach has received this into his text.
Aristarchus of Thessalonica - This person occurs in Act 19:29, and is mentioned there as a Macedonian. He attended Paul in his journey to Rome, Act 27:2, and was his fellow laborer, Plm 1:24, and his fellow prisoner, Col 4:10, Col 4:11. Secundus is mentioned nowhere but in this place.
Gaius of Derbe - This is supposed to be the same who is mentioned Act 19:26, and who is there called a man of Macedonia, of which some suppose he was a native, but descended from a family that came from Derbe; but as Gaius, or Caius, was a very common name, these might have been two distinct persons. One of this name was baptized by St. Paul at Corinth, Co1 1:14, and entertained him as his host while he abode there, Rom 16:23, and was probably the same to whom St. John directs his third epistle.
And Timotheus - Of Lystra, is added by the Syriac. This was the same person of whom mention is made, Act 16:1, and to whom St. Paul wrote the two epistles which are still extant; and who was a native of Lystra, as we learn from the above place. It was on this evidence, probably that the ancient Syriac translator added, of Lystra, to the text. This reading is not supported by any MSS.
Tychicus - of Asia - This person was high in the confidence of St. Paul. He styles him a beloved brother, and faithful minister in the Lord, whom he sent to the Ephesians, that he might know their affairs, and comfort their hearts, Eph 6:21, Eph 6:22. He sent him for the same purpose, and with the same commendations, to the Colossians, Col 4:7, Col 4:8. Paul seems also to have designed him to superintend the Church at Crete in the absence of Titus; see Tit 3:12. He seems to have been the most intimate and confidential friend that Paul had.
Trophimus - Was an Ephesian; and both he and Tychicus are called Εφεσιοι, Ephesians, instead of Ασιανοι, Asiatics, in the Codex Bezae, both Greek and Latin, and in the Sahidic. He accompanied Paul from Ephesus into Greece, as we see here; and from thence to Jerusalem, Act 21:29. He had, no doubt, traveled with him on other journeys, for we find, by Ti2 4:20, that he was obliged to leave him sick at Miletus, being then, as it is likely, on his return to his own kindred at Ephesus.
Albert Barnes: Notes on the Bible - 1834
20:4: And there accompanied him - It was usual for some of the disciples to attend the apostles in their journeys.
Into Asia - It is not meant that they attended him from Greece through Macedonia, but that they went with him to Asia, having gone before him, and joined him at Troas.
Sopater of Berea - Perhaps the same person who, in Rom 16:21, is called Sosipater, and who is there said to have been a kinsman of Paul.
Aristarchus - Act 19:29.
Gaius of Derbe - See the notes on Act 19:29.
Tychicus - This man was high in the confidence and affection of Paul. In Eph 6:21-22 he styles him "a beloved brother, and faithful minister in the Lord."
And Trophimus - Trophimus was from Ephesus, Act 20:29. When Paul wrote his Second Epistle to Timothy he was at Miletum, sick, Ti2 4:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:4: Sopater: Rom 16:21, Sosipater
Berea: Act 17:10-12
Aristarchus: Act 19:29, Act 27:2; Col 4:10; Plm 1:24
Gaius: Rom 16:23; Jo3 1:1
Derbe: Act 14:6, Act 14:20; Co2 8:23, Co2 8:24
Timotheus: Act 16:1; Co2 1:1, Co2 1:19; Phi 2:19; Ti1 1:1; Ti2 1:2
Tychicus: Eph 6:21; Col 4:7; Ti2 4:12; Tit 3:12
Trophimus: Act 21:29; Ti2 4:20
John Gill
20:4 And there accompanied him into Asia Sopater of Berea,.... This Sopater is thought to be the same with Sosipater in Rom 16:21 and in three of Beza's copies, and in as many of Stephens's, he is so called here; the Ethiopic version calls him Peter, a citizen of Berea; and the Arabic version Sopater of Aleppo. The Alexandrian copy, Beza's most ancient copy, and others, the Complutensian edition, and the Vulgate Latin version, read, Sopater of Pyrrhus, the Berean; that is, the son of Pyrrhus. He is reckoned among the seventy disciples, and is said to be bishop of Iconium; See Gill on Lk 10:1. This name was common among the Greeks; there was one of this name a native of Paphus, in the times of Alexander the great, a comical poet, and who also is sometimes called Sosipater, as this man was; there was another Sopater the sophist, who wrote the affairs of Alexander; and there was another of this name, who, among other things, collected much concerning painters and statuaries. The name signifies "a father saved". Pyrrhus is a Grecian name well known, being the name of a famous king of Greece who engaged in war with the Romans. This man went along with the apostle into Asia; and it seems, that of the persons here mentioned, he only accompanied him; for the verb is in the singular number, and the other six persons following did not go along with him, as Sopater did, but went before him to Troas, which was in Asia, and there waited for him; though the Syriac version reads in the plural number; but then it renders the words, "they went forth with him", as they might do from Greece, and yet not accompany him into Asia: the phrase into Asia is left out in the Vulgate Latin and Ethiopic versions.
And of the Thessalonians, Aristarchus and Secundus; the former of these is before said to be a Macedonian, Acts 19:29 and here he appears to be of Thessalonica, and his name is a Greek one; but Secundus is a Roman name, though he might be born at Thessalonica, or at least have lived there, and so be said to be of it. His name signifies "Second"; very likely was his father's second son, and therefore so called; though the name was used among the Grecians. We read of Secundus an Athenian, the master of Herod the sophist, who flourished under the emperor Adrian, there are sentences under his name still extant; and another called Secundus the grammarian, a friend of Poleman, a philosopher at Athens, who corrected his writings; so that this man might be a Grecian, and a native of Thessalonica; mention is made of him nowhere else.
And Gaius of Derbe, and Timotheus; the former of these is so called to distinguish him from Gaius the Macedonian in Acts 19:29 and the latter by being joined with him should be of the same place, as he might be; see Acts 16:1 though the Syriac version reads, "and Timotheus of Lystra"; and so does the Arabic version used by De Dieu; and this is mentioned with Derbe in the above cited place.
And of Asia, Tychicus and Trophimus: of the former see Eph 6:21 and of the latter see Ti2 4:20 Acts 21:29 where he is called an Ephesian, as they both are here in Beza's most ancient copy; Ephesus being the metropolis of Asia, strictly so called. These are both of them said to be among the seventy disciples: Trophimus, we are told, taught at Arles in France, and suffered martyrdom with the Apostle Paul; and that Tychicus was bishop of Chalcedon in Bithynia; and that another of the same name was bishop of Colophon; See Gill on Lk 10:1. Trophimus signifies "nourished", and is a name to be found in a funeral inscription of the Romans (h), though Greek, and in the fragments of the poet Menander: and Tychicus signifies "fortunate"; whether the same with Fortunatus in 1Cor 16:17 may be inquired.
(h) Kirchman. de Funer. Roman. l. 3. c. 26. p. 525.
John Wesley
20:4 To Asia - There some of them left him. But Trophimus went with him to Jerusalem, Acts 21:29. Aristarchus, even to Rome, Acts 27:2.
Robert Jamieson, A. R. Fausset and David Brown
20:4 there accompanied him into Asia--the province of Asia.
Sopater of Berea--The true reading, beyond doubt, is, "Sopater [the son] of Pyrrhus of Berea." Some think this mention of his father was to distinguish him from Sosipater (the same name in fuller form), mentioned in Rom 16:21. But that they were the same person seems more probable.
of the Thessalonians, Aristarchus--(See on Acts 19:29).
and Secundus--of whom nothing else is known.
Gaius of Derbe--Though the Gaius of Acts 19:29 is said to be of "Macedonia," and this one "of Derbe," there is no sufficient reason for supposing them different persons; on the contrary, Rom 16:23 (compare with 3Jn 1:1, where there is hardly any reason to doubt that the same Gaius is addressed) seems to show that though he spent an important part of his Christian life away from his native Derbe, he had latterly retired to some place not very far from it.
and Timotheus--not probably of Derbe, as one might suppose from this verse, but of Lystra (see on Acts 16:1); both being so associated in his early connection with the apostle that the mention of the one in the previous clause would recall the other on the mention of his name.
and of Asia, Tychicus and Trophimus--The latter was an Ephesian, and probably the former also. They seem to have put themselves, from this time forward, at the apostle's disposal, and to the very last been a great comfort to him (Eph 6:21-22; Col 4:7-8; Acts 21:29; Ti2 4:12, Ti2 4:20). From the mention of the places to which each of these companions belonged, and still more the order in which they occur, we are left to conclude that they were deputies from their respective churches, charged with taking up and bringing on the collection for the poor saints at Jerusalem, first at Berea, next at Thessalonica, then at Philippi [HOWSON], where we gather that our historian himself rejoined the party (from the resumption at Acts 20:5 of the "us," dropped at Acts 16:17), by whom the Philippian collection would naturally be brought on.
20:520:5: Սոքա յառաջ երթեալ մնայի՛ն մեզ ՚ի Տրովադայ[2639]։ [2639] Ոմանք. Նոքա յառաջ երթեալ մն՛՛։
5. Սրանք առաջ էին գնացել եւ Տրովադայում մեզ էին սպասում:
5 Ասոնք առաջ գացին ու Տրովադայի մէջ մեզի կը սպասէին։
Սոքա յառաջ երթեալ մնային մեզ ի Տրովադա:

20:5: Սոքա յառաջ երթեալ մնայի՛ն մեզ ՚ի Տրովադայ[2639]։
[2639] Ոմանք. Նոքա յառաջ երթեալ մն՛՛։
5. Սրանք առաջ էին գնացել եւ Տրովադայում մեզ էին սպասում:
5 Ասոնք առաջ գացին ու Տրովադայի մէջ մեզի կը սպասէին։
zohrab-1805▾ eastern-1994▾ western am▾
20:55: Они, пойдя вперед, ожидали нас в Троаде.
20:5  οὖτοι δὲ προελθόντες ἔμενον ἡμᾶς ἐν τρῳάδι·
20:5. οὗτοι (the-ones-these) δὲ (moreover) προσελθόντες ( having-had-came-toward ) ἔμενον (they-were-staying) ἡμᾶς (to-us) ἐν (in) Τρῳάδι: (unto-a-Troas)
20:5. hii cum praecessissent sustinebant nos TroadeThese, going before, stayed for us at Troas.
5. But these had gone before, and were waiting for us at Troas.
20:5. These, after they had gone ahead, waited for us at Troas.
20:5. These going before tarried for us at Troas.
These going before tarried for us at Troas:

5: Они, пойдя вперед, ожидали нас в Троаде.
20:5  οὖτοι δὲ προελθόντες ἔμενον ἡμᾶς ἐν τρῳάδι·
20:5. hii cum praecessissent sustinebant nos Troade
These, going before, stayed for us at Troas.
20:5. These, after they had gone ahead, waited for us at Troas.
20:5. These going before tarried for us at Troas.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: "Они", т. е. упомянутые семь спутников, "ожидали нас", т. е. Павла и Луку, в Троаде (см. прим. к XVI:8).

Почему спутники Павла были отправлены вперед, не указывается; вероятно, для приготовления удобнейшего плавания Павла от Троады далее, из описания чего можно догадываться, что у Павла был нарочито приготовленный для путешествия корабль.
Adam Clarke: Commentary on the Bible - 1831
20:5: Tarried for us at Troas - See the preceding verse. Troas was a small town in Phrygia Minor, in the province called the Troad: see Act 16:8.
Albert Barnes: Notes on the Bible - 1834
20:5: These going before - Going before Paul and luk Dr. Doddridge supposes that only Tychicus and Trophimus went before the others. Perhaps the Greek most naturally demands this interpretation.
Tarried for us - The word "us," here, shows that Luke had again joined Paul as his companion. In Act 16:12 it appears that Luke was in Philippi, in the house of Lydia. Why he remained there, or why he did not attend Paul in his journey to Athens, Corinth, Ephesus, etc., is not known. It is evident, however, that he here joined him again.
At Troas - See the notes on Act 16:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:5: Troas: Troas was a maritime city and country of Phrygia, in Asia Minor, anciently called Dardania, lying on the Hellespont, west of Mysia Act 16:8, Act 16:11; Co2 2:12; Ti2 4:13
John Gill
20:5 These going before,.... The apostle into Asia, all but Sopater, who accompanied him:
tarried for us at Troas; a city in Asia Minor; see Acts 16:8 whither they went before hand a nearer way, to provide for the apostle, and where they waited for him, and for Sopater, and for Luke, the writer of this history, who appears from hence to be in company with the apostle, and for as many others as were along with him.
Robert Jamieson, A. R. Fausset and David Brown
20:5 These going before--perhaps to announce and prepare for the apostle's coming.
tarried for us at Troas.
20:620:6: Եւ մեք նաւեցաք յետ աւուրցն բաղարջակերաց ՚ի Փիլիպպեա՛յ, եւ եկաք առ նոսա ՚ի Տրովադայ մինչեւ յաւուրս հինգ. անդ դադարեցաք աւուրս եւթն[2640]։ [2640] Ոմանք. Անդ դադարեաց աւուրս։ Յօրինակին. Աւուր եւթն։
6. Իսկ մենք Բաղարջակերաց տօնի օրերից յետոյ նաւարկեցինք Փիլիպպէից ու հինգ օրից հասանք Տրովադա, նրանց մօտ. այնտեղ կանգ առանք եօթը օր:
6 Մենք ալ Բաղարջակերացի օրերէն յետոյ Փիլիպպէէն նաւեցինք եւ հինգ օրուան մէջ Տրովադա հասանք անոնց քով ու հոն եօթը օր կեցանք։
Եւ մեք նաւեցաք յետ աւուրցն բաղարջակերաց ի Փիլիպպեայ, եւ եկաք առ նոսա ի Տրովադա` մինչեւ յաւուրս հինգ. անդ դադարեցաք աւուրս եւթն:

20:6: Եւ մեք նաւեցաք յետ աւուրցն բաղարջակերաց ՚ի Փիլիպպեա՛յ, եւ եկաք առ նոսա ՚ի Տրովադայ մինչեւ յաւուրս հինգ. անդ դադարեցաք աւուրս եւթն[2640]։
[2640] Ոմանք. Անդ դադարեաց աւուրս։ Յօրինակին. Աւուր եւթն։
6. Իսկ մենք Բաղարջակերաց տօնի օրերից յետոյ նաւարկեցինք Փիլիպպէից ու հինգ օրից հասանք Տրովադա, նրանց մօտ. այնտեղ կանգ առանք եօթը օր:
6 Մենք ալ Բաղարջակերացի օրերէն յետոյ Փիլիպպէէն նաւեցինք եւ հինգ օրուան մէջ Տրովադա հասանք անոնց քով ու հոն եօթը օր կեցանք։
zohrab-1805▾ eastern-1994▾ western am▾
20:66: А мы, после дней опресночных, отплыли из Филипп и дней в пять прибыли к ним в Троаду, где пробыли семь дней.
20:6  ἡμεῖς δὲ ἐξεπλεύσαμεν μετὰ τὰς ἡμέρας τῶν ἀζύμων ἀπὸ φιλίππων, καὶ ἤλθομεν πρὸς αὐτοὺς εἰς τὴν τρῳάδα ἄχρι ἡμερῶν πέντε, ὅπου διετρίψαμεν ἡμέρας ἑπτά.
20:6. ἡμεῖς (we) δὲ (moreover) ἐξεπλεύσαμεν (we-floated-out-unto) μετὰ (with) τὰς (to-the-ones) ἡμέρας (to-days) τῶν (of-the-ones) ἀζύμων ( of-un-leavened ) ἀπὸ (off) Φιλίππων, (of-Filippoi',"καὶ (and) ἤλθομεν (we-had-came) πρὸς (toward) αὐτοὺς (to-them) εἰς (into) τὴν (to-the-one) Τρῳάδα (to-a-Troas) ἄχρι (unto-whilst) ἡμερῶν (of-days) πέντε, (of-five) οὗ (of-which) διετρίψαμεν (we-rubbed-through) ἡμέρας (to-days) ἑπτά. (to-seven)
20:6. nos vero navigavimus post dies azymorum a Philippis et venimus ad eos Troadem in diebus quinque ubi demorati sumus diebus septemBut we sailed from Philippi after the days of the azymes and came to them to Troas in five days, where we abode seven days.
6. And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we tarried seven days.
20:6. Yet truly, we sailed from Philippi, after the days of Unleavened Bread, and in five days we went to them at Troas, where we stayed for seven days.
20:6. And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days.
And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days:

6: А мы, после дней опресночных, отплыли из Филипп и дней в пять прибыли к ним в Троаду, где пробыли семь дней.
20:6  ἡμεῖς δὲ ἐξεπλεύσαμεν μετὰ τὰς ἡμέρας τῶν ἀζύμων ἀπὸ φιλίππων, καὶ ἤλθομεν πρὸς αὐτοὺς εἰς τὴν τρῳάδα ἄχρι ἡμερῶν πέντε, ὅπου διετρίψαμεν ἡμέρας ἑπτά.
20:6. nos vero navigavimus post dies azymorum a Philippis et venimus ad eos Troadem in diebus quinque ubi demorati sumus diebus septem
But we sailed from Philippi after the days of the azymes and came to them to Troas in five days, where we abode seven days.
20:6. Yet truly, we sailed from Philippi, after the days of Unleavened Bread, and in five days we went to them at Troas, where we stayed for seven days.
20:6. And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: "После дней опресночных...", - т. е. после праздника иудейской Пасхи (ср. Лк XXII:1: и паралл. ), которую Павел праздновал по-своему, в духе христианской свободы и верований, оставаясь в покое по заповеди (Лк XXIII:56).

"Дней в пять прибыли... в Троаду..." В первый раз - из Троады в Филиппы, вызванный видением, апостол совершил этот переезд еще скорее (ср. XVI:11: и дал. ).
Adam Clarke: Commentary on the Bible - 1831
20:6: Days of unleavened bread - The seven days of the passover, in which they ate unleavened bread. See the account of this festival in the notes on Exodus 12:1-51 (note). It is evident, from the manner in which St. Luke writes here, that he had not been with St. Paul since the time he accompanied him to Philippi, Act 16:10-12; but he now embarks at Philippi with the apostle, and accompanies him to Troas, and continues with him through the rest of his journey.
To Troas in five days - So long they were making this voyage from Philippi, being obliged to keep always by the coast, and in sight of the land; for the magnetic needle was not yet known. See the situation of these places upon the map.
Albert Barnes: Notes on the Bible - 1834
20:6: After the days of unleavened bread - After the seven days of the Passover, during which they ate only unleavened bread. See Exo. 12.
In five days - They crossed the Aegean Sea. Paul, when he crossed it on a former occasion, did it in two days Act 16:11-12; but the navigation of the sea is uncertain, and they were now probably hindered by contrary winds.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:6: Philippi: Act 16:12; Phi 1:1; Th1 2:2
the days: Act 12:3; Exo 12:14, Exo 12:15, Exo 12:18-20, Exo 13:6, Exo 13:7, Exo 23:15, Exo 34:18; Co1 5:7, Co1 5:8
came: Ti2 4:13
seven: Act 21:4, Act 21:8, Act 28:14
John Gill
20:6 And we sailed away from Philippi,.... Which was in Macedonia, from whence they came in a straight course by Samothracia, over the Hellespont, to Troas, where the above six persons were waiting for them: and they set sail
after the days of unleavened bread; or the passover; which is mentioned only to observe the time of year when this voyage was taken; and not to suggest to us that Paul and his company stayed at Philippi, and kept this feast there; for the passover was only kept at Jerusalem, and besides was now abolished, and not to be observed by Christians:
and came unto them to Troas in five days; not that they were five days sailing from Philippi to Troas; but either they were so long in all, from their first setting out into Asia, to their arrival at Troas; or rather, they came to Troas within five days after the above six persons had got thither; so that they waited at Troas but five days for the apostle, and those that accompanied him.
Where we abode seven days; by what follows they came into Troas on the Lord's day evening, or early on Monday morning, and stayed there till the next Lord's day, or first day of the week; for it follows,
John Wesley
20:6 We set sail - St. Luke was now with St. Paul again, as we learn from his manner of expressing himself.
Robert Jamieson, A. R. Fausset and David Brown
20:6 And we sailed . . . from Philippi after the days of unleavened bread--(that is, the Passover). This, compared with 1Cor 16:8, shows that the three months spent at Corinth (Acts 20:3) were the winter months.
came . . . to Troas--for the third and last time. (See on Acts 16:8 and Acts 20:1).
in the five days--As it might have been done in two days, the wind must have been adverse. The vivid style of one now present will be here again observed.
where we abode seven days--that is, arriving on a Monday, they stayed over the Jewish sabbath and the Lord's Day following; Paul occupying himself, doubtless, in refreshing and strengthening fellowship with the brethren during the interval.
20:720:7: Եւ յաւուրն շաբաթուց մինչդեռ ժողովեալ էաք բեկանել զհացն, Պաւղոս խօսէ՛ր ընդ նոսա, զի գնալոց էր ՚ի վաղիւ անդր. եւ երկայնեաց զբանն մինչեւ ՚ի մէջ գիշերւոյն[2641]։ [2641] Ոմանք. Յաւուրն շաբաթու մինչդեռ ժողովէաք ՚ի բեկանել զհացն։ Ոսկան. ՚Ի մէջ գիշերին։
7. Եւ շաբաթ օրը[41], մինչ հաւաքուել էինք հացը կտրելու, Պօղոսը, որ յաջորդ օրը մեկնելու էր, խօսում էր նրանց հետ. եւ նա խօսքը երկարեց մինչեւ կէսգիշեր:[41] Յունարէնը՝ շաբաթուայ առաջին օրը, այսինքն՝ կիրակի:
7 Մէկշաբթի օրը երբ հաւաքուեր էինք* հաց կտրելու, Պօղոս անոնց կը քարոզէր, վասն զի հետեւեալ օրը ճամբայ պիտի ելլէր եւ խօսքը երկնցուց մինչեւ կէս գիշեր։
Եւ [83]յաւուրն շաբաթուց`` մինչդեռ ժողովեալ էաք բեկանել զհացն, Պաւղոս խօսէր ընդ նոսա զի գնալոց էր ի վաղիւ անդր. եւ երկայնեաց զբանն մինչեւ ի մէջ գիշերոյն:

20:7: Եւ յաւուրն շաբաթուց մինչդեռ ժողովեալ էաք բեկանել զհացն, Պաւղոս խօսէ՛ր ընդ նոսա, զի գնալոց էր ՚ի վաղիւ անդր. եւ երկայնեաց զբանն մինչեւ ՚ի մէջ գիշերւոյն[2641]։
[2641] Ոմանք. Յաւուրն շաբաթու մինչդեռ ժողովէաք ՚ի բեկանել զհացն։ Ոսկան. ՚Ի մէջ գիշերին։
7. Եւ շաբաթ օրը[41], մինչ հաւաքուել էինք հացը կտրելու, Պօղոսը, որ յաջորդ օրը մեկնելու էր, խօսում էր նրանց հետ. եւ նա խօսքը երկարեց մինչեւ կէսգիշեր:
[41] Յունարէնը՝ շաբաթուայ առաջին օրը, այսինքն՝ կիրակի:
7 Մէկշաբթի օրը երբ հաւաքուեր էինք* հաց կտրելու, Պօղոս անոնց կը քարոզէր, վասն զի հետեւեալ օրը ճամբայ պիտի ելլէր եւ խօսքը երկնցուց մինչեւ կէս գիշեր։
zohrab-1805▾ eastern-1994▾ western am▾
20:77: В первый же день недели, когда ученики собрались для преломления хлеба, Павел, намереваясь отправиться в следующий день, беседовал с ними и продолжил слово до полуночи.
20:7  ἐν δὲ τῇ μιᾷ τῶν σαββάτων συνηγμένων ἡμῶν κλάσαι ἄρτον ὁ παῦλος διελέγετο αὐτοῖς, μέλλων ἐξιέναι τῇ ἐπαύριον, παρέτεινέν τε τὸν λόγον μέχρι μεσονυκτίου.
20:7. Ἐν (In) δὲ (moreover) τῇ (unto-the-one) μιᾷ (unto-one) τῶν (of-the-ones) σαββάτων (of-sabbaths) συνηγμένων ( of-having-had-come-to-be-led-together ) ἡμῶν (of-us) κλάσαι (to-have-broke) ἄρτον (to-a-loaf) ὁ (the-one) Παῦλος (a-Paulos) διελέγετο ( it-was-forthing-through ) αὐτοῖς, (unto-them) μέλλων (impending) ἐξιέναι (to-go-out) τῇ (unto-the-one) ἐπαύριον, (upon-to-morrow) παρέτεινέν (it-was-stretching-beside) τε (also) τὸν (to-the-one) λόγον (to-a-forthee) μέχρι (unto-lest-whilst) μεσονυκτίου. (of-middle-night-belonged)
20:7. in una autem sabbati cum convenissemus ad frangendum panem Paulus disputabat eis profecturus in crastinum protraxitque sermonem usque in mediam noctemAnd on the first day of the week, when we were assembled to break bread, Paul discoursed with them, being to depart on the morrow. And he continued his speech until midnight.
7. And upon the first day of the week, when we were gathered together to break bread, Paul discoursed with them, intending to depart on the morrow; and prolonged his speech until midnight.
20:7. Then, on the first Sabbath, when we had assembled together to break bread, Paul discoursed with them, intending to set out the next day. But he prolonged his sermon into the middle of the night.
20:7. And upon the first [day] of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.
And upon the first [day] of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight:

7: В первый же день недели, когда ученики собрались для преломления хлеба, Павел, намереваясь отправиться в следующий день, беседовал с ними и продолжил слово до полуночи.
20:7  ἐν δὲ τῇ μιᾷ τῶν σαββάτων συνηγμένων ἡμῶν κλάσαι ἄρτον ὁ παῦλος διελέγετο αὐτοῖς, μέλλων ἐξιέναι τῇ ἐπαύριον, παρέτεινέν τε τὸν λόγον μέχρι μεσονυκτίου.
20:7. in una autem sabbati cum convenissemus ad frangendum panem Paulus disputabat eis profecturus in crastinum protraxitque sermonem usque in mediam noctem
And on the first day of the week, when we were assembled to break bread, Paul discoursed with them, being to depart on the morrow. And he continued his speech until midnight.
20:7. Then, on the first Sabbath, when we had assembled together to break bread, Paul discoursed with them, intending to set out the next day. But he prolonged his sermon into the middle of the night.
20:7. And upon the first [day] of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.
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
7: "В первый день недели", - т. е. первый по субботе - наше воскресенье, в глубокое утро которого воскрес Господь (Мф XXVIII:1: и паралл. ).

"Когда ученики...", - т. е. троадские христиане, "собрались для преломления хлеба..." Хотя св. Златоуст считает упоминаемое здесь преломление хлеба простой трапезой, однако, другие полагают, что это было Богослужебное собрание, в котором совершалось установленное Господом в Его воспоминание таинство евхаристии, после чего бывали известные вечери любви (см. II:42, 46). Что именно в первый день недели (т. е. воскресенье) совершалось это Богослужебное действие в Церкви апостольской (и после), видно отчасти из данного места Деяний, отчасти из послания Павла 1Кор.XVI:2, а главным образом из постоянного предания Церковного (ср. также Откр I:10).

"Продолжил слово до полуночи..." Причина такой продолжительности собрания указывается в спешности Павла, в намерении отправиться в дальнейший путь на другой же день. Это была беседа любящего и любимого отца и учителя с любящими и любимыми чадами и учениками при расставании навсегда (ср. 25: ст. ). Ни учителю, ни ученикам, очевидно, не хотелось прерывать этой беседы, затянувшейся после полуночи до рассвета, после случая с Евтихом и совершения евхаристии (ст. 11).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul Preaches at Troas; The Recovery of Eutychus.
7 And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. 8 And there were many lights in the upper chamber, where they were gathered together. 9 And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. 10 And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him. 11 When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. 12 And they brought the young man alive, and were not a little comforted.

We have here an account of what passed at Troas the last of the seven days that Paul staid there.

I. There was a solemn religious assembly of the Christians that were there, according to their constant custom, and the custom of all the churches. 1. The disciples came together, v. 7. Though they read, and meditated, and prayed, and sung psalms, apart, and thereby kept up their communion with God, yet that was not enough; they must come together to worship God in concert, and so keep up their communion with one another, by mutual countenance and assistance, and testify their spiritual communion with all good Christians. There ought to be stated times for the disciples of Christ to come together; though they cannot all come together in one place, yet as many as can. 2. They came together upon the first day of the week, which they called the Lord's day (Rev. i. 10), the Christian sabbath, celebrated to the honour of Christ and the Holy Spirit, in remembrance of the resurrection of Christ, and the pouring out of the Spirit, both on the first day of the week. This is here said to be the day when the disciples came together, that is, when it was their practice to come together in all the churches. Note, The first day of the week is to be religiously observed by all the disciples of Christ; and it is a sign between Christ and them, for by this it is known that they are his disciples; and it is to be observed in solemn assemblies, which are, as it were, the courts held in the name of our Lord Jesus, and to his honour, by his ministers, the stewards of his courts, to which all that hold from and under him owe suit and service, and at which they are to make their appearance, as tenants at their Lord's courts, and the first day of the week is appointed to be the court-day. 3. They were gathered together in an upper chamber (v. 8); they had no temple nor synagogue to meet in, no capacious stately chapel, but met in a private house, in a garret. As they were few, and did not need, so they were poor, and could not build, a large meeting-place; yet they came together, in that despicable inconvenient place. It will be no excuse for our absenting ourselves from religious assemblies that the place of them is not so decent nor so commodious as we would have it to be. 4. They came together to break bread, that is, to celebrate the ordinance of the Lord's supper, that one instituted sign of breaking the bread being put for all the rest. The bread which we break is the communion of the body of Christ, 1 Cor. x. 16. In the breaking of the bread, not only the breaking of Christ's body for us, to be a sacrifice for our sins, is commemorated, but the breaking of Christ's body to us, to be food and a feast for our souls, is signified. In the primitive times it was the custom of many churches to receive the Lord's supper every Lord's day, celebrating the memorial of Christ's death in the former, with that of his resurrection in the latter; and both in concert, in a solemn assembly, to testify their joint concurrence in the same faith and worship.

II. In this assembly Paul gave them a sermon, a long sermon, a farewell sermon, v. 7. 1. He gave them a sermon: he preached to them. Though they were disciples already, yet it was very necessary they should have the word of God preached to them, in order to their increase in knowledge and grace. Observe, The preaching of the gospel ought to accompany the sacraments. Moses read the book of the covenant in the audience of the people, and then sprinkled the blood of the covenant, which the Lord had made with them concerning all these words, Exod. xxiv. 7, 8. What does the seal signify without a writing? 2. It was a farewell sermon, he being ready to depart on the morrow. When he was gone, they might have the same gospel preached, but not as he preached it; and therefore they must make the best use of him that they could while they had him. Farewell sermons are usually in a particular manner affecting both to the preacher and to the hearers. 3. It was a very long sermon: He continued his speech until midnight; for he had a great deal to say, and knew not that ever he should have another opportunity of preaching to them. After they had received the Lord's supper, he preached to them the duties they had thereby engaged themselves to, and the comforts they were interested in, and in this he was very large and full and particular. There may be occasion for ministers to preach, not only in season, but out of season. We know some that would have reproached Paul for this as a long-winded preacher, that tired his hearers; but they were willing to hear: he saw them so, and therefore continued his speech. He continued it till midnight; perhaps they met in the evening for privacy, or in conformity to the example of the disciples who came together on the first Christian sabbath in the evening. It is probable he had preached to them in the morning, and yet thus lengthened out his evening sermon even till midnight; we wish we had the heads of this long sermon, but we may suppose it was for substance the same with his epistles. The meeting being continued till midnight, there were candles set up, many lights (v. 8), that the hearers might turn to the scriptures Paul quoted, and see whether these things were so; and that this might prevent the reproach of their enemies, who said they met in the night for works of darkness.

III. A young man in the congregation, that slept at sermon, was killed by a fall out of the window, but raised to life again; his name signifies one that had good fortune--Eutychus, bene fortunatus; and he answered his name. Observe,

1. The infirmity with which he was overtaken. It is probable his parents brought him, though but a boy, to the assembly, out of a desire to have him well instructed in the things of God by such a preacher as Paul. Parents should bring their children to hear sermons as soon as they can hear with understanding (Neh. viii. 2), even the little ones, Deut. xxix. 11. Now this youth was to be blamed, (1.) That he presumptuously sat in the window, unglazed perhaps, and so exposed himself; whereas, if he could have been content to sit on the floor, he had been safe. Boys that love to climb, or otherwise endanger themselves, to the grief of their parents, consider not how much it is also an offence to God. (2.) That he slept, nay, he fell into a deep sleep when Paul was preaching, which was a sign he did not duly attend to the things that Paul spoke of, though they were weighty things. The particular notice taken of his sleeping makes us willing to hope none of the rest slept, though it was sleeping time and after supper; but this youth fell fast asleep, he was carried away with it (so the word is), which intimates that he strove against it, but was overpowered by it, and at last sunk down with sleep.

2. The calamity with which he was seized herein: He fell down from the third loft, and was taken up dead. Some think that the hand of Satan was in it, by the divine permission, and that he designed it for a disturbance to this assembly and a reproach to Paul and it. Others think that God designed it for a warning to all people to take heed of sleeping when they are hearing the word preached; and certainly we are to make this use of it. We must look upon it as an evil thing, as a bad sign of our low esteem of the word of God, and a great hindrance to our profiting by it. We must be afraid of it, do what we can to prevent our being sleepy, not compose ourselves to sleep, but get our hearts affected with the word we hear to such a degree as may drive sleep far enough. Let us watch and pray, that we enter not into this temptation, and by it into worse. Let the punishment of Eutychus strike an awe upon us, and show us how jealous God is in the matters of his worship; Be not deceived, God is not mocked. See how severely God visited an iniquity that seemed little, and but in a youth, and say, Who is able to stand before this holy Lord God? Apply to this story that lamentation (Jer. ix. 20, 21), Hear the word of the Lord, for death is come up into our windows, to cut off the children from without and the young men from the streets.

3. The miraculous mercy shown him in his recovery to life again, v. 10. It gave a present distraction to the assembly, and an interruption to Paul's preaching; but it proved an occasion of that which was a great confirmation to his preaching, and helped to set it home and make it effectual. (1.) Paul fell on the dead body, and embraced it, thereby expressing a great compassion to, and an affectionate concern for, this young man, so far was he from saying, "He was well enough served for minding so little what I said!" Such tender spirits as Paul had are much affected with sad accidents of this kind, and are far from judging and censuring those that fall under them, as if those on whom the tower of Siloam fell were sinners above all that dwelt at Jerusalem; I tell you, nay. But this was not all; his falling on him and embracing him were in imitation of Elijah (1 Kings xvii. 21), and Elisha (2 Kings iv. 34), in order to the raising of him to life again; not that this could as a means contribute any thing to it, but as a sign it represented the descent of that divine power upon the dead body, for the putting of life into it again, which at the same time he inwardly, earnestly, and in faith prayed for. (2.) He assured them that he had returned to life, and it would appear presently. Various speculations, we may suppose, this ill accident had occasioned in the congregation, but Paul puts an end to them all: "Trouble not yourselves, be not in any disorder about it, let it not put you into any hurry, for his life is in him; he is not dead, but sleepeth: lay him awhile upon a bed, and he will come to himself, for he is now alive." Thus, when Christ raised Lazarus, he said, Father, I thank thee that thou hast heard me. (3.) He returned to his work immediately after this interruption (v. 11): He came up again to the meeting, they broke bread together in a love-feast, which usually attended the eucharist, in token of their communion with each other, and for the confirmation of friendship among them; and they talked a long while, even till break of day. Paul did not now go on in a continued discourse, as before, but he and his friends fell into a free conversation, the subject of which, no doubt, was good, and to the use of edifying. Christian conference is an excellent means of promoting holiness, comfort, and Christian love. They knew not when they should have Paul's company again, and therefore made the best use they could of it when they had it, and reckoned a night's sleep well lost for that purpose. (4.) Before they parted they brought the young man alive into the congregation, every one congratulating him upon his return to life from the dead, and they were not a little comforted, v. 12. It was matter of great rejoicing among them, not only to the relations of the young man, but to the whole society, as it not only prevented the reproach that would otherwise have been cast upon them, but contributed very much to the credit of the gospel.
Adam Clarke: Commentary on the Bible - 1831
20:7: Upon the first day of the week - What was called κυριακη, the Lord's day, the Christian Sabbath, in which they commemorated the resurrection of our Lord; and which, among all Christians, afterwards took the place of the Jewish Sabbath.
To break bread - To break eucaristia, the eucharist, as the Syriac has it; intimating, by this, that they were accustomed to receive the holy sacrament on each Lord's day. It is likely that, besides this, they received a common meal together. Some think the αγαπη, or love feast, is intended.
Continued his speech until midnight - At what time he began to preach we cannot tell, but we hear when he concluded. He preached during the whole night, for he did not leave off till the break of the next day, Act 20:11, though about midnight his discourse was interrupted by the fall of Eutychus. As this was about the time of pentecost, and we may suppose about the beginning of May, as Troas was in about 40 degrees of north latitude, the sun set there at seven p.m. and rose at five a.m., so that the night was about eight hours long; and taking all the interruptions together, and they could not have amounted to more than two hours, and taking no account of the preceding day's work, Paul must have preached a sermon not less than six hours long. But it is likely that a good part of this time was employed in hearing and answering questions; for διελεγετο, and διαλεγομενου, may be thus understood.
Albert Barnes: Notes on the Bible - 1834
20:7: And upon the first day of the week - Showing thus that this day was then observed by Christians as holy time. Compare Co1 16:2; Rev 1:10.
To break bread - Evidently to celebrate the Lord's Supper. Compare Act 2:46. So the Syriac understands it, by translating it, "to break the eucharist"; that is, the eucharistic bread. It is probable that the apostles and early Christians celebrated the Lord's Supper on every Lord's day.
And continued his speech until midnight - The discourse of Paul continued until the breaking of day, Act 20:11. But it was interrupted about midnight by the accident that occurred to Eutychus. The fact that Paul was about to leave them on the next day, probably to see them no more, was the principal reason why his discourse was so long continued. We are not to suppose, however, that it was one continued or set discourse. No small part of the time might have been passed in hearing and answering questions, though Paul was the chief speaker. The case proves that such seasons of extraordinary devotion may, in special circumstances, be proper. Occasions may arise where it will be proper for Christians to spend a much longer time than usual in public worship. It is evident, however, that such seasons do not often occur.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:7: the first: Joh 20:1, Joh 20:19, Joh 20:26; Co1 16:2; Rev 1:10
the disciples: Co1 11:17-21, Co1 11:33, Co1 11:34
to break: Act 20:11, Act 2:42, Act 2:46; Luk 22:19, Luk 24:35; Co1 10:16, Co1 11:20-34
and continued: Act 20:9, Act 20:11, Act 20:31, Act 28:23; Neh 8:3, Neh 9:3; Co1 15:10; Ti2 4:2
Geneva 1599
20:7 (3) And upon the (b) first [day] of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.
(3) Assemblies in the night-time cannot be justly condemned, neither should they be, when the cause is good.
(b) Literally, "the first day of the Sabbath", that is, upon the Lord's day: so that by this place, and by (1Cor 16:2) we properly understand that in those days the Christians habitually assembled themselves solemnly together upon that day.
John Gill
20:7 And upon the first day of the week,.... Or Lord's day, Rev_ 1:10 and which Justin Martyr calls Sunday; on which day, he says (i), all, both in city and country, met in one place for religious worship; and on this day, it appears from hence, and from other places, that the apostles and primitive churches did meet together for religious exercises; see Jn 20:19 and so they did at Troas at this time, as follows:
when the disciples came together to break bread; not to eat a common meal, or to make a feast, or grand entertainment for the apostle and his company, before they departed; but, as the Syriac version renders it, "to break the eucharist", by which the Lord's supper was called in the primitive times; or as the Arabic version, "to distribute the body of Christ", which is symbolically and emblematically held forth in the bread at the Lord's table. Now on the first day of the week, the disciples, or the members of the church at Troas, met together on this occasion, and the apostle, and those that were with him, assembled with them for the same purpose; the Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions read, "when we were come together"; Paul and his company, together with the church at Troas; for it is plain from hence that there was a church in this place, not only by disciples being here, but by the administration of the Lord's supper to them; and so there was in after ages. Who was the first pastor or bishop of this church, is not certain; perhaps Carpus, of whom mention is made in Ti2 4:13 though he is said to be bishop of other places; See Gill on Ti2 4:13. In the "second" century, in the times of Ignatius, there were brethren at Troas, from whence he wrote his epistles to the churches at Smyrna, and Philadelphia, and who are saluted in them by the brethren at Troas (k): in the third century, several martyrs suffered here, as Andreas, Paulus, Nicomachus, and Dionysia a virgin: in the "fifth" century, Pionius, bishop of Troas, was present at Constantinople at the condemnation of Eutyches, and afterwards he was in the council at Chalcedon; and even in the "eighth" century mention is made of Eustathius, bishop of Troas, in the Nicene council (l).
Paul preached unto them; to the disciples that were gathered together, either before, or after, or at the time of breaking of bread; for this ordinance was not administered without some instructions about the nature, use, and design of it.
Ready to depart on the morrow; this seems to be mentioned as a reason for what follows,
continued his speech until midnight: since he was about to take his leave of them, and not knowing when he should see them again, or whether ever any more, he delivered a long discourse to them; which not only shows that he was full of matter, but that his affection for these saints, and his desire of doing them good, were very great, by imparting as much spiritual light and knowledge as he could unto them; and also his great zeal for the glory of God, and the interest of Christ, though he was to set forth on a journey the next morning.
(i) Apolog. 2. p. 98. (k) Ignatii Epist. p. 9. 46. Ed. Voss. (l) Magdeburg. Hist. Eccles. cent. 3. c. 3. p. 11. cent. 5. c. 10. p. 603. cent. 8. c. 2. p. 4.
John Wesley
20:7 To break bread - That is, to celebrate the Lord's Supper; continued his discourse - Through uncommon fervour of spirit.
Robert Jamieson, A. R. Fausset and David Brown
20:7 upon the first day of the week, when the disciples came together--This, compared with 1Cor 16:2, and other similar allusions, plainly indicates that the Christian observance of the day afterwards distinctly called "the Lord's Day," was already a fixed practice of the churches.
Paul preached--discoursed. The tense implies continued action--"kept discoursing."
20:820:8: Եւ էին լապտե՛րք բազումք ՚ի վերնատանն, ուր էաք ժողովեալ[2642]։ [2642] Ոմանք. Էին լապտերք... ուր էաքն։
8. Եւ այն վերնատանը, ուր հաւաքուած էինք, բազում լապտերներ կային:
8 Շատ լապտերներ կային այն վերի սենեակը՝ ուր մենք հաւաքուած էինք։
Էին լապտերք բազումք ի վերնատանն ուր էաք ժողովեալ:

20:8: Եւ էին լապտե՛րք բազումք ՚ի վերնատանն, ուր էաք ժողովեալ[2642]։
[2642] Ոմանք. Էին լապտերք... ուր էաքն։
8. Եւ այն վերնատանը, ուր հաւաքուած էինք, բազում լապտերներ կային:
8 Շատ լապտերներ կային այն վերի սենեակը՝ ուր մենք հաւաքուած էինք։
zohrab-1805▾ eastern-1994▾ western am▾
20:88: В горнице, где мы собрались, было довольно светильников.
20:8  ἦσαν δὲ λαμπάδες ἱκαναὶ ἐν τῶ ὑπερῴῳ οὖ ἦμεν συνηγμένοι·
20:8. ἦσαν (They-were) δὲ (moreover) λαμπάδες (lamps) ἱκαναὶ ( ample ) ἐν (in) τῷ (unto-the-one) ὑπερῴῳ (unto-en-overed) οὗ (of-which) ἦμεν (we-were) συνηγμένοι : ( having-had-come-to-be-led-together )
20:8. erant autem lampades copiosae in cenaculo ubi eramus congregatiAnd there were a great number of lamps in the upper chamber where we were assembled.
8. And there were many lights in the upper chamber, where we were gathered together.
20:8. Now there were plenty of lamps in the upper room, where we were gathered.
20:8. And there were many lights in the upper chamber, where they were gathered together.
And there were many lights in the upper chamber, where they were gathered together:

8: В горнице, где мы собрались, было довольно светильников.
20:8  ἦσαν δὲ λαμπάδες ἱκαναὶ ἐν τῶ ὑπερῴῳ οὖ ἦμεν συνηγμένοι·
20:8. erant autem lampades copiosae in cenaculo ubi eramus congregati
And there were a great number of lamps in the upper chamber where we were assembled.
20:8. Now there were plenty of lamps in the upper room, where we were gathered.
20:8. And there were many lights in the upper chamber, where they were gathered together.
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
8: "Было довольно светильников..." - для придания особой торжественности собранию, а не только для простого освещения места собрания.
Adam Clarke: Commentary on the Bible - 1831
20:8: Upper chamber - It was in an upper chamber in the temple that the primitive disciples were accustomed to meet: on that account, they might have preferred an upper chamber whenever they could meet with it. The pious Quesnel supposes that the smoke, issuing from the many lamps in this upper chamber, was the cause of Eutychus falling asleep; and this, he says, the apostle mentions, in charity, to excuse the young man's appearing negligent.
Albert Barnes: Notes on the Bible - 1834
20:8: And there were many lights - Why this circumstance is mentioned is not apparent. It, however, meets one of the slanders of the early enemies of Christianity, that the Christians in their assemblies were accustomed to extinguish all the lights, and to commit every kind of abomination. Perhaps the mention of many lights here is designed to intimate that it was a place of public worship, as not only the Jews, but the Gentiles were accustomed to have many lights burning in such places.
In the upper chamber - See the notes on Act 1:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:8: in: Act 1:13; Luk 22:12
Geneva 1599
20:8 (4) And there were many lights in the upper chamber, where they were gathered together.
(4) The devil, taking care to trouble the Church with a great offence, gives Paul a singular occasion to confirm the Gospel
John Gill
20:8 And there were many lights in the upper chamber,.... Which were lighted up, both for necessary uses, to see by, to read the word, and to administer the ordinance of the supper, and for the comfort and pleasure of the whole company, both preacher and hearers; as well as to remove all ground of suspicion, or occasion of reproach, as if it was a midnight society met for wicked practices: but this no ways countenances the use of lamps and wax candies in the daytime at divine worship, since this was in the night; of the upper chamber, in which it was usual to meet for religious exercises, see Mk 2:4, where they were gathered together; the Alexandrian copy, Vulgate Latin, Syriac, and Arabic versions read, "where we were gathered together".
John Wesley
20:8 There were many lamps in the room where they were assembled - To prevent any possible scandal.
Robert Jamieson, A. R. Fausset and David Brown
20:8 there were many lights in the upper chamber--not a mere piece of graphic detail by an eye-witness [HACKETT, HOWSON], but mentioned, probably, as increasing the heat and contributing to drowsiness [WEBSTER and WILKINSON], as the next clause seems to show.
20:920:9: Եւ նստէր ոմն երիտասարդ՝ անուն Եւտիքոս՝ ՚ի վերայ պատուհանին, նիրհէր ՚ի քո՛ւն թանձրութեան, ՚ի խօսելն Պաւղոսի յաճախ. ընկղմեալ ՚ի քնոյ անտի՝ անկաւ յերրո՛րդ դստիկոնէն ՚ի վայր, եւ բարձաւ մեռեա՛լ[2643]։ [2643] Ոմանք. Եւտիւքոս... անկաւ յերկրորդ դստիկոնէն։
9. Իսկ Եւտիքոս անունով մի երիտասարդ նստել էր պատուհանին ու խոր քնի մէջ էր ընկել: Երբ Պօղոսը խօսելը երկարաձգեց, նա, խոր քնից թուլացած, երրորդ յարկից ցած ընկաւ. ու վերցրին նրան մեռած:
9 Երիտասարդ մը, Եւտիքոս անուն, պատուհանին վրայ նստած՝ խորունկ քունի մէջ մտեր էր։ Երբ Պօղոս խօսքը երկնցուց, անիկա խորունկ քնով բռնուած՝ երրորդ դստիկոնէն վար ինկաւ ու զանիկա մեռած վերցուցին։
Եւ նստէր ոմն երիտասարդ անուն Եւտիքոս ի վերայ պատուհանին, նիրհէր ի քուն թանձրութեան. ի խօսելն Պաւղոսի յաճախ, ընկղմեալ ի քնոյ անտի` անկաւ յերրորդ դստիկոնէն ի վայր, եւ բարձաւ մեռեալ:

20:9: Եւ նստէր ոմն երիտասարդ՝ անուն Եւտիքոս՝ ՚ի վերայ պատուհանին, նիրհէր ՚ի քո՛ւն թանձրութեան, ՚ի խօսելն Պաւղոսի յաճախ. ընկղմեալ ՚ի քնոյ անտի՝ անկաւ յերրո՛րդ դստիկոնէն ՚ի վայր, եւ բարձաւ մեռեա՛լ[2643]։
[2643] Ոմանք. Եւտիւքոս... անկաւ յերկրորդ դստիկոնէն։
9. Իսկ Եւտիքոս անունով մի երիտասարդ նստել էր պատուհանին ու խոր քնի մէջ էր ընկել: Երբ Պօղոսը խօսելը երկարաձգեց, նա, խոր քնից թուլացած, երրորդ յարկից ցած ընկաւ. ու վերցրին նրան մեռած:
9 Երիտասարդ մը, Եւտիքոս անուն, պատուհանին վրայ նստած՝ խորունկ քունի մէջ մտեր էր։ Երբ Պօղոս խօսքը երկնցուց, անիկա խորունկ քնով բռնուած՝ երրորդ դստիկոնէն վար ինկաւ ու զանիկա մեռած վերցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
20:99: Во время продолжительной беседы Павловой один юноша, именем Евтих, сидевший на окне, погрузился в глубокий сон и, пошатнувшись, сонный упал вниз с третьего жилья, и поднят мертвым.
20:9  καθεζόμενος δέ τις νεανίας ὀνόματι εὔτυχος ἐπὶ τῆς θυρίδος, καταφερόμενος ὕπνῳ βαθεῖ διαλεγομένου τοῦ παύλου ἐπὶ πλεῖον, κατενεχθεὶς ἀπὸ τοῦ ὕπνου ἔπεσεν ἀπὸ τοῦ τριστέγου κάτω καὶ ἤρθη νεκρός.
20:9. καθεζόμενος ( seating-down ) δέ (moreover,"τις (a-one,"νεανίας (a-youth) ὀνόματι (unto-a-name) Εὔτυχος (a-Eutuchos) ἐπὶ (upon) τῆς (of-the-one) θυρίδος, (of-a-portalet,"καταφερόμενος (being-beared-down) ὕπνῳ (unto-a-sleep) βαθεῖ (unto-deep) διαλεγομένου ( of-forthing-through ) τοῦ (of-the-one) Παύλου (of-a-Paulos) ἐπὶ (upon) πλεῖον, (to-more-beyond,"κατενεχθεὶς (having-been-beared-down) ἀπὸ (off) τοῦ (of-the-one) ὕπνου (of-a-sleep) ἔπεσεν (it-had-fallen) ἀπὸ (off) τοῦ (of-the-one) τριστέγου (of-third-shielded) κάτω (down-unto-which) καὶ (and) ἤρθη (it-was-lifted) νεκρός. (en-deaded)
20:9. sedens autem quidam adulescens nomine Eutychus super fenestram cum mergeretur somno gravi disputante diu Paulo eductus somno cecidit de tertio cenaculo deorsum et sublatus est mortuusAnd a certain young man named Eutychus, sitting on the window, being oppressed with a deep sleep (as Paul was long preaching), by occasion of his sleep fell from the third loft down and was taken up dead.
9. And there sat in the window a certain young man named Eutychus, borne down with deep sleep; and as Paul discoursed yet longer, being borne down by his sleep he fell down from the third story, and was taken up dead.
20:9. And a certain adolescent named Eutychus, sitting on the window sill, was being weighed down by a heavy drowsiness (for Paul was preaching at length). Then, as he went to sleep, he fell from the third floor room downward. And when he was lifted up, he was dead.
20:9. And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead.
And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead:

9: Во время продолжительной беседы Павловой один юноша, именем Евтих, сидевший на окне, погрузился в глубокий сон и, пошатнувшись, сонный упал вниз с третьего жилья, и поднят мертвым.
20:9  καθεζόμενος δέ τις νεανίας ὀνόματι εὔτυχος ἐπὶ τῆς θυρίδος, καταφερόμενος ὕπνῳ βαθεῖ διαλεγομένου τοῦ παύλου ἐπὶ πλεῖον, κατενεχθεὶς ἀπὸ τοῦ ὕπνου ἔπεσεν ἀπὸ τοῦ τριστέγου κάτω καὶ ἤρθη νεκρός.
20:9. sedens autem quidam adulescens nomine Eutychus super fenestram cum mergeretur somno gravi disputante diu Paulo eductus somno cecidit de tertio cenaculo deorsum et sublatus est mortuus
And a certain young man named Eutychus, sitting on the window, being oppressed with a deep sleep (as Paul was long preaching), by occasion of his sleep fell from the third loft down and was taken up dead.
20:9. And a certain adolescent named Eutychus, sitting on the window sill, was being weighed down by a heavy drowsiness (for Paul was preaching at length). Then, as he went to sleep, he fell from the third floor room downward. And when he was lifted up, he was dead.
20:9. And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Богослужебное собрание происходило в горнице третьего этажа, "ибо Церкви, замечает Златоуст, еще не было".

"Юноша... Евтих... погрузился в глубокий сон...", - как замечает Златоуст, "не по лености, а по естественной необходимости", которую не превозмогло внимание к столь необычно продолжительной беседе.

"Поднять мертвым", т. е. осмотр упавшего заставил признать его мертвым.
Adam Clarke: Commentary on the Bible - 1831
20:9: There sat in a window - This was probably an opening in the wall, to let in light and air, for there was no glazing at that time; and it is likely that Eutychus fell backward through it, down to the ground, on the outside; there being nothing to prevent his falling out, when he had once lost the power to take care of himself, by getting into a deep sleep.
Albert Barnes: Notes on the Bible - 1834
20:9: And there sat in a window - The window was left open, probably to avoid the malice of their enemies, who might be disposed otherwise to charge them with holding their assemblies in darkness for purposes of iniquity. The window was probably a mere opening in the wall to let in light, as glass was not common at that time. As the shutters of the window were not closed, there was nothing to pRev_ent Eutychus from falling down.
The third loft - The third story.
And was taken up dead - Some have supposed that he was merely stunned with the fall, and that he was still alive. But the obvious meaning is, that he was actually killed by the fall, and was miraculously restored to life. This is an instance of sleeping in public worship that has some apology. The late hour of the night, and the length of the services, were the excuse. But, though the thing is often done now, yet how seldom is a sleeper in a church furnished with an excuse for it. No practice is more shameful, disrespectful, and abominable than that so common of sleeping in the house of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:9: being: Jon 1:5, Jon 1:6; Mat 26:40, Mat 26:41; Mar 13:36
the third: Kg1 17:19
and was: Act 14:19; Mar 9:26
John Gill
20:9 And there sat in a window a certain young man,.... In the upper room, where he placed himself, either for air and refreshment, the chamber being suffocating, through the number of people, and of lights; or for want of room, the place being full:
named Eutychus; a Greek name, which signifies one of good fortune:
being fallen into a deep sleep; which may be accounted for without aggravating the case; as from his youth, he was a young man, and so more subject to sleep, and more easily overcome with it, than persons in years, by reason of the humours of the body which incline to it; and also from the length of service, and the lateness of the season of the night, all which contributed to bring on this deep sleep: it can hardly be thought that he purposely composed himself to sleep, for had he, he would never have chose so dangerous a place to sit in as a window, and that at so great an height from the ground; but this sleep seemed to come upon him at an unawares; what hand soever Satan might have in it, with a view to the young man's hurt, both as to soul and body, and to bring reproach and scandal upon the church, and the Gospel, it seems evident that the providence of God was in it, and which overruled it for a good end, even the greater confirmation of the Gospel, and very probably for the spiritual good of the young man.
And as Paul was long preaching he sunk down with sleep; being quite overcome, and bore down with it, not able to hold up his head, he either bowed down, or leaned backwards: and fell down from the third loft: or three story high, where the upper room was. It seems that he did not fall inward, for then he would have fallen no further than the floor of the upper room, but outward, out of the window into the street or yard; and this is the more evident from Paul's going down to him, mentioned in the next verse:
and was taken up dead; not only for dead, or as one dead, but he really was dead, as it is no wonder he should.
John Wesley
20:9 In the window - Doubtless kept open, to prevent heat, both from the lamps and the number of people.
Robert Jamieson, A. R. Fausset and David Brown
20:9 in a--"the."
window--or window seat, or recess.
fell down from the third loft--"story."
and was taken up dead--"The window projected (according to the side of the room where it was situated) either over the street or over the interior court; so that in either case he fell on the hard earth or pavement below."
20:1020:10: Եւ իջեալ Պաւղոս՝ անկանէ՛ր զնովաւ. եւ առնոյր զնա ընդ գիրկս՝ եւ ասէր. Մի՛ խռովիք, քանզի ոգի սորա ՚ի սմի՛ն է[2644]։ [2644] Ոմանք. Եւ իջեալ Պաւղոսի... առնոյր զնա ՚ի գիրկս... զի հոգի սորա ՚ի սմա է։
10. Պօղոսը, ցած իջնելով, ընկաւ նրա վրայ, նրան իր գիրկը վերցրեց ու ասաց. «Մի՛ խռովուէք, քանի որ սրա հոգին վրան է»:
10 Պօղոս վար իջնելով՝ անոր վրայ ինկաւ ու գրկեց զանիկա ու ըսաւ. «Մի՛ խռովիք, վասն զի ասոր հոգին իր մէջն է»։
Եւ իջեալ Պաւղոսի անկանէր զնովաւ, առնոյր զնա ընդ գիրկս եւ ասէր. Մի՛ խռովիք, քանզի հոգի սորա ի սմին է:

20:10: Եւ իջեալ Պաւղոս՝ անկանէ՛ր զնովաւ. եւ առնոյր զնա ընդ գիրկս՝ եւ ասէր. Մի՛ խռովիք, քանզի ոգի սորա ՚ի սմի՛ն է[2644]։
[2644] Ոմանք. Եւ իջեալ Պաւղոսի... առնոյր զնա ՚ի գիրկս... զի հոգի սորա ՚ի սմա է։
10. Պօղոսը, ցած իջնելով, ընկաւ նրա վրայ, նրան իր գիրկը վերցրեց ու ասաց. «Մի՛ խռովուէք, քանի որ սրա հոգին վրան է»:
10 Պօղոս վար իջնելով՝ անոր վրայ ինկաւ ու գրկեց զանիկա ու ըսաւ. «Մի՛ խռովիք, վասն զի ասոր հոգին իր մէջն է»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1010: Павел, сойдя, пал на него и, обняв его, сказал: не тревожьтесь, ибо душа его в нем.
20:10  καταβὰς δὲ ὁ παῦλος ἐπέπεσεν αὐτῶ καὶ συμπεριλαβὼν εἶπεν, μὴ θορυβεῖσθε, ἡ γὰρ ψυχὴ αὐτοῦ ἐν αὐτῶ ἐστιν.
20:10. καταβὰς (Having-had-stepped-down) δὲ (moreover,"ὁ (the-one) Παῦλος (a-Paulos,"ἐπέπεσεν (it-had-fallen-upon) αὐτῷ (unto-it) καὶ (and) συνπεριλαβὼν (having-had-taken-about-together) εἶπεν (it-had-said,"Μὴ (Lest) θορυβεῖσθε, (ye-should-be-disturbed-unto,"ἡ (the-one) γὰρ (therefore) ψυχὴ (a-breathing) αὐτοῦ (of-it) ἐν (in) αὐτῷ (unto-it) ἐστίν. (it-be)
20:10. ad quem cum descendisset Paulus incubuit super eum et conplexus dixit nolite turbari anima enim ipsius in eo estTo whom, when Paul had gone down, he laid himself upon him and, embracing him, said: Be not troubled, for his soul is in him.
10. And Paul went down, and fell on him, and embracing him said, Make ye no ado; for his life is in him.
20:10. When Paul had gone down to him, he laid himself over him and, embracing him, said, “Do not worry, for his soul is still within him.”
20:10. And Paul went down, and fell on him, and embracing [him] said, Trouble not yourselves; for his life is in him.
And Paul went down, and fell on him, and embracing [him] said, Trouble not yourselves; for his life is in him:

10: Павел, сойдя, пал на него и, обняв его, сказал: не тревожьтесь, ибо душа его в нем.
20:10  καταβὰς δὲ ὁ παῦλος ἐπέπεσεν αὐτῶ καὶ συμπεριλαβὼν εἶπεν, μὴ θορυβεῖσθε, ἡ γὰρ ψυχὴ αὐτοῦ ἐν αὐτῶ ἐστιν.
20:10. ad quem cum descendisset Paulus incubuit super eum et conplexus dixit nolite turbari anima enim ipsius in eo est
To whom, when Paul had gone down, he laid himself upon him and, embracing him, said: Be not troubled, for his soul is in him.
20:10. When Paul had gone down to him, he laid himself over him and, embracing him, said, “Do not worry, for his soul is still within him.”
20:10. And Paul went down, and fell on him, and embracing [him] said, Trouble not yourselves; for his life is in him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: "Пал на него и обнял..." Подобным образом некогда воскрешен был пророком Илиею сын вдовы сарептской (3Цар. XVII:21) и пророком Елисеем сын суманитянки (4Цар. IV:34).

"Душа его в нем..." - это выражение означает не то, что душа отрока еще в нем, и что он, следовательно, не умирал, но то, что душа его опять в нем, он опять жив, воскрешенный силою Божиею через апостола, который по смирению своему не выражается так прямо, избегая похвал за совершенное им величайшее чудо (ср. Златоуст).
Adam Clarke: Commentary on the Bible - 1831
20:10: And Paul - fell on him - Επεπεσεν αυτῳ, Stretched himself upon him, in the same manner as Elisha did on the Shunammite's son, Kg2 4:33-35; though the action of lying on him, in order to communicate warmth to the flesh, might not have been continued so long as in the above instance; nor indeed was it necessary, as the natural warmth had not yet left the body of Eutychus; but the son of the Shunammite had been some time dead.
Albert Barnes: Notes on the Bible - 1834
20:10: And fell on him ... - Probably stretching himself on him as Elisha did on the Shunammite's son, Kg2 4:33-35. It was an act of tenderness and compassion, evincing a strong desire to restore him to life.
Trouble not yourselves - They would doubtless be thrown into great consternation by such an event. Paul therefore endeavoured to compose their minds by the assurance that he would live.
For his life is in him - He is restored to life. This has all the appearance of having been a miracle. Life was restored to him as Paul spoke.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:10: and fell: Kg1 17:21, Kg1 17:22; Kg2 4:34, Kg2 4:35
Trouble: Mat 9:24; Mar 5:39; Luk 7:13; Joh 11:11, Joh 11:40
John Gill
20:10 And Paul went down,.... From the upper room, where they were assembled, into the court, yard, or street, where he fell; or into the lower room of the house, where he was brought when taken up. The apostle might see him fall, or he might be told of it, or he might have an intimation of it from the Spirit of God, by whom he might be impressed to go down, in order to work a miracle, for the confirmation of the Gospel he was preaching:
and fell on him, and embracing him; praying over him, as Elijah and Elisha did, 3Kings 17:21 and the like effect followed:
said, trouble not yourselves; which speech perhaps was addressed to the friends and relations of the young man; or to the disciples present, who were concerned at this accident, both for the young man's sake, and lest it should be improved to the disadvantage of the Gospel by the enemies of it,
For his life, or "soul"
is in him; it being returned upon the apostle's falling on him, and praying over him; or he said this as being fully assured that it would return, in like manner as Christ said concerning Jairus's daughter, Lk 8:52.
John Wesley
20:10 Paul fell or him - It is observable, our Lord never used this gesture. But Elijah and Elisha did as well as Paul. His life is in him - He is alive again.
Robert Jamieson, A. R. Fausset and David Brown
20:10 Paul . . . fell on him--like Elisha (4Kings 4:34).
his life is in him--now restored; compare Mk 5:39.
20:1120:11: Եւ ել եբե՛կ զհացն՝ եւ ճաշակեաց. եւ բազո՛ւմ եւս խօսեցաւ մինչեւ յառաւօտն. եւ ապա ել գնաց[2645]։ [2645] Ոմանք. Եւ եբեկ զհացն... եւ բազումս խօսեցաւ մինչեւ յառաւօտ. կամ՝ ցառաւօտ... ել եւ գնաց։
11. Յետոյ վեր ելաւ, հացը կտրեց ու կերաւ. եւ մինչեւ առաւօտ շատ բաներ եւս խօսեց ու ապա ելաւ գնաց:
11 Եւ վեր ելլելով՝ հացը կտրեց ու կերաւ։ Երկար խօսեցաւ մինչեւ առտու, ետքը ելաւ գնաց։
Եւ ել եբեկ զհացն եւ ճաշակեաց. եւ բազում եւս խօսեցաւ մինչեւ յառաւօտն, եւ ապա ել գնաց:

20:11: Եւ ել եբե՛կ զհացն՝ եւ ճաշակեաց. եւ բազո՛ւմ եւս խօսեցաւ մինչեւ յառաւօտն. եւ ապա ել գնաց[2645]։
[2645] Ոմանք. Եւ եբեկ զհացն... եւ բազումս խօսեցաւ մինչեւ յառաւօտ. կամ՝ ցառաւօտ... ել եւ գնաց։
11. Յետոյ վեր ելաւ, հացը կտրեց ու կերաւ. եւ մինչեւ առաւօտ շատ բաներ եւս խօսեց ու ապա ելաւ գնաց:
11 Եւ վեր ելլելով՝ հացը կտրեց ու կերաւ։ Երկար խօսեցաւ մինչեւ առտու, ետքը ելաւ գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
20:1111: Взойдя же и преломив хлеб и вкусив, беседовал довольно, даже до рассвета, и потом вышел.
20:11  ἀναβὰς δὲ καὶ κλάσας τὸν ἄρτον καὶ γευσάμενος ἐφ᾽ ἱκανόν τε ὁμιλήσας ἄχρι αὐγῆς οὕτως ἐξῆλθεν.
20:11. ἀναβὰς (Having-had-stepped-up) δὲ (moreover) [καὶ] "[and]"κλάσας (having-broke) τὸν (to-the-one) ἄρτον (to-a-loaf) καὶ (and) γευσάμενος ( having-tasted-of ) ἐφ' (upon) ἱκανόν (to-ampled) τε (also) ὁμιλήσας (having-along-communed-unto) ἄχρι (unto-whilst) αὐγῆς (of-a-raying,"οὕτως (unto-the-one-this) ἐξῆλθεν. (it-had-came-out)
20:11. ascendens autem frangensque panem et gustans satisque adlocutus usque in lucem sic profectus estThen going up and breaking bread and tasting and having talked a long time to them, until daylight, so he departed.
11. And when he was gone up, and had broken the bread, and eaten, and had talked with them a long while, even till break of day, so he departed.
20:11. And so, going up, and breaking bread, and eating, and having spoken well on until daylight, he then set out.
20:11. When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed.
When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed:

11: Взойдя же и преломив хлеб и вкусив, беседовал довольно, даже до рассвета, и потом вышел.
20:11  ἀναβὰς δὲ καὶ κλάσας τὸν ἄρτον καὶ γευσάμενος ἐφ᾽ ἱκανόν τε ὁμιλήσας ἄχρι αὐγῆς οὕτως ἐξῆλθεν.
20:11. ascendens autem frangensque panem et gustans satisque adlocutus usque in lucem sic profectus est
Then going up and breaking bread and tasting and having talked a long time to them, until daylight, so he departed.
20:11. And so, going up, and breaking bread, and eating, and having spoken well on until daylight, he then set out.
20:11. When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed.
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: "Взошедши же и преломив хлеб..." Значит, преломление и вкушение хлеба, как Богослужебное действие, еще не было совершено по причине продолжительности беседы, предложенной Павлом, и только теперь, в начале возобновления беседы, прерванной случаем с Евтихом, апостол совершает преломление и вкушение хлеба, который вкушали с ним, конечно, и прочие верующие, хотя упоминается только об одном Павле, потому что речь ведется собственна о нем.

"И потом вышел..." - точнее слав.: "и тако изыде..." - "и так", т. е. не дав себе отдыха.
Adam Clarke: Commentary on the Bible - 1831
20:11: Had broken bread - Had taken some refreshment, in order to their journey.
And talked a long while - Ὁμιλησας, Having familiarly conversed, for this is the import of the word, which is very different from the διελεγετο, of the seventh verse, and the διαλεγομενου, of the ninth; which imply solemn, grave discourse.
Albert Barnes: Notes on the Bible - 1834
20:11: Come up again - To the upper room, Act 20:8.
And had broken bread, and eaten - Had taken refreshment. As this is spoken of Paul only, it is evidently distinguished from the celebration of the Lord's Supper.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:11: and had: Act 20:7
even: Act 20:7, Act 20:9
John Gill
20:11 When he therefore was come up again,.... Into the upper room, where he was before, and where the disciples were gathered together:
and had broken bread and eaten; administered the Lord's supper, and also eat for his bodily refreshment:
and talked a long while: about the ordinance and the doctrines of the Gospel, and spiritual experience, and such like divine things:
even till break of day; not knowing when to leave off:
so he departed; without taking any rest; though before he departed, what follows was done; it was at this time he left his cloak, books, and parchments here, Ti2 4:13.
John Wesley
20:11 So departed - Without taking any rest at all.
Robert Jamieson, A. R. Fausset and David Brown
20:11 broken bread and eaten--with what a mixture of awe and joy after such an occurrence! "And eaten"--denoting a common repast, as distinguished from the breaking of the eucharistic bread.
and talked a long while, even till break of day--How lifelike this record of dear Christian fellowship, as free and gladsome as it was solemn! (See Eccles 9:7).
20:1220:12: Եւ ած զպատանին կենդանի՛, եւ մխիթարեցան ո՛չ սակաւ[2646]։ [2646] Բազումք. Եւ ածին զպատանին։
12. Իսկ պատանուն կենդանի ներս բերեցին եւ շատ մխիթարուեցին:
12 Այն պատանին ողջ բերին ու մեծապէս մխիթարուեցան։
Եւ ածին զպատանին կենդանի, եւ մխիթարեցան ոչ սակաւ:

20:12: Եւ ած զպատանին կենդանի՛, եւ մխիթարեցան ո՛չ սակաւ[2646]։
[2646] Բազումք. Եւ ածին զպատանին։
12. Իսկ պատանուն կենդանի ներս բերեցին եւ շատ մխիթարուեցին:
12 Այն պատանին ողջ բերին ու մեծապէս մխիթարուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
20:1212: Между тем отрока привели живого, и немало утешились.
20:12  ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίως.
20:12. ἤγαγον (They-had-led) δὲ (moreover) τὸν (to-the-one) παῖδα (to-a-child) ζῶντα, (to-lifing-unto,"καὶ (and) παρεκλήθησαν (they-were-called-beside-unto) οὐ (not) μετρίως. (unto-measure-belonged)
20:12. adduxerunt autem puerum viventem et consolati sunt non minimeAnd they brought the youth alive and were not a little comforted.
12. And they brought the lad alive, and were not a little comforted.
20:12. Now they had brought the boy in alive, and they were more than a little consoled.
20:12. And they brought the young man alive, and were not a little comforted.
And they brought the young man alive, and were not a little comforted:

12: Между тем отрока привели живого, и немало утешились.
20:12  ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίως.
20:12. adduxerunt autem puerum viventem et consolati sunt non minime
And they brought the youth alive and were not a little comforted.
20:12. Now they had brought the boy in alive, and they were more than a little consoled.
20:12. And they brought the young man alive, and were not a little comforted.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
20:12: Not a little comforted - By the fact that he was alive; perhaps also strengthened by the evidence that a miracle had been performed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:12: they: Act 20:10
were: Isa 40:1; Co2 1:4; Eph 6:22; Th1 3:2, Th1 4:18, Th1 5:11, Th1 5:14; Th2 2:16
John Gill
20:12 And they brought the young man alive,.... Up into the upper room, and presented him alive to the disciples:
and were not a little comforted; that is, the disciples, at the sight of the young man, who was taken up dead, not only for his sake, but chiefly because by this miracle the Gospel, which the apostle preached, and who was about to depart from them, was greatly confirmed to them.
John Wesley
20:12 And they brought the young man alive - But alas! How many of those who have allowed themselves to sleep under sermons, or as it were to dream awake, have slept the sleep of eternal death, and fallen to rise no more!
20:1320:13: Եւ մեք մտեալ ՚ի նաւն՝ ամբարձաք յԱսո՛վն, անտի ակն ունէաք միւսանգամ առնուլ զՊաւղոս. զի ա՛յնպէս պատուիրեալ էր՝ մինչ ինքն զցամաքաւն երթալոց էր[2647]։ [2647] Ոմանք. Եւ անտի ակն ունեաք։
13. Եւ մենք նաւ մտնելով՝ ուղղուեցինք դէպի Ասոն. յոյս ունէինք այնտեղից Պօղոսին նորից վերցնել, որովհետեւ այդպէս էր պատուիրել, ըստ որում ինքը ցամաքով էր գնալու:
13 Իսկ մենք նաւը մտնելով՝ ճամբայ ելանք դէպի Ասոն, ուրկէ Պօղոսը պիտի առնէինք, վասն զի այնպէս ապսպրեր էր, որովհետեւ ինք ցամաքով* պիտի երթար։
Եւ մեք մտեալ ի նաւն` ամբարձաք յԱսոն, անտի ակն ունէաք միւսանգամ առնուլ զՊաւղոս, զի այնպէս պատուիրեալ էր, մինչ ինքն [84]զցամաքաւն երթալոց էր:

20:13: Եւ մեք մտեալ ՚ի նաւն՝ ամբարձաք յԱսո՛վն, անտի ակն ունէաք միւսանգամ առնուլ զՊաւղոս. զի ա՛յնպէս պատուիրեալ էր՝ մինչ ինքն զցամաքաւն երթալոց էր[2647]։
[2647] Ոմանք. Եւ անտի ակն ունեաք։
13. Եւ մենք նաւ մտնելով՝ ուղղուեցինք դէպի Ասոն. յոյս ունէինք այնտեղից Պօղոսին նորից վերցնել, որովհետեւ այդպէս էր պատուիրել, ըստ որում ինքը ցամաքով էր գնալու:
13 Իսկ մենք նաւը մտնելով՝ ճամբայ ելանք դէպի Ասոն, ուրկէ Պօղոսը պիտի առնէինք, վասն զի այնպէս ապսպրեր էր, որովհետեւ ինք ցամաքով* պիտի երթար։
zohrab-1805▾ eastern-1994▾ western am▾
20:1313: Мы пошли вперед на корабль и поплыли в Асс, чтобы взять оттуда Павла; ибо он так приказал нам, намереваясь сам идти пешком.
20:13  ἡμεῖς δὲ προελθόντες ἐπὶ τὸ πλοῖον ἀνήχθημεν ἐπὶ τὴν ἆσσον, ἐκεῖθεν μέλλοντες ἀναλαμβάνειν τὸν παῦλον, οὕτως γὰρ διατεταγμένος ἦν μέλλων αὐτὸς πεζεύειν.
20:13. Ἡμεῖς (We) δὲ (moreover) προελθόντες ( having-had-came-before ) ἐπὶ (upon) τὸ (to-the-one) πλοῖον (to-a-floatlet) ἀνήχθημεν (we-were-led-up) ἐπὶ (upon) τὴν (to-the-one) Ἄσσον, (to-an-Assos,"ἐκεῖθεν (thither-from) μέλλοντες ( impending ) ἀναλαμβάνειν (to-take-up) τὸν (to-the-one) Παῦλον, (to-a-Paulos,"οὕτως (unto-the-one-this) γὰρ (therefore) διατεταγμένος (having-had-come-to-be-arranged-through) ἦν (it-was) μέλλων (impending,"αὐτὸς (it,"πεζεύειν. (to-foot-of)
20:13. nos autem ascendentes navem enavigavimus in Asson inde suscepturi Paulum sic enim disposuerat ipse per terram iter facturusBut we going aboard the ship, sailed to Assos, being there to take in Paul. For so he had appointed, himself purposing to travel by land.
13. But we, going before to the ship, set sail for Assos, there intending to take in Paul: for so had he appointed, intending himself to go by land.
20:13. Then we climbed aboard the ship and sailed to Assos, where we were to take in Paul. For so he himself had decided, since he was making the journey by land.
20:13. And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot.
And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot:

13: Мы пошли вперед на корабль и поплыли в Асс, чтобы взять оттуда Павла; ибо он так приказал нам, намереваясь сам идти пешком.
20:13  ἡμεῖς δὲ προελθόντες ἐπὶ τὸ πλοῖον ἀνήχθημεν ἐπὶ τὴν ἆσσον, ἐκεῖθεν μέλλοντες ἀναλαμβάνειν τὸν παῦλον, οὕτως γὰρ διατεταγμένος ἦν μέλλων αὐτὸς πεζεύειν.
20:13. nos autem ascendentes navem enavigavimus in Asson inde suscepturi Paulum sic enim disposuerat ipse per terram iter facturus
But we going aboard the ship, sailed to Assos, being there to take in Paul. For so he had appointed, himself purposing to travel by land.
20:13. Then we climbed aboard the ship and sailed to Assos, where we were to take in Paul. For so he himself had decided, since he was making the journey by land.
20:13. And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: "Мы", т. е. спутники Павла, "пошли вперед..." на корабле в Ассу, куда Павел отправился пешком. Хотя историк не объясняет ни цели, ни причины этого намерения Павла, однако можно с вероятностью полагать, что Павел чувствовал потребность уединиться на день-другой, чтобы наедине с Богом подготовить душу свою к ожидавшим его вскоре великим событиям.

"Асс" - гавань при Троадском море в 8: милях от Троады, к югу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul on a Voyage.
13 And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot. 14 And when he met with us at Assos, we took him in, and came to Mitylene. 15 And we sailed thence, and came the next day over against Chios; and the next day we arrived at Samos, and tarried at Trogyllium; and the next day we came to Miletus. 16 For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.

Paul is hastening towards Jerusalem, but strives to do all the good he can by the way, os en parodo, "as it were by the by." He had called at Troas, and done good there; and now he makes a sort of coasting voyage, the merchants would call it a trading voyage, going from place to place, and no doubt endeavouring to make every place he came to the better for him, as every good man should do.

I. He sent his companions by sea to Assos, but he himself was minded to go afoot, v. 13. He had decreed or determined within himself that whatever importunity should be used with him to the contrary, urging either his ease or his credit, or the conveniency of a ship that offered itself, or the company of his friends, he would foot it to Assos: and, if the land-way which Paul took was the shorter way, yet it is taken notice of by the ancients as a rough way (Homer, Iliad 6, and Eustathius upon him, say, it was enough to kill one to go on foot to Assos.--Lorin. in locum); yet that way Paul would take, 1. That he might call on his friends by the way, and do good among them, either converting sinners or edifying saints; and in both he was serving his great Master, and carrying on his great work. Or, 2. That he might be alone, and might have the greater freedom of converse with God and his own heart in solitude. He loved his companions, and delighted in their company, yet he would show hereby that he did not need it, but could enjoy himself alone. Or, 3. That he might inure himself to hardship, and not seem to indulge his ease. Thus he would by voluntary instances of mortification and self-denial keep under the body, and bring it into subjection, that he might make his sufferings for Christ, when he was called out to them, the more easy, 2 Tim. ii. 3. We should use ourselves to deny ourselves.

II. At Assos he went on board with his friends. There they took him in; for by this time he had enough of his walk, and was willing to betake himself to the other way of travelling; or perhaps he could not go any further by land, but was obliged to go by water. When Christ sent his disciples away by ship, and tarried behind himself, yet he came to them, and they took him in, Mark vi. 45, 51.

III. He made the best of his way to Jerusalem. His ship passed by Chios (v. 15), touched at Samos (these are places of note among the Greek writers, both poets and historians); they tarried awhile at Trogyllium, the sea-port next to Samos; and the next day they came to Miletus, the sea-port that lay next to Ephesus; for (v. 16) he had determined not to go to Ephesus at this time, because he could not go thither without being urged by his friends whose importunity he could not resist, to make some stay with them there; and, because he was resolved not to stay, he would not put himself into a temptation to stay; for he hasted, if it were possible for him, to be at Jerusalem on the day of pentecost. He had been at Jerusalem about four or five years ago (ch. xviii. 21, 22), and now he was going thither again to pay his continued respects to that church, with which he was careful to keep a good correspondence, that he might not be thought alienated from it by his commission to preach among the Gentiles. He aimed to be there by the feast of pentecost because it was a time of concourse, which would give him an opportunity of propagating the gospel among the Jews and proselytes, who came from all parts to worship at the feast: and the feast of pentecost had been particularly made famous among the Christians by the pouring out of the Spirit. Note, Men of business must fit themselves, and it will contribute to the expediting of it, to set time (with submission to Providence) and strive to keep it, contriving to do that first which we judge to be most needful, and not suffering ourselves to be diverted from it. It is a pleasure to us to be with our friends; it diverts us, nothing more; but we must not by it be diverted from our work. When Paul has a call to Jerusalem, he will not loiter away the time in Asia, though he had more and kinder friends there. This is not the world we are to be together in; we hope to be so in the other world.
Adam Clarke: Commentary on the Bible - 1831
20:13: Sailed unto Assos - Assos, according to Pausanias, Eliac. ii. 4, and Pliny, Hist. Nat. xxxvi. 27, was a maritime town of Asia, in the Troad. Strabo and Stephanus place it in Mysia. It was also called Apollonia, according to Pliny, Ib. lib. Act 20:30. The passage by sea to this place was much longer than by land; and therefore St. Paul chose to go by land, while the others went by sea.
Intending to take in Paul - Αναλαμβανειν, To take him in Again; for it appears he had already been aboard that same vessel: probably the same that had carried them from Philippi to Troas, Act 20:6.
Albert Barnes: Notes on the Bible - 1834
20:13: Sailed unto Assos - There were several cities of this name. One was in Lycia; one in the territory of Eolis; one in Mysia; one in Lydia; and another in Epirus. The latter is the one intended here. It was between Troas and Mitylene. The distance to it from Troas by land was about 20 miles, while the voyage round Cape Lecture was nearly twice as far, and accordingly Paul chose to go to it on foot.
Minding himself - Choosing or preferring to go on foot. Most of his journeys were probably performed in this way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:13: minding: Mar 1:35, Mar 6:31-33, Mar 6:46
John Gill
20:13 And we went before to ship,.... That is, Luke, the writer of this history, and the rest of the apostle's company, went before him to a ship, which lay at Troas, and went aboard it:
and sailed unto Assos; a city of Aeolia, or Mysia; and is said by Pliny to be the same with Apollonia; and which he places on the sea shore, where it is evident this Assos was. His words are (m),
"on the shore Antandros, formerly called Edonis, then Cimmeris and Assos, the same with Apollonia.''
And in another place (n) he calls it Assos of Troas; and says of it, that about Assos of Troas a stone grows, by which all bodies are consumed, and is called "sarcophagus", (a flesh devourer,) of which he also makes mention elsewhere (o), and observes, that in Assos of Troas the stone sarcophagus is cut in the pits, in which the bodies of the dead being put, are consumed within forty days, excepting their teeth: and with him Jerom (p) agrees, as to the name and situation of this place, who says that Assos is a maritime city of Asia, the same that is called Apollonia. It is represented by Strabo (q) as a place very much fortified by art, and very difficult of ascent on that part which lies to the sea; unless another Assos in Lycia is designed by him: if this was the situation of the Assos in the text, it seems to furnish us with a reason, from the nature of the place, why the apostle chose to go on foot thither. Pausanias (r) speaks of it as in Troas, and near Mount Ida. Sodamos of Assos in Troas, which lies near Ida, was the first of the Aeolians, who conquered in the Olympic race of the boys. In this place was born the famous philosopher Cleanthes, a disciple and successor of Zeno; hence he is called Cleanthes the Assian (s). No mention is made of the Gospel being preached here, or of any church until the eighth century, when John, bishop of Assos, is said to be in the Nicene council (t). Some exemplars read Thassos, as the Syriac and Arabic versions seem to have done:
there intending to take in Paul; who stayed behind, willing to have a little more Christian conversation with the saints at Troas.
For so had he appointed; that these should go before hand to Assos, and meet him there, and take him in:
minding himself to go afoot; from Troas to Assos, which were not very far off from one another; hence Assos is, by Pliny, called Assos of Troas; and by Pausanias, Assos, which is in Troas; that is, in the country of Troas, as before observed: what was his reason for going by foot thither, is not very evident; whether that he might have the opportunity of conversing with the disciples of Troas, who might accompany him thither; or whether that he might be alone, and have leisure for private meditation, and free converse with God.
(m) Nat. Hist, l. 5. c. 30. (n) Nat. Hist. l. 2. c. 96. (o) Ib. l. 36. c. 17. (p) De locis Hebraicis, fol. 95. K. (q) Geograph. l. 13. (r) Eliac. 2. sive l. 6. p. 351. (s) Laert. Vit. Philosoph. l. 7. p. 541. (t) Magdeburg. Hist. Eccl. cent. 8. c. 2. p. 5.
John Wesley
20:13 Being himself to go on foot - That he might enjoy the company of his Christian brethren a little longer, although he had passed the night without sleep, and though Assos was of difficult and dangerous access by land.
Robert Jamieson, A. R. Fausset and David Brown
20:13 CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)
we . . . sailed--from Troas.
unto Assos; there . . . to take in Paul: for so had he appointed, minding himself to go afoot--"to go by land." (See on Mk 6:33). In sailing southward from Troas to Assos, one has to round Cape Lecture, and keeping due east to run along the northern shore of the Gulf of Adramyttium, on which it lies. This is a sail of nearly forty miles; whereas by land, cutting right across, in a southeasterly direction, from sea to sea, by that excellent Roman road which then existed, the distance was scarcely more than half. The one way Paul wished his companions to take, while he himself, longing perhaps to enjoy a period of solitude, took the other, joining the ship, by appointment, at Assos.
20:1420:14: Եւ իբրեւ դիպեցաւ մեզ ՚ի յԱսովն, առեալ զնա եկա՛ք ՚ի Միտիլինէ[2648]։ [2648] Ոմանք. ՚Ի Մելետինէ. կամ՝ ՚ի Մելիտինէ։
14. Եւ երբ նա մեզ հանդիպեց Ասոնում, նրան առնելով եկանք Միտիլինէ:
14 Երբ Ասոնի մէջ մեզի հանդիպեցաւ, առինք զանիկա եւ Միտիլինէ գացինք։
Եւ իբրեւ դիպեցաւ մեզ ի յԱսոն, առեալ զնա եկաք ի Միտիլինէ:

20:14: Եւ իբրեւ դիպեցաւ մեզ ՚ի յԱսովն, առեալ զնա եկա՛ք ՚ի Միտիլինէ[2648]։
[2648] Ոմանք. ՚Ի Մելետինէ. կամ՝ ՚ի Մելիտինէ։
14. Եւ երբ նա մեզ հանդիպեց Ասոնում, նրան առնելով եկանք Միտիլինէ:
14 Երբ Ասոնի մէջ մեզի հանդիպեցաւ, առինք զանիկա եւ Միտիլինէ գացինք։
zohrab-1805▾ eastern-1994▾ western am▾
20:1414: Когда же он сошелся с нами в Ассе, то, взяв его, мы прибыли в Митилину.
20:14  ὡς δὲ συνέβαλλεν ἡμῖν εἰς τὴν ἆσσον, ἀναλαβόντες αὐτὸν ἤλθομεν εἰς μιτυλήνην,
20:14. ὡς (As) δὲ (moreover) συνέβαλλεν (it-was-casting-together) ἡμῖν (unto-us) εἰς (into) τὴν (to-the-one) Ἄσσον, (to-an-Assos," ἀναλαβόντες ( having-had-taken-up ) αὐτὸν (to-it) ἤλθομεν (we-had-came) εἰς (into) Μιτυλήνην, (to-a-Mitulene,"
20:14. cum autem convenisset nos in Asson adsumpto eo venimus MytilenenAnd when he had met with us at Assos, we took him in and came to Mitylene.
14. And when he met us at Assos, we took him in, and came to Mitylene.
20:14. And when he had joined us at Assos, we took him in, and we went to Mitylene.
20:14. And when he met with us at Assos, we took him in, and came to Mitylene.
And when he met with us at Assos, we took him in, and came to Mitylene:

14: Когда же он сошелся с нами в Ассе, то, взяв его, мы прибыли в Митилину.
20:14  ὡς δὲ συνέβαλλεν ἡμῖν εἰς τὴν ἆσσον, ἀναλαβόντες αὐτὸν ἤλθομεν εἰς μιτυλήνην,
20:14. cum autem convenisset nos in Asson adsumpto eo venimus Mytilenen
And when he had met with us at Assos, we took him in and came to Mitylene.
20:14. And when he had joined us at Assos, we took him in, and we went to Mitylene.
20:14. And when he met with us at Assos, we took him in, and came to Mitylene.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: В Ассе, соединившись со спутниками, все вместе отплыли и прибыли в Митилину (ныне Кастро), главный город на о. Лесбосе, на восточном берегу.
Adam Clarke: Commentary on the Bible - 1831
20:14: Came to Mitylene - This was a seaport town in the isle of Lesbos: see its place in the map.
Albert Barnes: Notes on the Bible - 1834
20:14: Came to Mitylene - This was the capital of the island of Lesbos. It was distinguished by the beauty of its situation, and the splendor and magnificence of its edifices. The island on which it stood, Lesbos, was one of the largest in the Aegean Sea, and the seventh in the Mediterranean. It is a few miles distant from the coast of Aeolia, and is about 168 miles in circumference. The name of the city now is Castro.
John Gill
20:14 And when he met with us at Assos,.... According to appointment:
we took him in; to the ship, and so sailed on:
and came to Mitylene; a city in Lesbos (u), an island in the Aegean sea, now Metelino: sometimes the island is so called, and is about seven miles and a half from the continent: of this city Vitruvius (w) says, that it was magnificently and elegantly built, but not prudently situated; for when the south wind blew, men were sick in it, and when the northwest wind blew they had coughs, and when the north wind blew, they were restored to health. Some say it had its name from Mitylene, the daughter of Macaria or Pelops; others from Myto, the son of Neptune and Mitylene; and others from Mityle, the builder of it. (x) Hillerus inquires, whether it may not be so called from the Chaldee word, "Matlana", used in the Targum on Job 40:13 which signifies "a bar", this city being as a bar to Lesbos, which shut it up. It was famous for being the native place of Pittacus, one of the seven wise men of Greece, a great philosopher and legislator, who, with others, conquered Melanchrus the tyrant of Lesbos, whom the inhabitants of Mitylene greatly honoured, and made him their governor; and a field, which they gave him, was called after his name Pittacius (y): of this place was Theophanes, a famous historian, who wrote the history of Pompey the great, and was familiar with him, and honoured by him, as Cicero (z) relates: other persons of note are said to be of this place, as Alcaeus a lyric poet, and Diophanes a rhetorician. It does not appear that the apostle stayed and preached the Gospel here, or that any Gospel church was here by him raised; no mention is made of it in ecclesiastical history until late: in the "second" century Heathenism prevailed in the island, the Lesbians sacrificed a man to Dionysius. In the "fifth" century we read of a bishop of this island in the Chalcedon council: in the "sixth" century there was a bishop of Mitylene, in the fifth Roman synod: in the seventh century, Gregory, bishop of Mitylene, assisted in the sixth council at Constantinople, and Theodorus of the same place: in the eighth century Damianus, bishop of the same place, was present in the Nicene council (a).
(u) Plin. l. 5. c. 31. Mela, l. 2. c. 14. (w) De Architectura, l. 1. c. 6. p. 27, (x) Onomasticum Sacrum, p. 887. (y) Laert, Vit. Philosoph. l. 1. p. 50. (z) Orat. 26. pro Archia, p. 814. (a) Magdeburg. Hist. Eccles. cent. 2. c. 15. p. 193. cent. 5. c. 2. p. 6. cent. 6. c. 2. p. 6. cent. 7. c. 2. p. 4. c. 10. p. 253, 254. cent. 8. c. 2. p. 6.
John Wesley
20:14 Mitylene - Was a city and part of the isle of Lesbos, about seven miles distant from the Asiatic coast. `16. For Paul had determined to sail by Ephesus - Which lay on the other side of the bay. He hasted to be at Jerusalem on the day of pentecost - Because then was the greatest concourse of people.
Robert Jamieson, A. R. Fausset and David Brown
20:14 came to Mitylene--the capital of the beautiful and classical island of Lesbos, which lies opposite the eastern shore of the Ægean Sea, about thirty miles south of Assos; in whose harbor they seem to have lain for the night.
20:1520:15: Եւ անտի նաւեալ՝ ՚ի վաղիւ անդր հասա՛ք հանդէպ Քիայ. եւ ՚ի միւս օրն հասա՛ք ՚ի Սամոս. եւ ՚ի վաղիւ անդր եկա՛ք ՚ի Մելիտոն[2649]։ [2649] Ոսկան. Եւ անտի նաւարկեալ. եւ ՚ի վա՛՛։ Ոմանք. ՚Ի հանդէպ Աքիա. եւ ՚ի միւս եւս աւուրն հա՛՛... անդր հասաք ՚ի Մեղետոն. կամ՝ ՚ի Մելիտինէ։ Ուր օրինակ մի. ՚ի Լետոն։
15. Եւ այնտեղից նաւարկելով՝ յաջորդ օրը գնացինք Քիոսի դիմացը, իսկ միւս օրը հասանք Սամոս եւ հետեւեալ օրը եկանք Միլետոն,
15 Անկէ ալ նաւով հետեւեալ օրը Քիոսի դէմը հասանք։ Միւս օրը Սամոս հասանք ու գիշերը Տրոգիլիոն կենալով՝ միւս օրը Մելիտոս գացինք,
Եւ անտի նաւեալ` ի վաղիւ անդր հասաք հանդէպ Քիայ, եւ ի մեւս օրն հասաք ի Սամոս, եւ [85]ի վաղիւ անդր եկաք ի Միլետոն:

20:15: Եւ անտի նաւեալ՝ ՚ի վաղիւ անդր հասա՛ք հանդէպ Քիայ. եւ ՚ի միւս օրն հասա՛ք ՚ի Սամոս. եւ ՚ի վաղիւ անդր եկա՛ք ՚ի Մելիտոն[2649]։
[2649] Ոսկան. Եւ անտի նաւարկեալ. եւ ՚ի վա՛՛։ Ոմանք. ՚Ի հանդէպ Աքիա. եւ ՚ի միւս եւս աւուրն հա՛՛... անդր հասաք ՚ի Մեղետոն. կամ՝ ՚ի Մելիտինէ։ Ուր օրինակ մի. ՚ի Լետոն։
15. Եւ այնտեղից նաւարկելով՝ յաջորդ օրը գնացինք Քիոսի դիմացը, իսկ միւս օրը հասանք Սամոս եւ հետեւեալ օրը եկանք Միլետոն,
15 Անկէ ալ նաւով հետեւեալ օրը Քիոսի դէմը հասանք։ Միւս օրը Սամոս հասանք ու գիշերը Տրոգիլիոն կենալով՝ միւս օրը Մելիտոս գացինք,
zohrab-1805▾ eastern-1994▾ western am▾
20:1515: И, отплыв оттуда, в следующий день мы остановились против Хиоса, а на другой пристали к Самосу и, побывав в Трогиллии, в следующий [день] прибыли в Милит,
20:15  κἀκεῖθεν ἀποπλεύσαντες τῇ ἐπιούσῃ κατηντήσαμεν ἄντικρυς χίου, τῇ δὲ ἑτέρᾳ παρεβάλομεν εἰς σάμον, τῇ δὲ ἐχομένῃ ἤλθομεν εἰς μίλητον·
20:15. κἀκεῖθεν (and-thither-from) ἀποπλεύσαντες ( having-floated-off-unto ) τῇ (unto-the-one) ἐπιούσῃ (unto-being-upon) κατηντήσαμεν (we-down-ever-a-oned-unto) ἄντικρυς (of-ever-a-one) Χίου, (of-a-Chios,"τῇ (unto-the-one) δὲ (moreover) ἑτέρᾳ (unto-different) παρεβάλομεν (we-had-casted-beside) εἰς (into) Σάμον, (to-a-Samos,"τῇ (unto-the-one) δὲ (moreover) ἐχομένῃ (unto-being-held) ἤλθομεν (we-had-came) εἰς (into) Μίλητον: (to-a-Miletos)
20:15. et inde navigantes sequenti die venimus contra Chium et alia adplicuimus Samum et sequenti venimus MiletumAnd sailing thence, the day following we came over against Chios: and the next day we arrived at Samos: and the day following we came to Miletus.
15. And sailing from thence, we came the following day over against Chios; and the next day we touched at Samos; and the day after we came to Miletus.
20:15. And sailing from there, on the following day, we arrived opposite Chios. And next we landed at Samos. And on the following day we went to Miletus.
20:15. And we sailed thence, and came the next [day] over against Chios; and the next [day] we arrived at Samos, and tarried at Trogyllium; and the next [day] we came to Miletus.
And we sailed thence, and came the next [day] over against Chios; and the next [day] we arrived at Samos, and tarried at Trogyllium; and the next [day] we came to Miletus:

15: И, отплыв оттуда, в следующий день мы остановились против Хиоса, а на другой пристали к Самосу и, побывав в Трогиллии, в следующий [день] прибыли в Милит,
20:15  κἀκεῖθεν ἀποπλεύσαντες τῇ ἐπιούσῃ κατηντήσαμεν ἄντικρυς χίου, τῇ δὲ ἑτέρᾳ παρεβάλομεν εἰς σάμον, τῇ δὲ ἐχομένῃ ἤλθομεν εἰς μίλητον·
20:15. et inde navigantes sequenti die venimus contra Chium et alia adplicuimus Samum et sequenti venimus Miletum
And sailing thence, the day following we came over against Chios: and the next day we arrived at Samos: and the day following we came to Miletus.
20:15. And sailing from there, on the following day, we arrived opposite Chios. And next we landed at Samos. And on the following day we went to Miletus.
20:15. And we sailed thence, and came the next [day] over against Chios; and the next [day] we arrived at Samos, and tarried at Trogyllium; and the next [day] we came to Miletus.
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: "Хиос", "Самос" - острова в виду Малоазийских берегов.

"Трогиллия" - прибрежный город к югу от Ефеса.

"Милит" - приморский город (ныне Палатия), милях в 9: к югу st Ефеса.
Adam Clarke: Commentary on the Bible - 1831
20:15: Over against Chios - This was a very celebrated island between Lesbos and Samos, famous in antiquity for its extraordinary wines. At this island the apostle did not touch.
Arrived at Samos - This was another island of the Aegean Sea, or Archipelago. It does not appear that they landed at Samos: they passed close by it, and anchored at Trogyllium. This was a promontory of Ionia, which gave name to some small islands in the vicinity of Samos: Της δε Τρωγιλιου προκειται νησιον ὁμωνυμον: before Trogyllium is situated an island of the same name. Strabo, lib. xiv. p. 635. Pliny also mentions this place, Hist. Nat. lib. v. cap. 31. Near this place was the mouth of the famous river Maeander.
Came to Miletus - A celebrated city in the province of Caria, about twelve or fifteen leagues from Ephesus, according to Calmet. Miletus is famous for being the birthplace of Thales, one of the seven wise men of Greece, and founder of the Ionic sect of philosophers. Anaximander was also born here, and several other eminent men. The Turks, who lately possessed it, call it Melas.
Albert Barnes: Notes on the Bible - 1834
20:15: Over against Chios - Opposite to. Into the neighborhood of; or near to it. Chios, called also Coos, is an island in the Archipelago, between Lesbos and Samos. It is on the coast of Asia Minor, and is now called Scio. It will long be remembered as the seat of a dreadful massacre of almost all its inhabitants by the Turks in 1823.
At Samos - This was also an island of the Archipelago, lying off the coast of Lydia, from which it is separated by a narrow strait. These islands were celebrated among the ancients for their extraordinary wines.
Trogyllium - This was the name of a town and promontory of Ionia in Asia Minor, between Ephesus and the mouth of the river Meander, opposite to Samos. The promontory is a spur of Mount Mycale.
Miletus - Called also Mileturn. It was a city and seaport, and the ancient capital of Ionia. It was originally composed of a colony of Cretans. It became extremely powerful, and sent out colonies to a great number of cities on the Euxine Sea. It was distinguished for a magnificent temple dedicated to Apollo. It is now called by the Turks Melas. It was the birthplace of Thales, one of the seven wise men of Greece. It was about 40 or 50 miles from Ephesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:15: Miletus: Act 20:17; Ti2 4:20, Miletum
John Gill
20:15 And we sailed thence,.... From Mitylene:
and came the next day over against Chios; which, according to R. Benjamin Tudelensis (b), was three days' sail from Mitylene; according to Pliny (c) it was sixty five miles from it, and is an island in the Icarian or Aegean sea, and lies between Lesbos and Samos, next mentioned; and has its name from the nymph Chione, so called from the exceeding whiteness of her skin, as snow: it was famous for marble; from hence came the best mastic, and good figs, and the wine called malmsey wine (d). And of this place Jerom says (e), Chios, an island before Bithynia, whose name in the Syriac language signifies "mastic", because that mastic grows there; some add, he called it "Chia" from Chione the nymph: the reason of its name, as Pausanias (f) relates, was this; Neptune coming into a desert island, had carnal knowledge of a nymph, and in the time of her travail, a snow fell from heaven on the ground; and from this Neptune called his son Chius, from whom the island has its name. Others (g) conjecture, that it was called from "Chivja", which signifies a serpent; this island having been very much terrified, as Aelianus (h) says, by the hisses of a serpent of a monstrous size, until it was consumed by fire. It was common to sail from Mitylene hither, and "vice versa": so we read (i) of Herod seeking Agrippa, he came to Chios, and from thence to Mitylene. We read nothing of the apostle's stay and preaching here, nor of any Gospel church here, till ages after: in the "fourth" century, Heathenism prevailed to such a degree in it, that Dionysius Omadius was worshipped here with human sacrifice; and yet, in the fifth century, a bishop of Chios was present in the council of Chalcedon; and in the "sixth" century another assisted in the fifth Roman synod; and in the "seventh" century there was a bishop of this place at the sixth synod at Constantinople; and in the "eighth" century, Leon, bishop of Chios, was in the Nicene (k) synod. It is now called Chio or Scio, by the Turks Saches, and is inhabited by Italian Genoese.
And the next day we arrived at Samos; another island in the Icarian sea, not a very fruitful one, unless for olives (l); and for nothing more famous than for being the birth place of Pythagoras (m), hence called the Samian, and of Melissus. It was ninety three miles distant from Chios (n); and, according to R. Benjamin, two days sail from it (o); but Paul sailed hither in a day. Of this place Jerom (p) thus writes; Samos, an island in the Aegean sea, in which, it is reported, earthen vessels were first made. Herodotus (q) speaks of three things for which it was famous, a very high mountain in it, a bulwark about the haven in the sea, and a temple the largest of all he ever saw. Some say it has its name from the height of it, Samos signifying an high place. Pausanias (r), from Asius, a Samian, suggests, that it was so called from Samus, the son of Ancaeus and Samia; and observes, that the inhabitants of it affirm, that Juno was born here; and here was a famous temple, said to be dedicated to her by the Argonautes. One of the Sybils dwelt here, called from hence Samia, and Polycrates, a noted tyrant. Lycurgus, the famous lawgiver, died in this place, as did also Pherecydes, the Syrian (s). It is now called Samo. The apostle stayed not here to preach the Gospel; nor do we read of its being preached here by any: idolatry greatly prevailed in this place in the "second" century; and so it did in the "fourth": though in the same we also read of some Christians here that suffered persecution; and so low as the "eighth" century, Heraclius, bishop of this place, was in the Nicene synod (t).
And tarried at Trogyllium; which, according to Ptolomy (u), was a promontory in the Icarian sea: it was about forty furlongs distant from Samos, according to Strabo (w). It was a promontory of Mycale; and Trogilias, called also Trogilia, is mentioned with Mycale and Samos by Pliny (x), as near to Miletus. It follows here, and the next day we came to Miletus; which was once the chief city of Ionia: it was famous for being the birth place of Thales, one of the seven wise men of Greece, and of Timotheus the musician, and of Anaximander, and Anaximenes, and the famous Democritus, philosophers (y), and of Cadmus, the first inventor of prose (z). Pliny says (a), it was formerly called Lelegeis, Pityusa, and Anactoria; and it seems it had its name Miletus from Miletus, the son of Apollo, who is said to build it (b); and Apollo himself is sometimes called Apollo Milesius, and who had a famous temple in this place (c). Though rather it was so called from "Milata", or "Melote", which signifies pure, white, fine, soft wool, for which this place was famous; which was used for carpets, but chiefly for cloth, which being dyed purple, was sent into divers parts: "Melote" in Greek signifies the same; it is used in Heb 11:37 and translated "sheepskin". Ptolomy (d) places this city in Caria, by the sea; and certain it is from this account, that it was a sea port: it is said to have four ports or havens, one of which would hold a fleet. Of it Jerom (e) says; Miletus, a maritime city in Asia, distant ten furlongs from the mouth of the river Maeander: by the apostle's sending from hence to Ephesus, for the elders of the church there to meet him at this place, as is afterwards related, and taking no notice of any brethren, elders, or church here, it looks as if there were none at this time: and in the "second" century, Gentilism was embraced at Miletus; and in the "fourth" century Licinius consulted the oracle of Apollo Didymaeus in this place, concerning the event of the war against Constantine; but in the "fifth" century we read of a church here, a bishop of this place being in the Chalcedon council; in the "seventh" century a bishop of this church assisted at the sixth council at Constantinople, whose name is said to be George; and in the "eighth" century Epiphanius, bishop of Miletus, was present in the Nicene council (f).
(b) Itinerar. p. 29. (c) Plin. l. 5. c. 31. (d) Ib. l. 14. c. 7. (e) De locis Hebraicis, fol. 96. A. (f) Achaica, sive 1. 7. p. 404. (g) Hiller. Onomasticum Sacrum, p. 787. (h) De Animal. l. 16. c. 39. (i) Joseph. Antiqu. l. 16. c. 2. sect. 2. (k) Magdeburg. Hist. Eccles. cent. 4. c. 15. p. 865. cent. 5. c. 2. p. 6. cent. 6. c. 2. p. 6. cent. 7. c. 2. p. 4. cent. 8. c. 2. p. 6. (l) Apulei Florida, sect. 15. (m) Solin. c. 21. Laert. Vit. Philosoph. l. 8. p. 568. l. 9. p. 643. (n) Plin. l. 5. c. 31. (o) Itinerar. p. 30. (p) De locis Hebraicis, fol. 96. I. (q) Thalia, l. 3. c. 60. (r) Achaica, sive 1. 7. p. 402, 403. (s) Heraclides de Politiis, p. 432, 444. (t) Magdeburg. Hist. Eccl. cent. 2. c. 15. p. 193. cent. 4. c. 3. p. 19. c. 15. p. 865, 884. cent. 8. c. 2. p. 6. (u) Geograph. l. 5. c. 2. (w) Ib. l. 14. (x) Nat. Hist. l. 5. c. 29, 31. (y) Mela, l. 1. c. 17. Laert. Vit. Philosoph. l. 1. p. 15. l. 2. p. 88, 89. l. 9. p. 650. (z) Plin. l. 5. c. 29. Solin. c. 53. (a) Ib. (b) Apollodorus de Orig. Deor. l. 3. p. 130. (c) Alex. ab Alex. l. 6. c. 2. (d) Geograph. l. 5. c. 2. (e) De locis Hebraicis, fol. 96. F. (f) Magdeburg. Hist. Eccles. cent. 2. c. 15. p. 192. cent. 4. c. 15. p. 863. cent. 5. c. 2. p. 3. cent. 7. c. 2. p. 3. c. 10. p. 254. cent. 8. c. 2. p. 4.
Robert Jamieson, A. R. Fausset and David Brown
20:15 came the next day over against Chios--now Scio: one of the most beautiful of those islands between which and the coast the sail is so charming. They appear not to have touched at it.
next day we arrived--"touched" or "put in."
at Samos--another island coming quite close to the mainland, and about as far south of Chios as it is south of Lesbos.
tarried--for the night.
at Trogyllium--an anchorage on the projecting mainland, not more than a mile from the southern extremity of the island of Samos.
next day we came to Miletus--on the mainland; the ancient capital of Ionia, near the mouth of the Meander.
20:1620:16: Զի ՚ի մտի եդեալ էր Պաւղոսի նաւել առ Եփեսեաւ. որպէս զի մի՛ լիցի նմա ժամանակ ինչ յամել յԱսիայ. քանզի փութայր, եթէ հնա՛ր ինչ իցէ նմա՝ զօրն Պենտակոստէից երթա՛լ յԵրուսաղէմ[2650]։ զա [2650] Ոմանք. Մի՛ լինիցի նմա... Պէնտէկոստէից։
16. որովհետեւ Պօղոսը մտադիր էր նաւարկել Եփեսոսի մօտով, որպէսզի Ասիայում ժամանակ չկորցնի, քանի որ շտապում էր Պենտեկոստէի օրը Երուսաղէմ հասնել, եթէ այդ նրան յաջողուէր:
16 Վասն զի Պօղոս միտքը դրեր էր որ նաւով անցնի Եփեսոսի քովէն, որ չըլլայ թէ Ասիայի մէջ ժամանակ անցընէ, որովհետեւ կ’արտորար որ եթէ կարելի է, Պէնտէկոստէին Երուսաղէմ ըլլայ։
Զի ի մտի եդեալ էր Պաւղոսի նաւել առ Եփեսեաւ, որպէս զի մի՛ լիցի նմա ժամանակ ինչ յամել յԱսիայ. քանզի փութայր, եթէ հնար ինչ իցէ նմա, զօրն Պենտակոստէից երթալ յԵրուսաղէմ:

20:16: Զի ՚ի մտի եդեալ էր Պաւղոսի նաւել առ Եփեսեաւ. որպէս զի մի՛ լիցի նմա ժամանակ ինչ յամել յԱսիայ. քանզի փութայր, եթէ հնա՛ր ինչ իցէ նմա՝ զօրն Պենտակոստէից երթա՛լ յԵրուսաղէմ[2650]։ զա
[2650] Ոմանք. Մի՛ լինիցի նմա... Պէնտէկոստէից։
16. որովհետեւ Պօղոսը մտադիր էր նաւարկել Եփեսոսի մօտով, որպէսզի Ասիայում ժամանակ չկորցնի, քանի որ շտապում էր Պենտեկոստէի օրը Երուսաղէմ հասնել, եթէ այդ նրան յաջողուէր:
16 Վասն զի Պօղոս միտքը դրեր էր որ նաւով անցնի Եփեսոսի քովէն, որ չըլլայ թէ Ասիայի մէջ ժամանակ անցընէ, որովհետեւ կ’արտորար որ եթէ կարելի է, Պէնտէկոստէին Երուսաղէմ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
20:1616: ибо Павлу рассудилось миновать Ефес, чтобы не замедлить ему в Асии; потому что он поспешал, если можно, в день Пятидесятницы быть в Иерусалиме.
20:16  κεκρίκει γὰρ ὁ παῦλος παραπλεῦσαι τὴν ἔφεσον, ὅπως μὴ γένηται αὐτῶ χρονοτριβῆσαι ἐν τῇ ἀσίᾳ, ἔσπευδεν γὰρ εἰ δυνατὸν εἴη αὐτῶ τὴν ἡμέραν τῆς πεντηκοστῆς γενέσθαι εἰς ἱεροσόλυμα.
20:16. κεκρίκει (it-had-come-to-have-separated) γὰρ (therefore,"ὁ (the-ones) Παῦλος (a-Paulos,"παραπλεῦσαι (to-have-floated-beside-unto) τὴν (to-the-one) Ἔφεσον, (to-an-Efesos,"ὅπως (unto-which-whither) μὴ (lest) γένηται ( it-might-have-had-became ) αὐτῷ (unto-it) χρονοτριβῆσαι (to-have-interim-rubbed-unto) ἐν (in) τῇ (unto-the-one) Ἀσίᾳ, (unto-an-Asia,"ἔσπευδεν (it-was-hastening) γὰρ (therefore) εἰ (if) δυνατὸν (able) εἴη (it-may-be) αὐτῷ (unto-it) τὴν (to-the-one) ἡμέραν (to-a-day) τῆς (of-the-one) πεντηκοστῆς (of-fiftieth) γενέσθαι ( to-have-had-became ) εἰς (into) Ἰεροσόλυμα. (to-a-Hierosoluma)
20:16. proposuerat enim Paulus transnavigare Ephesum ne qua mora illi fieret in Asia festinabat enim si possibile sibi esset ut diem pentecosten faceret HierosolymisFor Paul had determined to sail by Ephesus, lest he should be stayed any time in Asia. For he hasted. if it were possible for him, to keep the day of Pentecost at Jerusalem.
16. For Paul had determined to sail past Ephesus, that he might not have to spend time in Asia; for he was hastening, if it were possible for him, to be at Jerusalem the day of Pentecost.
20:16. For Paul had decided to sail past Ephesus, so that he would not be delayed in Asia. For he was hurrying so that, if it were possible for him, he might observe the day of Pentecost at Jerusalem.
20:16. For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.
For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost:

16: ибо Павлу рассудилось миновать Ефес, чтобы не замедлить ему в Асии; потому что он поспешал, если можно, в день Пятидесятницы быть в Иерусалиме.
20:16  κεκρίκει γὰρ ὁ παῦλος παραπλεῦσαι τὴν ἔφεσον, ὅπως μὴ γένηται αὐτῶ χρονοτριβῆσαι ἐν τῇ ἀσίᾳ, ἔσπευδεν γὰρ εἰ δυνατὸν εἴη αὐτῶ τὴν ἡμέραν τῆς πεντηκοστῆς γενέσθαι εἰς ἱεροσόλυμα.
20:16. proposuerat enim Paulus transnavigare Ephesum ne qua mora illi fieret in Asia festinabat enim si possibile sibi esset ut diem pentecosten faceret Hierosolymis
For Paul had determined to sail by Ephesus, lest he should be stayed any time in Asia. For he hasted. if it were possible for him, to keep the day of Pentecost at Jerusalem.
20:16. For Paul had decided to sail past Ephesus, so that he would not be delayed in Asia. For he was hurrying so that, if it were possible for him, he might observe the day of Pentecost at Jerusalem.
20:16. For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.
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
16: Боязнь замедления в Ефесе была для Павла весьма основательна, так как с этим главным Малоазийским христианским обществом апостол стоял в особо тесных отношениях и здесь же имел много и противников (1Кор.XVI:9), что все неизбежно увлекло бы его на промедление здесь более, чем ему было можно. Посему он минует Ефес вызывая к себе для сведения (в Милит) лишь предстоятелей-пресвитеров ефесских, с которыми и ведет столь трогательную беседу.
Adam Clarke: Commentary on the Bible - 1831
20:16: To sail by Ephesus - Not to touch there at this time.
To be at Jerusalem the day of pentecost - That he might have the opportunity of preaching the kingdom of God to multitudes of Jews from different places, who would come up to Jerusalem at that feast; and then he no doubt expected to see there a renewal of that day of pentecost in which the Spirit was poured out on the disciples, and in consequence of which so many were converted to God.
Albert Barnes: Notes on the Bible - 1834
20:16: To sail by Ephesus - The word "by" in our translation is ambiguous. We say to go by a place, meaning either to take it in our way and to go to it, or to go past it. Here it means the latter. He intended to sail past Ephesus without going to it.
For he hasted ... - Had he gone to Ephesus, he would probably have been so delayed in his journey that he could not reach Jerusalem at the time of Pentecost.
The day of Pentecost - See the notes on Act 2:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:16: had: Act 20:13, Act 18:21, Act 19:21, Act 21:4, Act 12:13, Act 24:17; Rom 15:24-28
the day: Act 2:1; Exo 34:22; Co1 16:8
Geneva 1599
20:16 (5) For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.
(5) Paul, an earnest and diligent follower of Christ, making haste to his bonds without any ceasing or stopping in his race, first of all as it were makes his testament, wherein he gives an account of his former life, defends the doctrine which he taught, and exhorts the pastors of the church to persevere and go forward with continuance in their office.
John Gill
20:16 For Paul had determined to sail by Ephesus,.... That is, to sail by it, without calling at it, as he did, for it lay by the shore before he came to Miletus; but he chose not to stop there, fearing he should be detained by the brethren there:
because he would not spend the time in Asia; of which Ephesus was the metropolis:
for he hasted, if it were possible, for him to be at Jerusalem the day of Pentecost: which was near at hand; for it was but fifty days from the second day of the passover, which feast was over when he sailed from Philippi; and at Troas he stayed seven days, and he had been several days sailing already; see Acts 20:6. And his great desire to be at the feast of Pentecost was not in order to keep that feast, according to the usage of the Jews; but that he might have an opportunity of preaching the Gospel to a great number of Jews, out of all countries, whom he knew would come to that feast.
Robert Jamieson, A. R. Fausset and David Brown
20:16 For Paul had determined to sail by--or "sail past."
Ephesus--He was right opposite to it when approaching Chios.
because he would not spend time in Asia--the Asian province of which Ephesus was the chief city.
for he hasted, if . . . possible . . . to be at Jerusalem the day of Pentecost--as a suitable season for giving in the great collection from all the western churches, for keeping the feast, and clearing his apostolic position with the Church, then represented in large number at Jerusalem. The words imply that there was considerable ground to doubt if he would attain this object--for more than three of the seven weeks from Passover to Pentecost had already expired--and they are inserted evidently to explain why he did not once more visit Ephesus.
20:1720:17: Եւ ՚ի Մելիտեայ յղեալ յԵփեսոս, կոչեա՛ց զերիցունս եկեղեցւոյն։
17. Եւ Միլետոնից Եփեսոս մարդ ուղարկելով՝ կանչեց եկեղեցու երէցներին.
17 Մելիտոսէն մարդ ղրկեց Եփեսոս ու եկեղեցիին երէցները կանչեց։
Եւ ի Միլետեայ յղեալ յԵփեսոս` կոչեաց զերիցունս եկեղեցւոյն:

20:17: Եւ ՚ի Մելիտեայ յղեալ յԵփեսոս, կոչեա՛ց զերիցունս եկեղեցւոյն։
17. Եւ Միլետոնից Եփեսոս մարդ ուղարկելով՝ կանչեց եկեղեցու երէցներին.
17 Մելիտոսէն մարդ ղրկեց Եփեսոս ու եկեղեցիին երէցները կանչեց։
zohrab-1805▾ eastern-1994▾ western am▾
20:1717: Из Милита же послав в Ефес, он призвал пресвитеров церкви,
20:17  ἀπὸ δὲ τῆς μιλήτου πέμψας εἰς ἔφεσον μετεκαλέσατο τοὺς πρεσβυτέρους τῆς ἐκκλησίας.
20:17. Ἀπὸ (Off) δὲ (moreover) τῆς (of-the-one) Μιλήτου (of-a-Miletos) πέμψας (having-dispatched) εἰς (into) Ἔφεσον (to-an-Efesos) μετεκαλέσατο ( it-called-with-unto ) τοὺς (to-the-ones) πρεσβυτέρους ( to-more-eldered ) τῆς (of-the-one) ἐκκλησίας. (of-a-calling-out-unto)
20:17. a Mileto autem mittens Ephesum vocavit maiores natu ecclesiaeAnd sending from Miletus to Ephesus, he called the ancients of the church.
17. And from Miletus he sent to Ephesus, and called to him the elders of the church.
20:17. Then, sending from Miletus to Ephesus, he called those greater by birth in the church.
20:17. And from Miletus he sent to Ephesus, and called the elders of the church.
And from Miletus he sent to Ephesus, and called the elders of the church:

17: Из Милита же послав в Ефес, он призвал пресвитеров церкви,
20:17  ἀπὸ δὲ τῆς μιλήτου πέμψας εἰς ἔφεσον μετεκαλέσατο τοὺς πρεσβυτέρους τῆς ἐκκλησίας.
20:17. a Mileto autem mittens Ephesum vocavit maiores natu ecclesiae
And sending from Miletus to Ephesus, he called the ancients of the church.
20:17. Then, sending from Miletus to Ephesus, he called those greater by birth in the church.
20:17. And from Miletus he sent to Ephesus, and called the elders of the church.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: "Призвал пресвитеров церкви..." - по свидетельству Иринея (против ерес. 111, 14, 2), не только ефесских, но и других соседних церквей, что не невероятно, ввиду того, что апостол в последний уже раз был в этих пределах (25: ст. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Address to the Elders of Ephesus.
17 And from Miletus he sent to Ephesus, and called the elders of the church. 18 And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, 19 Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: 20 And how I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and from house to house, 21 Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. 22 And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befal me there: 23 Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. 24 But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. 25 And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. 26 Wherefore I take you to record this day, that I am pure from the blood of all men. 27 For I have not shunned to declare unto you all the counsel of God. 28 Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. 29 For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30 Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. 31 Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. 32 And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. 33 I have coveted no man's silver, or gold, or apparel. 34 Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. 35 I have showed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.

It should seem the ship Paul and his companions were embarked in for Jerusalem attended him on purpose, and staid or moved as he pleased; for when he came to Miletus, he went ashore, and tarried thee so long as to send for the elders of Ephesus to come to him thither; for if he had gone up to Ephesus, he could never have got away from them. These elders, or presbyters, some think, were those twelve who received the Holy Ghost by Paul's hands, ch. xix. 6. But, besides these, it is probable that Timothy had ordained other elders there for the service of that church, and the country about; these Paul sent for, that he might instruct and encourage them to go on in the work to which they had laid their hands. And what instructions he gave to them they would give to the people under their charge.

It is a very pathetic and practical discourse with Paul here takes leave of these elders, and has in it much of the excellent spirit of this good man.

I. He appeals to them concerning both his life and doctrine, all the time he had been in and about Ephesus (v. 18): "You know after what manner I have been with you, and how I have done the work of an apostle among you." He mentions this as a confirmation of his commission and consequently of the doctrine he had preached among them. They all knew him to be a man of serious, gracious, heavenly spirit, that he was no designing self-seeking man, as seducers are; he could not have been carried on with so much evenness and constancy in his services and sufferings, but by the power of divine grace. The temper of his mind, and the tenour both of his preaching and conversation, were such as plainly proved that God was with him of a truth, and that he was actuated and animated by a better spirit than his own.--He likewise makes this reference to his own conduct as an instruction to them, in whose hands the work was now left, to follow his example: "You know after what manner I have been with you, how I have conducted myself as a minister; in like manner be you with those that are committed to your charge when I am gone (Phil. iv. 9), what you have seen in me that is good do."

1. His spirit and conversation were excellent and exemplary; they knew after what manner he had been among them, and how he had had his conversation towards them, in simplicity and godly sincerity (2 Cor. i. 12), how holily, justly, and unblamably he behaved himself, and how gentle he was towards them, 1 Thess. ii. 7, 10. (1.) He had conducted himself well all along, from the very first day that he came into Asia--at all seasons; the manner of his entering in among them was such as nobody could find fault with. He appeared from the first day they knew him to be a man that aimed not only to do well, but to do good, wherever he came. He was a man that was consistent with himself, and all of a piece; take him where you would he was the same at all seasons, he did not turn with the wind nor change with the weather, but was uniform like a die, which, throw it which way you will, lights on a square side. (2.) He had made it his business to serve the Lord, to promote the honour of God and the interest of Christ and his kingdom among them. He never served himself, nor made himself a servant of men, of their lusts and humours, nor was he a time-server; but he made it his business to serve the Lord. In his ministry, in his whole conversation, he proved himself what he wrote himself, Paul a servant of Jesus Christ, Rom. i. 1. (3.) He had done his work with all humility of mind--meta pases tapeinophrosynes, that is, in all works of condescension, modesty, and self-abasement. Though he was one that God had put a great deal of honour upon, and done a great deal of good by, yet he never took state upon him, nor kept people at a distance, but conversed as freely and familiarly with the meanest, for their good, as if he had stood upon a level with them. He was willing to stoop to any service, and to make himself and his labours as cheap as they could desire. Note, Those that would in any office serve the Lord acceptably to him, and profitably to others, must do it with all humility of mind, Matt. xx. 26, 27. (4.) He had always been very tender, affectionate, and compassionate, among them; he had served the Lord with many tears. Paul was herein like his Master; often in tears; in his praying, he wept and made supplication, Hos. xii. 5. In his preaching, what he had told them before he told them again, even weeping, Phil. iii. 18. In his concern for them, though his acquaintance with them was but of a late standing, yet so near did they lie to his heart that he wept with those that wept, and mingled his tears with theirs upon every occasion, which was very endearing. (5.) He had struggled with many difficulties among them. He went on in his work in the face of much opposition, many temptations, trials of his patience and courage, such discouragements as perhaps were sometimes temptations to him, as to Jeremiah in a like case to say, I will not speak any more in the name of the Lord, Jer. xx. 8, 9. These befel him by the lying in wait of the Jews, who still were plotting some mischief or other against him. Note, Those are the faithful servants of the Lord that continue to serve him in the midst of troubles and perils, that care not what enemies they make, so that they can but approve themselves to their Master, and make him their friend. Paul's tears were owing to his temptations; his afflictions helped to excite his good affections.

2. His preaching was likewise such as it should be, v. 20, 21. He came to Ephesus to preach the gospel of Christ among them, and he had been faithful both to them and to him that appointed him. (1.) He was a plain preacher, and one that delivered his message so as to be understood. This is intimated in two words, I have shown you, and have taught you. He did not amuse them with nice speculations, nor lead them into, and then lose them in, the clouds of lofty notions and expressions; but he showed them the plain truths of the gospel, which were of the greatest consequence and importance, and taught them as children are taught. "I have shown you the right way to happiness, and taught you to go in it." (2.) He was a powerful preacher, which is intimated in his testifying to them; he preached as one upon oath, that was himself fully assured of the truth of what he preached and was desirous to convince them of it and to influence and govern them by it. He preached the gospel, not as a hawker proclaims news in the street (it is all one to him whether it be true or false), but as a conscientious witness gives in his evidence at the bar, with the utmost seriousness and concern. Paul preached the gospel as a testimony to them if they received it, but as a testimony against them if they rejected it. (3.) He was a profitable preacher, one that in all his preaching aimed at doing good to those he preached to; he studied that which was profitable unto them, which had a tendency to make them wise and good, wiser and better, to inform their judgments and reform their hearts and lives. He preached ta sympheronta, such things as brought with them divine light, and heat, and power to their souls. It is not enough not to preach that which is hurtful, which leads into error or hardens in sin, but we must preach that which is profitable. We do all things, dearly beloved, for your edifying. Paul aimed to preach not that which was pleasing, but that which was profitable, and to please only in order to profit. God is said to teach his people to profit, Isa. xlviii. 17. Those teach for God that teach people to profit. (4.) He was a painstaking preacher, very industrious and indefatigable in his work; he preached publicly, and from house to house. He did not confine himself to a corner when he had opportunity of preaching in the great congregation; nor did he confine himself to the congregation when there was occasion for private and personal instruction. He was neither afraid nor ashamed to preach the gospel publicly, nor did he grudge to bestow his pains privately, among a few, when there was occasion for it. He preached publicly to the flock that came together into the green pastures, and went from house to house to seek those that were weak and had wandered, and did not think that the one would excuse him from the other. Ministers should in their private visits, and as they go from house to house, discourse of those things which they have taught publicly, repeat them, inculcate them, and explain them, if it be needful, asking, Have you understood all these things? And, especially, they should help persons to apply the truth to themselves and their own case. (5.) He was a faithful preacher. He not only preached that which was profitable, but he preached every thing that he thought might be profitable, and kept back nothing, though the preaching of it might either cost him more pains or be disobliging to some and expose him to their ill-will. He declined not preaching whatever he thought might be profitable, though it was not fashionable, nor to some acceptable. He did not keep back reproofs, when they were necessary and would be profitable, for fear of offending; nor did he keep back the preaching of the cross, though he knew it was to the Jews a stumbling-block and to the Greeks foolishness, as the Roman missionaries in China lately did. (6.) He was a catholic preacher. He testified both to the Jews and also to the Greeks. Though he was born and bred a Jew, and had an entire affection for that nation, and was trained up in their prejudices against the Gentiles, yet he did not therefore confine himself to the Jews and avoid the Gentiles; but preached as readily to them as to the Jews, and conversed as freely with them. And, on the other hand, though he was called to be the apostle of the Gentiles, and the Jews had an implacable enmity against him upon that score, had done him many an ill turn, and here at Ephesus were continually plotting against him, yet he did not therefore abandon them as reprobates, but continued to deal with them for their good. Ministers must preach the gospel with impartiality; for they are ministers of Christ for the universal church. (7.) He was a truly Christian evangelical preacher. He did not preach philosophical notions, or matters of doubtful disputation, nor did he preach politics, or intermeddle at all with affairs of state or the civil government; but he preached faith and repentance, the two great gospel graces, the nature and necessity of them; these he urged upon all occasions. [1.] Repentance towards God; that those who by sin had gone away from God, and were going further and further from him into a state of endless separation from him, should by true repentance look towards God, turn towards him, move towards him, and hasten to him. He preached repentance as God's great command (ch. xvii. 30), which we must obey--that men should repent, and turn to God, and do works meet for repentance (so he explains it, ch. xxvi. 20); and he preached it as Christ's gift, in order to the remission of sins (ch. v. 31), and directed people to look up to him for it. [2.] Faith towards our Lord Jesus Christ. We must be repentance look towards God as our end; and by faith towards Christ as our way to God. Sin must by repentance be abandoned and forsaken, and then Christ must by faith be relied on for the pardon of sin. Our repentance towards God is not sufficient, we must have a true faith in Christ as our Redeemer and Saviour, consenting to him as our Lord and our God. For there is no coming to God, as penitent prodigals to a Father, but in the strength and righteousness of Jesus Christ as Mediator.

Such a preacher as this they all knew Paul had been; and, if they will carry on the same work, they must walk in the same spirit, in the same steps.

II. He declares his expectation of sufferings and afflictions in his present journey to Jerusalem, v. 22-24. Let them not think that he quitted Asia now for fear of persecution; nor, he was so far from running away like a coward from the post of danger that he was now like a hero hastening to the high places of the field, where the battle was likely to be hottest: Now, behold, I go bound in the spirit to Jerusalem, which may be understood either, (1.) Of the certain foresight he had of trouble before him. Though he was not yet bound in body, he was bound in spirit; he was in full expectation of trouble, and made it his daily business to prepare for it. He was bound in spirit, as all good Christians are poor in spirit, endeavouring to accommodate themselves to the will of God if they should be reduced to poverty. Or, (2.) Of the strong impulse he was under from the Spirit of God working upon his spirit to go this journey: "I go bound in the spirit, that is, firmly resolved to proceed, and well assured that it is by a divine direction and influence that I am so, and not from any humour or design of my own. I go led by the Spirit, and bound to follow him wherever he leads me."

1. He does not know particularly the things that shall befal him at Jerusalem. Whence the trouble shall spring, what shall be the occasion of it, what the circumstances and to what degree it shall arise, God had not thought fit to reveal to him. It is good for us to be kept in the dark concerning future events, that we may be always waiting on God and waiting for him. When we go abroad, it should be with this thought, we know not the things that shall befal us, nor what a day, or a night, or an hour, may bring forth; and therefore must refer ourselves to God, let him do with us as seemeth good in his eyes, and study to stand complete in his whole will.

2. Yet he does know in general that thee is a storm before him; for the prophets in every city he passed through told him, by the Holy Ghost, that bonds and afflictions awaited him. Besides the common notice given to all Christians and ministers to expect and prepare for sufferings, Paul had particular intimations of an extraordinary trouble, greater and longer than any he had yet met with, that was now before him.

3. He fixes a brave and heroic resolution to go on with his work, notwithstanding. It was a melancholy peal that was rung in his ears in every city, that bonds and afflictions did abide him; it was a hard case for a poor man to labour continually to do good, and to be so ill treated for his pains. Now it is worth while to enquire how he bore it. He was flesh and blood as well as other men; he was so, and yet by the grace of God he was enabled to go on with his work, and to look with a gracious and generous contempt upon all the difficulties and discouragements he met with in it. Let us take it from his own mouth here (v. 24), where he speaks not with obstinacy nor ostentation, but with a holy humble resolution: "None of these things move me; all my care is to proceed and to persevere in the way of my duty, and to finish well." Paul is here an example,

(1.) Of holy courage and resolution in our work, notwithstanding the difficulties and oppositions we meet with in it; he saw them before him, but he made nothing of them: None of these things move me; oudenos logon poioumai--I make no account of them. He did not lay these things to heart, Christ and heaven lay there. None of these things moved him. [1.] They did not drive him off from his work; he did not tack about, and go back again, when he saw the storm rise, but went on resolutely, preaching there, where he knew how dearly it would cost him. [2.] They did not deprive him of his comfort, nor make him drive on heavily in his work. In the midst of troubles he was as one unconcerned. In his patience he possessed his soul, and, when he was as sorrowful, yet he was always rejoicing, and in all things more than a conqueror. Those that have their conversation in heaven can look down, not only upon the common troubles of this earth but upon the threatening rage and malice of hell itself, and say that none of these things moved them, as knowing that none of these things can hurt them.

(2.) Of a holy contempt of life, and the continuance and comforts of it: Neither count I my life dear to myself. Life is sweet, and is naturally dear to us. All that a man has will he give for his life; but all that a man has, and life too, will he give who understands himself aright and his own interest, rather than lose the favour of God and hazard eternal life. Paul was of this mind. Though to an eye of nature life is superlatively valuable, yet to an eye of faith it is comparatively despicable; it is not so dear but it can be cheerfully parted with for Christ. This explains Luke xiv. 26, where we are required to hate our own lives, not in a hasty passion, as Job and Jeremiah, but in a holy submission to the will of God, and a resolution to die for Christ rather than to deny him.

(3.) Of a holy concern to go through with the work of life, which should be much more our care than to secure either the outward comforts of it or the countenance of it. Blessed Paul counts not his life dear in comparison with this, and resolves in the strength of Christ, non propter vitam vivendi perdere causas--that he never will, to save his life, lose the ends of living. He is willing to spend his life in labour, to hazard his life in dangerous services, to waste it in toilsome services; nay, to lay down his life in martyrdom, so that he may but answer the great intentions of his birth, of his baptism, and of his ordination to the apostleship. Two things this great and good man is in care about, and if he gain them it is no matter to him what becomes of life:-- [1.] That he may be found faithful to the trust reposed in him, that he may finish the ministry which he has received of the Lord Jesus, may do the work which he was sent into the world about, or, rather, which he was sent into the church about,--that he may complete the service of his generation, may make full proof of his ministry,--that he may go through the business of it, and others may reap the advantage of it, to the utmost of what was designed,--that he may, as is said of the two witnesses, finish his testimony (Rev. xi. 7), and may not do his work by halves. Observe, First, The apostleship was a ministry both to Christ and to the souls of men; and those that were called to it considered more the ministry of it than the dignity or dominion of it; and, if the apostles did so, much more ought the pastors and teachers to do so, and to be in the church as those who serve. Secondly, This ministry was received from the Lord Jesus. He entrusted them with it, and from him they received their charge; for him they do their work, in his name, in his strength; and to him they must give up their account. It was Christ that put them into the ministry (1 Tim. i. 12); it is he that carries them on in their ministry, and from him they have strength to do their service and bear up under the hardships of it. Thirdly, The work of this ministry was to testify the gospel of the grace of God, to publish it to the world, to prove it, and to recommend it; and, being the gospel of the grace of God, it has enough in it to recommend itself. It is a proof of God's good-will to us, and a means of his good work in us; it shows him gracious towards us, and tends to make us gracious, and so is the gospel of the grace of God. Paul made it the business of his life to testify this, and desired not to live a day longer than he might be instrumental to spread the knowledge and savour and power of this gospel. [2.] That he may finish well. He cares not when the period of his life comes, nor how, be it ever so soon, ever so sudden, ever so sad, as to outward circumstances, so that he may but finish his course with joy. First, He looks upon his life as a course, a race, so the word is. Our life is a race set before us, Heb. xii. 1. This intimates that we have our labours appointed us, for we were not sent into the world to be idle; and our limits appointed us, for we were not sent into the world to be here always, but to pass through the world, nay, to run through it, and it is soon run through; I may add, to run the gauntlet through it. Secondly, He counts upon the finishing of his course, and speaks of it as sure and near, and that which he had his thoughts continually upon. Dying is the end of our race, when we come off either with honour or shame. Thirdly, He is full of care to finish it well, which implies a holy desire of obtaining and a holy fear of coming short. "Oh! that I may but finish my course with joy; and then all will be well, perfectly and eternally well." Fourthly, He thinks nothing too much to do, nor too hard to suffer, so that he may but finish well, finish with joy. We must look upon it as the business of our life to provide for a joyful death, that we may not only die safely, but die comfortably.

III. Counting upon it that this was the last time they should see him, he appeals to their consciences concerning his integrity, and demands of them a testimony to it.

1. He tells them that he was now taking his last leave of them (v. 25): I know that you all, among whom I have been conversant preaching the kingdom of God, though you may have letters from me, shall never see my face again. When any of us part with our friends, we may say, and should say, "We know not that ever we shall see one another again: our friends may be removed, or we ourselves may." But Paul here speaks it with assurance, by the Spirit of prophecy, that these Ephesians should see his face no more; and we cannot think that he who spoke so doubtfully of that which he was not sure of (not knowing the things that shall befal me there, v. 22) would speak this with so much confidence, especially when he foresaw what a trouble it would be to his friends here, unless he had had a special warrant from the Spirit to say it, to whom I think those do wrong who suppose that, notwithstanding this, Paul did afterwards come to Ephesus, and see them again. He would never have said thus solemnly, Now, behold, I know it, if he had not known it for certain. Not but that he foresaw that he had a great deal of time and work yet before him, but he foresaw that his work would be cut out for him in other places, and in these parts he had no more to do. Here he had for a great while gone about preaching the kingdom of God, preaching down the kingdom of sin and Satan, and preaching up the authority and dominion of God in Christ, preaching the kingdom of glory as the end and the kingdom of grace as the way. Many a time they had been glad to see his face in the pulpit, and saw it as it had been the face of an angel. If the feet of these messengers of peace were beautiful upon the mountains, what were their faces? But now they shall see his face no more. Note, We ought often to think of it, that those who now are preaching to us the kingdom of God will shortly be removed and we shall see their faces no more: the prophets, do they live for ever? Yet a little while is their light with us; it concerns us therefore to improve it while we have it, that when we shall see their faces no more on earth, yet we may hope to look them in the face with comfort in the great day.

2. He appeals to them concerning the faithful discharge of his ministry among them (v. 26): "Wherefore, seeing my ministry is at an end with you, it concerns both you and me to reflect, and look back;" and, (1.) He challenges them to prove him unfaithful, or to have said or done any thing by which he had made himself accessory to the ruin of any precious soul: I am pure from the blood of all men, the blood of souls. This plainly refers to that of the prophet (Ezek. xxxiii. 6), where the blood of him that perishes by the sword of the enemy is said to be required at the hand of the unfaithful watchman that did not give warning: "You cannot say but I have given warning, and therefore no man's blood can be laid at my door." If a minister has approved himself faithful, he may have this rejoicing in himself, I am pure from the blood of all men, and ought to have this testimony from others. (2.) He therefore leaves the blood of those that perish upon their own heads, because they had fair warning given them, but they would not take it. (3.) He charges these ministers to look to it that they took care and pains, as he had done: "I am pure from the blood of all men, see that you keep yourselves so too. I take you to record this day"--en te semeron hemera, "I call this day to witness to you:" so Streso. As sometimes the heaven and earth are appealed to, so here this day shall be a witness, this parting day.

3. He proves his own fidelity with this (v. 27): For I have not shunned to declare unto you all the counsel of God. (1.) He had preached to them nothing but the counsel of God, and had not added any inventions of his own; "it was pure gospel, and nothing else, the will of God concerning your salvation." The gospel is the counsel of God; it is admirably contrived by his wisdom, it is unalterably determined by his will, and it is kindly designed by his grace for our glory, 1 Cor. ii. 7. This counsel of God it is the business of ministers to declare as it is revealed, and not otherwise nor any further. (2.) He had preached to them the whole counsel of God. As he had preached to them the whole counsel of God. As he had preached to them the gospel pure, so he had preached it to them entire; he had gone over a body of divinity among them, that, having the truths of the gospel opened to them methodically from first to last in order, they might the better understand them, by seeing them in their several connections with, and dependences upon, one another. (3.) He had not shunned to do it; had not wilfully nor designedly avoided the declaring of any part of the counsel of God. He had not, to save his own pains, declined preaching upon the most difficult parts of the gospel, nor, to save his own credit, declined preaching upon the most plain and easy parts of it; he had not shunned preaching those doctrines which he knew would be provoking to the watchful enemies of Christianity, or displeasing to the careless professors of it, but faithfully took his work before him, whether they would hear or forbear. And thus it was that he kept himself pure from the blood of all men.

IV. He charges them as ministers to be diligent and faithful in their work.

1. He commits the care of the church at Ephesus, that is, the saints, the Christians that were there and thereabouts (Eph. i. 1), to them, who, though doubtless they were so numerous that they could not all meet in one place, but worshipped God in several congregations, under the conduct of several ministers, are yet called here one flock, because they not only agreed in one faith, as they did with all Christian churches, but in many instances they kept up communion one with another. To these elders or presbyters the apostle here, upon the actual foresight of his own final leaving them, commits the government of this church, and tells them that not he, but the Holy Ghost, had made them overseers, episkopous--bishops of the flock. "You that are presbyters are bishops of the Holy Ghost's making, that are to take the oversight of this part of the church of God," 1 Pet. v. 1, 2; Tit. i. 5, 7. While Paul was present at Ephesus, he presided in all the affairs of that church, which made the elders loth to part with him; but now this eagle stirs up the nest, flutters over her young; now that they begin to be fledged they must learn to fly themselves, and to act without him, for the Holy Ghost had made them overseers. They took not this honour to themselves, nor was it conferred upon them by any prince or potentate, but the Holy Ghost in them qualified them for, and enriched them to, this great undertaking, the Holy Ghost fell upon them, ch. xix. 6. The Holy Ghost also directed those that chose, and called, and ordained, them to this work in answer to prayer.

2. He commanded them to mind the work to which they were called. Dignity calls for duty; if the Holy Ghost has made them overseers of the flock, that is, shepherds, they must be true to their trust. (1.) They must take heed to themselves in the first place, must have a very jealous eye upon all the motions of their own souls, and upon all they said and did, must walk circumspectly, and know how to behave themselves aright in the house of God, in which they were now advanced to the office of stewards: "You have many eyes upon you, some to take example by you, others to pick quarrels with you, and therefore you ought to take heed to yourselves." Those are not likely to be skilful or faithful keepers of the vineyards of others that do not keep their own. (2.) "Take heed to the flock, to all the flock, some to one part of it, others to another, according as your call and opportunity are, but see that no part of it be neglected among you." Ministers must not only take heed to their own souls, but must have a constant regard to the souls of those who are under their charge, as shepherds have to their sheep, that they may receive no damage: "Take heed to all the flock, that none of them either of themselves wander from the fold or be seized by the beasts of prey; that none of them be missing, or miscarry, through your neglect." (3.) They must feed the church of God, must do all the parts of the shepherd's office, must lead the sheep of Christ into the green pastures, must lay meat before them, must do what they can to heal those that are distempered and have no appetite to their meat, must feed them with wholesome doctrine, with a tender evangelical discipline, and must see that nothing is wanting that is necessary in order to their being nourished up to eternal life. There is need of pastors, not only to gather the church of God by bringing in of those that are without, but to feed it by building up those that are within. (4.) They must watch (v. 31), as shepherds keep watch over their flocks by night, must be awake and watchful, must not give way to spiritual sloth and slumber, but must stir up themselves to their business and closely attend it. Watch thou in all things (2 Tim. iv. 5), watch against every thing that will be hurtful to the flock, and watch to every thing that will be advantageous to it; improve every opportunity of doing it a kindness.

3. He gives them several good reasons why they should mind the business of their ministry.

(1.) Let them consider the interest of their Master, and his concern for the flock that was committed to their charge, v. 28. It is the church which he has purchased with his own blood. [1.] "It is his own; you are but his servants to take care of it for him. It is your honour that you are employed for God, who will own you in his service; but then your carelessness and treachery are so much the worse if you neglect your work, for you wrong God and are false to him. From him you received the trust, and to him you must give up your account, and therefore take heed to yourselves. And, if it be the church of God, he expects you should show your love to him by feeding his sheep and lambs." [2.] He has purchased it. The world is God's by right of creation, but the church is his by right of redemption, and therefore it ought to be dear to us, for it was dear to him, because it cost him dear, and we cannot better show it than by feeding his sheep and his lambs. [3.] This church of God is what he has purchased; not as Israel of old, when he gave men for them, and people for their life (Isa. xliii. 3, 4), but with his own blood. This proves that Christ is God, for he is called so here, where yet he is said to purchase the church with his own blood; the blood was his as man, yet so close is the union between the divine and human nature that it is here called the blood of God, for it was the blood of him who is God, and his being so put such dignity and worth into it as made it both a valuable ransom of us from evil, and a valuable purchase for us of all good, nay, a purchase of us to Christ, to be to him a peculiar people: Thine they were, and thou gavest them to me. In consideration of this, therefore, feed the church of God, because it is purchased at so dear a rate. Did Christ lay down his life to purchase it, and shall his ministers be wanting in any care and pains to feed it? Their neglect of its true interest is a contempt of his blood that purchased it.

(2.) Let them consider the danger that the flock was in of being made a prey to its adversaries, v. 29, 30. "If the flock be thus precious upon the account of its relation to God, and its redemption by Christ, then you are concerned to take heed both to yourselves and to it." Here are reasons for both. [1.] Take heed to the flock, for wolves are abroad, that seek to devour (v. 29): I know this, that after my departure grievous wolves shall enter in among you. First, Some understand it of persecutors, that will inform against the Christians, and incense the magistrates against them, and will have no compassion on the flock. They thought, because, while Paul was with them, the rage of the Jews was most against him, that, when he had gone out of the country, they would be quiet: "No," says he, "after my departure you will find the persecuting spirit still working, therefore take heed to the flock, confirm them in the faith, comfort and encourage them, that they may not either leave Christ for fear of suffering or lose their peace and comfort in their sufferings." Ministers must take a more ordinary care of the flock in times of persecution. Secondly, It is rather to be understood of seducers and false teachers. Probably Paul has an eye to those of the circumcision, who preached up the ceremonial law; these he calls grievous wolves, for though they came in sheep's clothing, nay, in shepherds' clothing, they made mischief in the congregations of Christians, sowed discord among them, drew away many from the pure gospel of Christ, and did all they could to blemish and defame those that adhered to it; not sparing the most valuable members of the flock, stirring up those whom they could influence to bite and devour them (Gal. v. 15); therefore they are called dogs (Phil. iii. 2), as here wolves. While Paul was at Ephesus, they kept away, for they durst not face him; but, when he was gone, then they entered in among them, and sowed their tares where he had sown the good seed. "Therefore take heed to the flock, and do all you can to establish them in the truth, and to arm them against the insinuations of the false teachers." [2.] Take heed to yourselves, for some shepherds will apostatise (v. 30): "Also of your ownselves, among the members, nay, perhaps, among the ministers of your own church, among you that I am now speaking to (though I am willing to hope it does not go so far as that), shall men arise speaking perverse things, things contrary to the right rule of the gospel, and destructive of the great intentions of it. Nay, they will pervert some sayings of the gospel, and wrest them to make them patronize their errors, 2 Pet. iii. 16. Even those that were well thought of among you, and that you had confidence in, will grow proud, and conceited, and opinionative, and will refine upon the gospel, and will pretend with more nice and curious speculations to advance you to a higher form; but it is to draw away disciples after them, to make a party for themselves, that shall admire them, and be led by them, and pin their faith upon their sleeve." Some read it, to draw away disciples after them--those that are already disciples of Christ, draw them from him to follow them. "Therefore, take heed to yourselves; when you are told that some of you shall betray the gospel, you are each of you concerned to ask, Is it I? and to look well to yourselves." This was there fulfilled in Phygellus and Hermogenes, who turned away from Paul and the doctrine he had preached (2 Tim. i. 15), and in Hymeneus and Philetus, who concerning the truth erred, and overthrew the faith of some (2 Tim. ii. 18), which explains the expression here. But, though there were some such seducers in the church of Ephesus, yet it should seem by Paul's Epistle to that church (wherein we do not find such complaints and reprehensions as we meet with in some other of his epistles) that that church was not so much infested with false teachers, at least not so much infected with their false doctrine, as some other churches were; but its peace and purity were preserved by the blessing of God on the pains and vigilance of these presbyters, to whom the apostle, in the actual foresight and consideration of the rise of heresies and schisms, as well as of his own death, committed the government of this church.

(3.) Let them consider the great pains that Paul had taken in planting this church (v. 31): "Remember that for the space of three years" (for so long he had been preaching in Ephesus, and the parts adjacent) "I ceased not to warn every one night and day with tears; and be not you negligent in building upon that foundation which I was so diligent to lay." [1.] Paul, like a faithful watchman, had warned them, and, by the warnings he gave men of the danger of their continuing in their Judaism and heathenism, he prevailed with them to embrace Christianity. [2.] He warned every one; besides the public warnings he gave in his preaching, he applied himself to particular persons according as he saw their case called for it, which he had something to say peculiar to. [3.] He was constant in giving warning; he warned night and day; his time was filled up with his work. In the night, when he should have been reposing himself, he was dealing with those he could not get to speak with in the day about their souls. [4.] He was indefatigable in it; he ceased not to warn. Though they were ever so obstinate against his warnings, yet he did not cease to warn, not knowing but that at length they might, by the grace of God, be overcome; though they were ever so pliable to his warnings, yet he did not think this would be a sufficient excuse for him to desist, but still he warned those that were righteous as not to turn from their righteousness, as he had warned them when they were wicked to turn from their wickedness, Ezek. iii. 18-21. [5.] He spoke to them about their souls with a great deal of affection and concern: he warned them with tears. As he had served the Lord, so he had served them, with many tears, v. 19. He warned them with tears of compassion, thereby showing how much he was himself affected with their misery and danger in a sinful state and way, that he might affect them with it. Thus Paul had begun the good work at Ephesus, thus free had he been of his pains; and why then should they be sparing of their pains in carrying it on?

V. He recommends them to divine direction and influence (v. 32): "And now, brethren, having given you this solemn charge and caution, I commend you to God. Now that I have said what I have to say, The Lord be with you; I must leave you, but I leave you in good hands." They were in care what would become of them, how they should go on in their work, break through their difficulties, and what provision would be made for them and their families. In answer to all these perplexities, Paul directs them to look up to God with an eye of faith, and beseeches God to look down on them with an eye of favour.

1. See here to whom he commends them. He calls them brethren, not only as Christians, but as ministers, and thereby encourages them to hope in God, as he had done; for they and he were brethren. (1.) He commends them to God, begs of God to provide for them, to take care of them, and to supply all their needs, and encourages them to cast all their care upon him, with an assurance that he cared for them: "Whatever you want, go to God, let your eye be ever towards him, and your dependence upon him, in all your straits and difficulties; and let this be your comfort, that you have a God to go to, a God all sufficient." I commend you to God, that is, to his providence, and to the protection and care of that. It is enough that, from whomsoever we are separated, still we have God nigh unto us, 1 Pet. iv. 19. (2.) He commends them to the word of his grace, by which some understand Christ: he is the word (John i. 1), the word of life, because life is treasured up for us in him (1 John i. 1), and in the same sense he is here called the word of God's grace, because from his fulness we receive grace for grace. He commends them to Christ, puts them into his hand, as being his servants, whom he would in a particular manner take care of. Paul commends them not only to God and to his providence, but to Christ and his grace as Christ himself did his disciples when he was leaving them: You believe in God, believe also in me. It comes to much the same thing, if by the word of his grace we understand the gospel of Christ, for it is Christ in the word that is nigh unto us for our support and encouragement, and his word is spirit and life: "You will find much relief by acting faith on the providence of God, but much more by acting faith on the promises of the gospel." He commends them to the word of Christ's grace, which he spoke to his disciples when he sent them forth, the commission he gave them, with assurance that he would be with them always to the end of the world: "Take hold of that word, and God give you the benefit and comfort of it, and you need no more." He commends them to the word of God's grace, not only as the foundation of their hope and the fountain of their joy, but as the rule of their walking: "I commend you to God, as your Master, whom you are to serve, and I have found him a good Master, and to the word of his grace, as cutting you out your work, and by which you are to govern yourselves; observe the precepts of this word, and then live upon the promises of it."

2. See here what he commends them to the word of God's grace for, not so much for a protection from their enemies, or a provision for their families, as for the spiritual blessings which they most needed and ought most to value. They had received the gospel of the grace of God, and were entrusted to preach it. Now he recommends them to that, (1.) For their edification: "It is able (the Spirit of grace working with it and by it) to build you up, and you may depend upon this, while you keep close to it, and are deriving daily from it. Though you are already furnished with good gifts, yet this is able to build you up; there is that in it with which you need to be better acquainted and more affected." Note, Ministers, in preaching the word of grace, must aim at their own edification as well as at the edification of others. The most advanced Christians, while they are in this world, are capable of growing, and they will find the word of grace to have still more and more in it to contribute to their growth. It is still able to build them up. (2.) For their glorification: It is able to give you an inheritance among all those who are sanctified. The word of God's grace gives it, not only as it gives the knowledge of it (for life and immortality are brought to light by the gospel), but as it gives the promise of it, the promise of a God that cannot lie, and which is yea and amen in Christ; and by the word, as the ordinary vehicle, the Spirit of grace is given (ch. x. 44), to be the seal of the promise, and the earnest of the eternal life promised; and thus it is the word of God's grace that gives us the inheritance. Note, [1.] Heaven is an inheritance which gives an indefeasible right to all the heirs; it is an inheritance like that of the Israelites in Canaan, which was by promise and yet by lot, but was sure to all the seed. [2.] This inheritance is entailed upon and secured to all those, and those only, that are sanctified; for as those cannot be welcome guests to the holy God, or the holy society above, that are unsanctified, so really heaven would be no heaven to them; but to all that are sanctified, that are born again, and on whom the image of God is renewed, it is as sure as almighty power and eternal truth can make it. Those therefore that would make out a title to that inheritance must make it sure that they are among the sanctified, are joined to them and incorporated with them, and partake of the same image and nature; for we cannot expect to be among the glorified hereafter unless we be among the sanctified here.

VI. He recommends himself to them as an example of indifference to this world, and to every thing in it, which, if they would walk in the same spirit and in the same steps, they would find to contribute greatly to their easy and comfortable passage through it. He had recommended them to God, and to the word of his grace, for spiritual blessings, which, without doubt, are the best blessings; but what shall they do for food for their families, an agreeable subsistence for themselves, and portions for their children? "As to these," Paul says, "do as I did;" and how was that? He here tells them,

1. That he never aimed at worldly wealth (v. 33): "I have coveted no man's silver, or gold, or apparel; nor do you, and then you will be easy." There were many in Ephesus, and many of those that had embraced the Christian faith, who were rich, had a great deal of money, and plate, and rich furniture, and wore very good clothes, and made a very good appearance. Now, (1.) Paul was not ambitious to live like them. We may take it in this sense: "I never coveted to have so much silver and gold at command as I see others have, nor to wear such rich clothes as I see others wear. I neither condemn them nor envy them. I can live comfortably and usefully without living great." The false apostles desired to make a fair show in the flesh (Gal. vi. 12), to make a figure in the world; but Paul did not do so. He knew how to want and how to be abased. (2.) He was not greedy to receive from them, silver, or gold, or apparel; so far from being always craving that he was not so much as coveting, nor desired them to allow him so and so for his pains among them, but was content with such things as he had; he never made a gain of them, 2 Cor. xii. 17. He could not only say with Moses (Num. xvi. 15), and with Samuel (1 Sam. xii. 3, 5), Whose ox have I taken? Or whom have I defrauded? But, "Whose kindness have I coveted, or asked? Or to whom have I been burdensome?" He protests against desiring a gift, Phil. iv. 17.

2. That he had worked for his living, and taken a great deal of pains to get bread (v. 34) "Yea, you yourselves know, and have been eye-witnesses of it, that these hands of mine have ministered to my necessities, and to those that were with me; you have seen me busy early and late, cutting out tents and making them up;" and, they being commonly made of leather, it was very hard work. Observe, (1.) Paul was sometimes reduced to necessities, and the want of the common supports of life, though he was so great a favourite of Heaven and so great a blessing to this earth. What an unthinking, unkind, and ungrateful world is this, that could let such a man as Paul be poor in it! (2.) He desired no more than to have his necessities supplied; he did not work at his calling to enrich himself, but to maintain himself with food and raiment. (3.) When he was to earn his bread, he did it by a manual occupation. Paul had a head and a tongue that he might have got money by, but they were these hands, saith he, that ministered to my necessities. What a pity was it that those hands by the laying on of which the Holy Ghost had been so often conferred, those hands by which God had wrought special miracles, and both these at Ephesus too (ch. xix. 6, 11), should there be obliged to lay themselves to the needle and shears, the awl and tacking-end, in tent-making, purely to get bread! Paul puts these presbyters (and others in them) in mind of this, that they may not think it strange if they be thus neglected, and yet to go on in their work, and make the best shift they can to live; the less encouragement they have from men, the more they shall have from God. (4.) He worked not only for himself, but for the support of those also that were with him. This was hard indeed. It had better become them to have worked for him (to maintain him as their tutor) than he for them. But so it is; those that are willing to take the labouring oar will find those about them willing they should have it. If Paul will work for the maintenance of his companions, he is welcome to do it.
Adam Clarke: Commentary on the Bible - 1831
20:17: He sent to Ephesus, and called the elders of the Church - These are called επισκοποι, bishops, Act 20:28. By the πρεσβυτεροι, presbyters or elders, here, we are to understand all that were in authority in the Church, whether they were επισκοποι, bishops or overseers, or seniors in years, knowledge, and experience. The πρεσβυτεροι, or elders, were probably the first order in the Church; an order which was not so properly constituted, but which rose out of the state of things. From these presbuteroi the episcopoi, overseers or superintendents, were selected. Those who were eldest in years, Christian knowledge, and experience, would naturally be preferred to all others, as overseers of the Church of Christ. From the Greek word πρεσβυτερος, comes the Latin presbyterus, the English presbyter, the French prestre, and our own term priest; and all, when traced up to their original, signify merely an elderly or aged person; though it soon became the name of an office, rather than of a state of years. Now, as these elders are called επισκοποι, bishops, in Act 20:28, we may take it for granted that they were the same order; or, rather, that these superintendents of the Church were indifferently called either presbyters or bishops.
As he had not time to call at Ephesus, he thought it best to have a general convocation of the heads of that Church, to meet him at Miletus, that he might give them the instructions mentioned in the succeeding parts of this chapter.
Albert Barnes: Notes on the Bible - 1834
20:17: He sent to Ephesus - Perhaps a distance of twenty or thirty miles.
The elders of the church - Who had been appointed while he was there to take charge of the church. See the notes on Act 15:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:17: the elders: Act 20:28, Act 11:30, Act 14:23, Act 15:4, Act 15:6, Act 15:23, Act 16:4; Ti1 5:17; Tit 1:5; Jam 5:14; Pe1 5:1; Jo2 1:1; Jo3 1:1
Geneva 1599
20:17 And from (c) Miletus he sent to Ephesus, and called the elders of the church.
(c) According as the situation of these places is set forth, the distance between Ephesus and Miletus was almost 50 miles or 80 km.
John Gill
20:17 And from Miletus he sent to Ephesus,.... Which is said, by some, to be about four hundred furlongs from Miletus, and, by others, ten German miles.
And called the elders of the church; that is, at Ephesus; not the ancient members of the church, but the officers of it; the pastors, bishops, and overseers, as they are called, Acts 20:28 and are so styled from their office, and not their age. The twelve disciples the apostle found in this place, and the numerous converts made by him here, first composed this church, which doubtless was formed into Gospel order by himself; to which he afterwards wrote an epistle, when at a distance from them, called the Epistle to the Ephesians; and in the latter end of the first century, another epistle was sent from Jesus Christ himself, by the Apostle John, to this church, Rev_ 2:1 and which had an angel, pastor, or bishop over it; but who he was, is not certain; Caius, who is reckoned among the seventy disciples, is said to be bishop of it; See Gill on Lk 10:1. Some say Timothy was the first bishop of this church, and after him Onesimus; but these accounts are uncertain, and not to be depended on: but certain it is, that the Apostle John dwelt here, and in the parts adjacent, unto his death, and was a superintendent and overseer in common of this church, and others near it; concerning whom Irenaeus (g), a very ancient writer near his time, says, the church at Ephesus was founded by Paul; but John remained with them to the times of Trajan. In the "second" century Ignatius (h) wrote an epistle to this church, in which he speaks highly of it, saying, there was no heresy in it; and makes mention of Onesimus as bishop of it: in the "third" century there was a church in this place, and a very memorable affair happened here in the times of Decius; he having obliged all to sacrifice to the idols in the temple, seven persons, by name Maximianus, Malchus, Martinianus, Dionysius, Johannes, Serapion, and Constantine, were accused of Christianity, which they owned; but being soldiers, they had space given them to repent until the return of the emperor, who was going elsewhere: whilst he was gone they fled and hid themselves in the caves of Mount Caelius; upon the emperor's return they were inquired after, and found to be there; who, being provoked, ordered the mouth of the caverns to be shut up with stones, that they might be famished; and it is said, that what through fear and grief they fell asleep, and slept to a great age; some pretend to say to the times of Theodosius, and then awaked; and these are they that are called the seven sleepers: in the beginning of the "fourth" century there was a bishop of this church at the council of Nice: in the "fifth" century Ephesus was famous for a general synod, convened in it against Nestorius; and in this age we read of several bishops of this place: at the time of that synod, Memnon was bishop of it, and before him Antonius and Heraclides, and after him Basil, Bassianus, Stephen, and Paul: in the "sixth" century there was a bishop of this church present at the synod of Rome and Constantinople; and in the same age Ruffinus was bishop at Ephesus, who flourished under Mauritius the emperor: in the "seventh" century a bishop of this place assisted at the sixth council at Constantinople; in this century it was a metropolitan church, and Theodorus was archbishop of it: in the "eighth" century, one Theodosius presided over the church here; to which church the emperor Constantine gave a hundred pounds of gold (i): so far down Christianity is to be traced in this place.
(g) Adv. Haeres. l. 3. c. 3. (h) Epist. p. 16, 17. (i) Magdeburg. Hist. Eccles. cent. 3. c. 2. p. 2. c. 12. p. 212. cent. 4. c. 2. p. 3. cent. 5. c. 2. p. 3. c. 10. p. 590. &c. cent. 6. c. 2. p. 4. c. 10. p. 342. cent. 7. c. 2. p. 3. c. 7. p. 111, 115. cent. 8. c. 2. p. 4.
John Wesley
20:17 Sending to Ephesus, he called the elders of the Church - These are called bishops in Acts 20:28, (rendered overseers in our translation.) Perhaps elders and bishops were then the same; or no otherwise different than are the rector of a parish and his curates.
Robert Jamieson, A. R. Fausset and David Brown
20:17 from Miletus he sent to Ephesus, and called the elders of the church--As he was now some forty miles south of Ephesus, we might think that more time would be lost by sending thus far for the elders to come to him, than by going at once to Ephesus itself, when so near it. But if unfavorable winds and stormy weather had overtaken them, his object could not have been attained, and perhaps he was unwilling to run the risk of detention at Ephesus by the state of the church and other causes. Those here called "elders" or "presbyters," are in Acts 20:28 called "bishops." (See on Acts 20:28). The identity of presbyters and bishops in the New Testament is beyond all reasonable dispute.
20:1820:18: Եւ իբրեւ եկին առ նա, ասէ ցնոսա. Դուք ձեզէ՛ն գիտէք յօրէ յառաջնմէ յորմէ եկի յԱսիայ, որպէս ընդ ձեզ զամենայն ժամանակսն եղէ[2651]. [2651] Ոմանք. Զի յօրէ յառաջմէ յորմէ հետէ եկի... զամենայն ժամանակս եղէ։
18. եւ երբ նրանք եկան նրա մօտ, նրանց ասաց. «Դուք ինքներդ գիտէք, թէ առաջին օրուանից ի վեր, երբ Ասիա եկայ, ամբողջ ժամանակ ձեզ հետ միասին ինչպէս ապրեցի՝
18 Երբ եկան, ըսաւ անոնց. «Դուք գիտէք թէ՝ առաջին օրէն ի վեր երբ ես Ասիա եկայ, ի՛նչպէս ձեզի հետ վարուեցայ բոլոր ժամանակը։
Եւ իբրեւ եկին առ նա, ասէ ցնոսա. Դուք ձեզէն գիտէք յօրէ յառաջնմէ յորմէ եկի յԱսիա, ո՛րպէս ընդ ձեզ զամենայն ժամանակսն եղէ:

20:18: Եւ իբրեւ եկին առ նա, ասէ ցնոսա. Դուք ձեզէ՛ն գիտէք յօրէ յառաջնմէ յորմէ եկի յԱսիայ, որպէս ընդ ձեզ զամենայն ժամանակսն եղէ[2651].
[2651] Ոմանք. Զի յօրէ յառաջմէ յորմէ հետէ եկի... զամենայն ժամանակս եղէ։
18. եւ երբ նրանք եկան նրա մօտ, նրանց ասաց. «Դուք ինքներդ գիտէք, թէ առաջին օրուանից ի վեր, երբ Ասիա եկայ, ամբողջ ժամանակ ձեզ հետ միասին ինչպէս ապրեցի՝
18 Երբ եկան, ըսաւ անոնց. «Դուք գիտէք թէ՝ առաջին օրէն ի վեր երբ ես Ասիա եկայ, ի՛նչպէս ձեզի հետ վարուեցայ բոլոր ժամանակը։
zohrab-1805▾ eastern-1994▾ western am▾
20:1818: и, когда они пришли к нему, он сказал им: вы знаете, как я с первого дня, в который пришел в Асию, все время был с вами,
20:18  ὡς δὲ παρεγένοντο πρὸς αὐτὸν εἶπεν αὐτοῖς, ὑμεῖς ἐπίστασθε ἀπὸ πρώτης ἡμέρας ἀφ᾽ ἧς ἐπέβην εἰς τὴν ἀσίαν πῶς μεθ᾽ ὑμῶν τὸν πάντα χρόνον ἐγενόμην,
20:18. ὡς (As) δὲ (moreover) παρεγένοντο ( they-had-became-beside ) πρὸς (toward) αὐτὸν (to-it) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Ὑμεῖς (Ye) ἐπίστασθε ( ye-stand-upon ) ἀπὸ (off) πρώτης (of-most-before) ἡμέρας (of-a-day) ἀφ' (off) ἧς (of-which) ἐπέβην (I-had-stepped-upon) εἰς (into) τὴν (to-the-one) Ἀσίαν (to-a-Asia) πῶς (unto-whither) μεθ' (with) ὑμῶν (of-ye) τὸν (to-the-one) πάντα (to-all) χρόνον (to-an-interim) ἐγενόμην , ( I-had-became ,"
20:18. qui cum venissent ad eum et simul essent dixit eis vos scitis a prima die qua ingressus sum in Asiam qualiter vobiscum per omne tempus fuerimAnd when they were come to him and were together, he said to them: You know from the first day that I came into Asia, in what manner I have been with you, for all the time.
18. And when they were come to him, he said unto them, Ye yourselves know, from the first day that I set foot in Asia, after what manner I was with you all the time,
20:18. And when they had come to him and were together, he said to them: “You know that from the first day when I entered into Asia, I have been with you, for the entire time, in this manner:
20:18. And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons,
And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons:

18: и, когда они пришли к нему, он сказал им: вы знаете, как я с первого дня, в который пришел в Асию, все время был с вами,
20:18  ὡς δὲ παρεγένοντο πρὸς αὐτὸν εἶπεν αὐτοῖς, ὑμεῖς ἐπίστασθε ἀπὸ πρώτης ἡμέρας ἀφ᾽ ἧς ἐπέβην εἰς τὴν ἀσίαν πῶς μεθ᾽ ὑμῶν τὸν πάντα χρόνον ἐγενόμην,
20:18. qui cum venissent ad eum et simul essent dixit eis vos scitis a prima die qua ingressus sum in Asiam qualiter vobiscum per omne tempus fuerim
And when they were come to him and were together, he said to them: You know from the first day that I came into Asia, in what manner I have been with you, for all the time.
20:18. And when they had come to him and were together, he said to them: “You know that from the first day when I entered into Asia, I have been with you, for the entire time, in this manner:
20:18. And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons,
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
18: Апостол начинает свою речь засвидетельствованием своих апостольских подвигов, бывших его главною и почти единственною заботою, с которою тесно связаны были и все его приключения, лишения, труды и тяготы. Цель такого откровенного заявления не та, чтобы поразить слушателей изображением своего духовного величия, а проповедание Христа и желание вызвать в других ту же ревность и ту же любовь ко Христу и делу Его.

"Вы знаете..." - "Достойно удивления, говорит Златоуст, как он (Павел) был поставлен в необходимость сказать о себе что-либо великое, старается сохранить смирение... Так же поступает и Бог: не без причины говорит о Самом Себе, но когда не веруют Ему, тогда и исчисляет свои благодеяния (Иез XVI:6). Смотри, что и здесь делает Павел: во-первых, он ссылается на их свидетельство, дабы ты на подумал, что он хвалит сам себя, называет слушателей свидетелями сказанного в удостоверение того, что он не лжет пред ними. Вот истинная добродетель учителя, когда он может представить учеников свидетелями добрых дел своих!"
Adam Clarke: Commentary on the Bible - 1831
20:18: After what manner I have been with you - The Codex Bezae adds here, for three years, and even more, which reading might have been borrowed from Act 20:31, though the time assigned by it is too long.
Albert Barnes: Notes on the Bible - 1834
20:18: And when they were come to him - The discourse which follows is one of the most tender, affectionate, and eloquent which is anywhere to be found. It is strikingly descriptive of the apostle's manner of life while with them; evinces his deep concern for their welfare; is full of tender and kind admonition; expresses the firm purpose of his soul to live to the glory of God, and his expectation to be persecuted still; and is a most affectionate and solemn farewell. No man can read it without being convinced that it came from a heart full of love and kindness; and that it evinces a great and noble purpose to be entirely employed in one great aim and object - the promotion of the glory of God, in the face of danger and of death.
Ye know - From your own observation. He had been with them three years, and could make this solemn appeal to themselves that he had led a faithful and devoted life. How happy is it when a minister can thus appeal to those with whom he has labored in proof of his own sincerity and fidelity! How comforting to himself, and how full of demonstration to a surrounding world, of the truth and power of the gospel which is preached! We may further remark that this appeal furnishes strong proof of the purity and holiness of Paul's life. The elders at Ephesus must have had abundant opportunity to know him. They had seen him, and heard him publicly, and in their private dwellings. A man does not make such an appeal unless he has a consciousness of integrity, nor unless there is conclusive proof of his integrity. It is strong evidence of the holiness of the character of the apostles, and proof that they were not impostors, that they could thus appeal with the utmost assurance to those who had every opportunity of knowing them.
From the first day - He was with them three years, Act 20:31.
Into Asia - Asia Minor. They would probably know not only how he had demeaned himself while with them, but also how he had conducted in other places near them.
After what manner I have been with you - How I have lived and acted. What has been my manner of life. What had been his mode of life he specifies in the following verses.
At all seasons - At all times.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:18: from: Act 18:19, Act 19:1, Act 19:10
after: Co2 1:12, Co2 6:3-11; Th1 1:5, Th1 1:6, Th1 2:1-10; Th2 3:7-9; Ti2 3:10
Geneva 1599
20:18 (6) And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons,
(6) A graphic image of a true pastor.
John Gill
20:18 And when they were come to him,.... That is, when the elders or pastors of the church at Ephesus were come to the apostle at Miletus:
he said unto them, ye know, from the first day I came into Asia; to Ephesus the chief city in it:
after what manner I have been with you at all seasons; what was his conduct, conversation, and constant manner of life; which the apostle takes notice of, not to commend himself, or to obtain applause of men; but either in vindication of himself, against those that were ready to charge and censure him; or to recommend the doctrine which he taught; and chiefly for the imitation of these elders, he had sent for, and convened in this place; and he appeals to themselves, as eyewitnesses of what he was going to say.
John Wesley
20:18 Ye know - Happy is he who can thus appeal to the conscience of his hearers.
Robert Jamieson, A. R. Fausset and David Brown
20:18 Ye know . . . after what manner I have been with you at all seasons--For the Christian integrity and fidelity of his whole official intercourse with them he appeals to themselves.
20:1920:19: ծառայել Տեառն ամենայն խոնարհութեամբ եւ բազում արտասուօք եւ փորձութեամբք՝ որ դիպեցան ինձ ՚ի նենգութեանց Հրէից[2652]։ [2652] Ոմանք. Դիպեցաւ ինձ ՚ի նեղութեանցն Հրէից։
19. ծառայելով Տիրոջը ամենայն խոնարհութեամբ եւ բազում արտասուքով ու փորձութիւններով, որ հրեաների նենգութիւնների պատճառով ինձ պատահեցին:
19 Ամենայն խոնարհութեամբ Տէրոջը ծառայելով եւ շատ արցունքով ու փորձութիւններով որ Հրեաներու նենգութիւնով ինծի պատահեցան.
ծառայել Տեառն ամենայն խոնարհութեամբ, եւ բազում արտասուօք եւ փորձութեամբք որ դիպեցան ինձ ի նենգութեանց Հրէից:

20:19: ծառայել Տեառն ամենայն խոնարհութեամբ եւ բազում արտասուօք եւ փորձութեամբք՝ որ դիպեցան ինձ ՚ի նենգութեանց Հրէից[2652]։
[2652] Ոմանք. Դիպեցաւ ինձ ՚ի նեղութեանցն Հրէից։
19. ծառայելով Տիրոջը ամենայն խոնարհութեամբ եւ բազում արտասուքով ու փորձութիւններով, որ հրեաների նենգութիւնների պատճառով ինձ պատահեցին:
19 Ամենայն խոնարհութեամբ Տէրոջը ծառայելով եւ շատ արցունքով ու փորձութիւններով որ Հրեաներու նենգութիւնով ինծի պատահեցան.
zohrab-1805▾ eastern-1994▾ western am▾
20:1919: работая Господу со всяким смиренномудрием и многими слезами, среди искушений, приключавшихся мне по злоумышлениям Иудеев;
20:19  δουλεύων τῶ κυρίῳ μετὰ πάσης ταπεινοφροσύνης καὶ δακρύων καὶ πειρασμῶν τῶν συμβάντων μοι ἐν ταῖς ἐπιβουλαῖς τῶν ἰουδαίων·
20:19. δουλεύων (bondeeing-of) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) μετὰ (with) πάσης (of-all) ταπεινοφροσύνης (of-a-lowed-centeredness) καὶ (and) δακρύων (of-tears) καὶ (and) πειρασμῶν (of-piercings-of) τῶν (of-the-ones) συμβάντων ( of-having-had-stepped-together ) μοι (unto-me) ἐν (in) ταῖς (unto-the-ones) ἐπιβουλαῖς (unto-purposings-upon) τῶν (of-the-ones) Ἰουδαίων : ( Iouda-belonged )
20:19. serviens Domino cum omni humilitate et lacrimis et temptationibus quae mihi acciderunt ex insidiis IudaeorumServing the Lord with all humility and with tears and temptations which befell me by the conspiracies of the Jews:
19. serving the Lord with all lowliness of mind, and with tears, and with trials which befell me by the plots of the Jews:
20:19. serving the Lord, with all humility and despite the tears and trials which befell me from the treacheries of the Jews,
20:19. Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews:
Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews:

19: работая Господу со всяким смиренномудрием и многими слезами, среди искушений, приключавшихся мне по злоумышлениям Иудеев;
20:19  δουλεύων τῶ κυρίῳ μετὰ πάσης ταπεινοφροσύνης καὶ δακρύων καὶ πειρασμῶν τῶν συμβάντων μοι ἐν ταῖς ἐπιβουλαῖς τῶν ἰουδαίων·
20:19. serviens Domino cum omni humilitate et lacrimis et temptationibus quae mihi acciderunt ex insidiis Iudaeorum
Serving the Lord with all humility and with tears and temptations which befell me by the conspiracies of the Jews:
20:19. serving the Lord, with all humility and despite the tears and trials which befell me from the treacheries of the Jews,
20:19. Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: "Со всяким смиренномудрием..." Не просто со смиренномудрием, но со всяким, ибо "есть много видов смиренномудрия: смиренномудрие бывает и в слове, и в деле, в отношении к начальникам и в отношении в подчиненным" (Злат. ).

"И многими слезами... (ср. 31: ст. ), среди искушений, приключавшихся мне по злоумышлениям от Иудеев..." По толкованию Златоуста, "здесь он (Павел), по-видимому, выражает свое сострадание; ибо он страдал за погибающих, за самих виновников (напастей), а о случившемся с ним самим радовался; он был из лика тех, которые радовались, "яко за имя Господа Иисуса сподобишася безчестие прияти..." (Деян V:41)
Adam Clarke: Commentary on the Bible - 1831
20:19: Serving the Lord with all humility, etc. - This relates not only to his zealous and faithful performance of his apostolic functions, but also to his private walk as a Christian; and shows with what carefulness this apostle himself was obliged to walk, in order to have his calling and election, as a Christian, ratified and made firm.
Albert Barnes: Notes on the Bible - 1834
20:19: Serving the Lord - In the discharge of the appropriate duties of his apostolic office, and in private life. To discharge aright our duties in any vocation is serving the Lord. Religion is often represented in the Bible as a service rendered to the Lord.
With all humility - Without arrogance, pride, or a spirit of dictation; without a desire to "lord it over God's heritage"; without being elated with the authority of the apostolic office, the variety of the miracles which he was enabled to perform, or the success which attended his labors. What an admirable model for all who are in the ministry; for all who are endowed with talents and learning; for all who meet with remarkable success in their work! The proper effect of such success, and of such talent, will be to produce true humility. The greatest endowments are usually connected with the most simple and childlike humility.
And with many tears - Paul not infrequently gives evidence of the tenderness of his heart, of his regard for the souls of people, and of his deep solicitude for the salvation of sinners, Act 20:31; Phi 3:18; Co2 2:4. The particular thing, however, here specified as producing weeping was the opposition of the Jews. But it cannot be supposed that those tears were shed from an apprehension of personal danger. It was rather because the opposition of the Jews impeded his work, and retarded his progress in winning souls to Christ. A minister of the gospel will:
(1) Feel, and deeply feel for the salvation of his people. He will weep over their condition when he sees theta going astray, and in danger of perishing. He will,
(2) Be specially affected with opposition, because it will retard his work, and pRev_ent the progress and the triumph of the gospel. It is not because it is a personal concern, but because it is the cause of his Master.
And temptations - Trials arising from their opposition. We use the word "temptation" in a more limited sense, to denote inducements offered to one to lead him into sin. The word in the Scriptures most commonly denotes "trials" of any kind.
Which befell me - Which happened to me; which I encountered.
By the lying in wait ... - By their snares and plots against my life. Compare Act 20:3. Those snares and plans were designed to blast his reputation and to destroy his usefulness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:19: Serving: Act 27:23; Joh 12:26; Rom 1:1, Rom 1:9, Rom 12:11; Gal 1:10; Eph 6:7; Col 3:24; Th1 1:9; Pe2 1:1; Rev 7:15
with all: Co1 15:9, Co1 15:10; Co2 3:5, Co2 7:5, Co2 12:7-10; Gal 4:13, Gal 4:14
many: Act 20:31; Psa 119:136; Jer 9:1, Jer 13:17; Luk 19:41; Co2 2:4; Phi 3:18; Ti2 1:4
temptations: Co1 4:9-13; Co2 4:7-11, Co2 11:23-30; Jam 1:2; Pe1 1:6
by the: Act 20:3, Act 9:23-25, Act 13:50, Act 13:51, Act 14:5, Act 14:6, Act 14:19, Act 14:20, Act 17:5, Act 17:13; Co2 11:26
John Gill
20:19 Serving the Lord with all humility of mind,.... Meaning, in the ministration of the Gospel, being conscious to himself of his own weakness and insufficiency in himself for such service; no ways elated with those excellent and extraordinary gifts bestowed upon him; ascribing all his success to the power, grace, and Spirit of God; treating no man with contempt and disdain; nor lording it over God's heritage, or claiming a dominion over the faith of men; nor seeking honour nor riches for himself, nor even what he had a just right unto, a maintenance from the people; but laboured with his own hands, and to his own and the necessities of others:
and with many tears; at the obstinacy and unbelief of some, and at the distresses and afflictions of others, both corporeal and spiritual; as well as on account of the unbecoming walk of some professors:
and temptations which befell me by the lying in wait of the Jews: who were hardened against his ministrations, and believed not the Gospel preached by him, but spoke evil of it, and lay in wait to take away his life; by reason of which, his afflictions, which he calls temptations, because they were trials of his faith and patience, were very great.
John Wesley
20:19 Serving - See the picture of a faithful servant! The Lord - Whose the church is, with all humility, and with tears, and trials - These are the concomicants of it. The service itself is described more particularly in the following verse. This humility he recommends to the Ephesians themselves, Eph 4:2. His tears are mentioned again, Acts 20:31, as also 2Cor 2:4; Phil 3:18. These passages laid together supply us with the genuine character of St. Paul. Holy tears, from those who seldom weep on account of natural occurrences, are no mean specimen of the efficacy and proof of the truth of Christianity. Yet joy is well consistent therewith, Acts 20:24. The same person may be sorrowful, yet always rejoicing.
Robert Jamieson, A. R. Fausset and David Brown
20:19 Serving the Lord--Jesus.
with all humility . . . and many tears and temptations--Self-exaltation was unknown to him, and ease of mind: He "sowed in tears," from anxieties both on account of the converts from whom he "travailed in birth," and of the Jews, whose bitter hostility was perpetually plotting against him, interrupting his work and endangering his life.
20:2020:20: Որպէս ո՛չինչ զանգիտեցի յօգտակարացն չպատմել ձեզ, եւ ուսուցանել ձեզ հրապարակա՛ւ եւ առտնին[2653]. [2653] Ոմանք. Յօգտակարացն պատմել ձեզ, եւ ուսուցանել զձեզ։
20. Ինչպէ՜ս բնաւ չվարանեցի ձեզ պատմելու օգտակար բաներից եւ ուսուցանելու ձեզ հրապարակաւ եւ տանը.
20 Ի՛նչպէս վախնալով բնաւ ետ չկեցայ օգտակար բաներ ձեզի ըսելէ ու ձեզի՝ հրապարակաւ եւ տան մէջ՝ սորվեցնելէ.
Ո՛րպէս ոչինչ զանգիտեցի յօգտակարացն չպատմել ձեզ եւ ուսուցանել զձեզ հրապարակաւ եւ առտնին:

20:20: Որպէս ո՛չինչ զանգիտեցի յօգտակարացն չպատմել ձեզ, եւ ուսուցանել ձեզ հրապարակա՛ւ եւ առտնին[2653].
[2653] Ոմանք. Յօգտակարացն պատմել ձեզ, եւ ուսուցանել զձեզ։
20. Ինչպէ՜ս բնաւ չվարանեցի ձեզ պատմելու օգտակար բաներից եւ ուսուցանելու ձեզ հրապարակաւ եւ տանը.
20 Ի՛նչպէս վախնալով բնաւ ետ չկեցայ օգտակար բաներ ձեզի ըսելէ ու ձեզի՝ հրապարակաւ եւ տան մէջ՝ սորվեցնելէ.
zohrab-1805▾ eastern-1994▾ western am▾
20:2020: как я не пропустил ничего полезного, о чем вам не проповедывал бы и чему не учил бы вас всенародно и по домам,
20:20  ὡς οὐδὲν ὑπεστειλάμην τῶν συμφερόντων τοῦ μὴ ἀναγγεῖλαι ὑμῖν καὶ διδάξαι ὑμᾶς δημοσίᾳ καὶ κατ᾽ οἴκους,
20:20. ὡς (as) οὐδὲν (to-not-moreover-one) ὑπεστειλάμην ( I-set-under ) τῶν (of-the-ones) συμφερόντων ( of-bearing-together ) τοῦ (of-the-one) μὴ (lest) ἀναγγεῖλαι (to-have-messaged-up) ὑμῖν (unto-ye) καὶ (and) διδάξαι (to-have-taught) ὑμᾶς (to-ye) δημοσίᾳ (unto-assembly-belonged) καὶ (and) κατ' (down) οἴκους, (to-houses,"
20:20. quomodo nihil subtraxerim utilium quo minus adnuntiarem vobis et docerem vos publice et per domosHow I have kept back nothing that was profitable to you, but have preached it to you, and taught you publicly, and from house to house,
20. how that I shrank not from declaring unto you anything that was profitable, and teaching you publicly, and from house to house,
20:20. how I held back nothing that was of value, how well I have preached to you, and that I have taught you publicly and throughout the houses,
20:20. [And] how I kept back nothing that was profitable [unto you], but have shewed you, and have taught you publickly, and from house to house,
how I kept back nothing that was profitable [unto you], but have shewed you, and have taught you publickly, and from house to house:

20: как я не пропустил ничего полезного, о чем вам не проповедывал бы и чему не учил бы вас всенародно и по домам,
20:20  ὡς οὐδὲν ὑπεστειλάμην τῶν συμφερόντων τοῦ μὴ ἀναγγεῖλαι ὑμῖν καὶ διδάξαι ὑμᾶς δημοσίᾳ καὶ κατ᾽ οἴκους,
20:20. quomodo nihil subtraxerim utilium quo minus adnuntiarem vobis et docerem vos publice et per domos
How I have kept back nothing that was profitable to you, but have preached it to you, and taught you publicly, and from house to house,
20:20. how I held back nothing that was of value, how well I have preached to you, and that I have taught you publicly and throughout the houses,
20:20. [And] how I kept back nothing that was profitable [unto you], but have shewed you, and have taught you publickly, and from house to house,
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
20:20: I kept back nothing - Notwithstanding the dangers to which he was exposed, and the temptations he must have had to suppress those truths that were less acceptable to the unrenewed nature of man, or to the particular prejudices of the Jews and the Gentiles, he fully and faithfully, at all hazards, declared what he terms, Act 20:27, the whole counsel of God. "Behold here," says the judicious and pious Calmet, "the model of a good shepherd - full of doctrine and zeal: he communicates with profusion, and yet with discretion, without jealousy and without fear, what God had put in his heart, and what charity inspires. A good shepherd, says St. Bernard, should always have abundance of bread in his scrip, and his dog under command. His dog is his zeal, which he must lead, order, and moderate; his scrip full of bread is his mind full of useful knowledge; and he should ever be in readiness to give nourishment to his flock." He who will quarrel with this sentiment, because of the uncouthness of the simile, needs pity, and deserves censure.
Albert Barnes: Notes on the Bible - 1834
20:20: I kept back nothing ... - No doctrine, no admonition, no labor. Whatever he judged would promote their salvation, he faithfully and fearlessly delivered. A minister of the gospel must be the judge of what will be profitable to the people of his charge. His aim should be to promote their real welfare to preach what will be profitable. His object will not be to please their fancy, to gratify their taste, to flatter their pride, or to promote his own popularity. "All Scripture is profitable" Ti2 3:16; and it will be his aim to declare that only which will tend to promote their real welfare. Even if it be unpalatable; if it be the language of reproof and admonition; if it be doctrine to which the heart is by nature opposed; if it run counter to the native prejudices and passions of people; yet, by the grace of God, it should be, and will be delivered. No doctrine that will be profitable should be kept back; no labor that may promote the welfare of the flock should be withheld.
But have showed you - Have announced or declared to you. The word here used ἀναγγεῖλαι anangeilai is most commonly applied to "preaching in public assemblies, or in a public manner."
Have taught you publicly - In the public assembly; by public preaching.
And from house to house - Though Paul preached in public, and though his time was much occupied in manual labor for his own support Act 20:34, yet he did not esteem his public preaching to be all that was required of him, nor his daily occupation to be an excuse for not visiting from house to house. We may observe here:
(1) That Paul's example is a warrant and an implied injunction for family visitation by a pastor. If proper in Ephesus, it is proper still. If practicable in that city, it is in other cities. If it was useful there, it will be elsewhere. If it furnished to him consolation in the retrospect when he came to look over his ministry, and if it was one of the things which enabled him to say, "I am pure from the blood of all men," it will be so in other cases.
(2) the design for which ministers should visit should be a religious design. Paul did not visit for mere ceremony; for idle gossip, or chit-chat; or to converse on the news or politics of the day. His aim was to show the way of salvation, and to teach in private what he taught in public.
(3) how much of this is to be done is, of course, to be left to the discretion of every minister. Paul, in private visiting, did not neglect public instruction. The latter he evidently considered to be his main or chief business. His high views of preaching are evinced in his life, and in his letters to Timothy and Titus. Yet, while public preaching is the main, the prime, the leading business of a minister, and while his first efforts should be directed to preparation for that, he may and should find time to enforce his public instructions by going from house to house; and often he will find that his most immediate and apparent success will result from such family instructions.
(4) if it is his duty to visit, it is the duty of is people to receive him as becomes an ambassador of Christ. They should be willing to listen to his instructions; to treat him with kindness, and to aid his endeavours in bringing a family under the influence of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:20: I kept: Act 20:27, Act 20:31, Act 5:2; Deu 4:5; Psa 40:9, Psa 40:10; Eze 33:7-9; Co1 15:3; Col 1:28
profitable: Co1 12:7, Co1 14:6; Phi 3:1; Ti2 3:16, Ti2 3:17
and have: Act 20:31, Act 2:46, Act 5:42; Mar 4:34; Ti2 4:2
Geneva 1599
20:20 [And] how I kept (d) back nothing that was profitable [unto you], but have shewed you, and have taught you publickly, and from house to house,
(d) I did not refrain form speaking, neither did I conceal my motives in any way at all, either for fear or for wicked gain.
John Gill
20:20 And how I kept back nothing that was profitable unto you,.... The Syriac version supplies, "to your souls"; to lead them into a true knowledge of the doctrines of the Gospel, and to confirm them in the same, and to preserve them from errors in principle, and immoralities in practice, and to encourage the exercise of every grace, and to instruct them in every branch of duty; nothing of this kind, or which had this tendency, did the apostle dissemble, conceal, or drop, either through sloth and indolence, or through fear of men, or for the sake of reputation, wealth, and friends. The things the apostle may have chiefly in view are the truths of the Gospel, which are very profitable to the souls of men; such as relate to the knowledge of God, his being, perfections, and persons; as that there are three persons in the Godhead, Father, Son, and Spirit, which is profitable to be known, in order to understand the economy of salvation, in which each person has his distinct concern; and that both the Son and Spirit are equally God with the Father, which accounts for the virtue and efficacy of the blood, righteousness, and sacrifice of Christ, and how safely he may be depended upon for salvation, and how equal the Holy Spirit is to his work and office; likewise such doctrines as relate to the sin of Adam and his posterity in him, to the imputation of the guilt of that sin unto them, and the derivation of a corrupt nature from him, and which respect the impurity and impotence of human nature; all which is profitable, since it accounts for the origin of moral evil, and many of the dispensations of providence in involving those that do not know the right hand from their left in public calamities; and since it shows the necessity of regenerating grace, tends to the humiliation of men, and makes for the magnifying the riches of God's grace: also such doctrines as express the grace of God in man's salvation as the doctrines of God's everlasting love, of election, redemption, justification, pardon, reconciliation, union to Christ, and final perseverance; all which are exceeding profitable, for the peace, comfort, and refreshment of the souls of God's people. Moreover, the ordinances of the Gospel, baptism, and the Lord's supper, which are the privileges of believers, and the means of their spiritual profit, may be included, together with all the duties of religion; which though not profitable by way of merit, yet contribute to the peace and pleasure of the mind; and none of these things did the apostle withhold from the elders and church at Ephesus, as his epistle to that church does abundantly show, in which, doctrines, ordinances, and duties are taken notice of: now to keep back these, is either to keep them back wholly, to say nothing of any of them, but in the room of them to deliver out morality and legal righteousness; or in part, to mix the truths of the Gospel with the doctrines of men, and not give out the sincere milk of the word; or to draw and fetch back what has been delivered through the fear of men, and in order to gain reputation and applause: but so did not the apostle, nor should any minister of the Gospel; and that for the reason in the words, because they are profitable; as also because they are the counsel of God; and because it is the will of Christ that nothing should be hid, but everything should be published, which he has signified to his servants; and this is enforced by his own example, who whatever he heard of his Father, he made known to his disciples; and for the ministers of Christ to do otherwise, would argue unfaithfulness in them both to Christ and to the souls of men:
but have showed you; all the doctrines of the Gospel, and pointed to every path of duty, and declared, as he says hereafter, the whole counsel of God:
and have taught you publicly; first in the Jewish synagogue, then in the school of Tyrannus, Acts 19:8 and in whatsoever place the church, when formed, might meet together for public worship; there the apostle taught them the truths of the Gospel openly, and without any reserve, before all the people, as Christ ordered his apostles to do, and as he himself did, Mt 10:27
and from house to house: as he visited the saints at their own houses, to know their personal cases, and the state of their souls, he instructed them privately and personally one by one; he taught the same publicly as privately, and privately as publicly: and took every opportunity of instilling Gospel truths into them, and of enriching them with a larger knowledge of them; which shows his affection and zeal, his laboriousness, industry, and indefatigableness in the ministry.
John Wesley
20:20 I have preached - Publicly; and taught - From house to house. Else he had not been pure from their blood. For even an apostle could not discharge his duty by public preaching only. How much less can an ordinary pastor!
Robert Jamieson, A. R. Fausset and David Brown
20:20 kept back--timidly withheld from fear of consequences.
nothing that was profitable--edification directing all.
have taught you publicly, and from house to house--Did an apostle, whose functions were of so wide a range, not feel satisfied without private as well as public ministrations? How then must pastors feel? [BENGEL].
20:2120:21: տա՛լ վկայութիւն Հրէից եւ հեթանոսաց զապաշխարութեանն՝ որ առ Աստուած, եւ զհաւատո՛ցն որ ՚ի Տէր մեր Յիսուս Քրիստոս[2654]։ [2654] Ոմանք. Զապաշխարութիւնն որ։
21. վկայութիւն տուի հրեաներին եւ հեթանոսներին Աստծու առաջ ապաշխարելու եւ մեր Տէր Յիսուս Քրիստոսի հանդէպ հաւատի մասին:
21 Վկայութիւն տալով Հրեաներուն եւ Յոյներուն առջեւ՝ դէպի Աստուած ապաշխարութեան համար, մեր Տէր Յիսուս Քրիստոսին վրայ եղած հաւատքին համար։
տալ վկայութիւն Հրէից եւ հեթանոսաց զապաշխարութեանն որ առ Աստուած, եւ զհաւատոցն որ ի Տէր մեր Յիսուս Քրիստոս:

20:21: տա՛լ վկայութիւն Հրէից եւ հեթանոսաց զապաշխարութեանն՝ որ առ Աստուած, եւ զհաւատո՛ցն որ ՚ի Տէր մեր Յիսուս Քրիստոս[2654]։
[2654] Ոմանք. Զապաշխարութիւնն որ։
21. վկայութիւն տուի հրեաներին եւ հեթանոսներին Աստծու առաջ ապաշխարելու եւ մեր Տէր Յիսուս Քրիստոսի հանդէպ հաւատի մասին:
21 Վկայութիւն տալով Հրեաներուն եւ Յոյներուն առջեւ՝ դէպի Աստուած ապաշխարութեան համար, մեր Տէր Յիսուս Քրիստոսին վրայ եղած հաւատքին համար։
zohrab-1805▾ eastern-1994▾ western am▾
20:2121: возвещая Иудеям и Еллинам покаяние пред Богом и веру в Господа нашего Иисуса Христа.
20:21  διαμαρτυρόμενος ἰουδαίοις τε καὶ ἕλλησιν τὴν εἰς θεὸν μετάνοιαν καὶ πίστιν εἰς τὸν κύριον ἡμῶν ἰησοῦν.
20:21. διαμαρτυρόμενος ( witnessing-through ) Ἰουδαίοις ( unto-Iouda-belonged ) τε (also) καὶ (and) Ἕλλησιν (unto-Hellians) τὴν (to-the-one) εἰς (into) θεὸν (to-a-Deity) μετάνοιαν (to-a-considering-with-unto) καὶ (and) πίστιν (to-a-trust) εἰς (into) τὸν (to-the-one) κύριον (to-Authority-belonged) ἡμῶν (of-us) Ἰησοῦν. (to-an-Iesous)
20:21. testificans Iudaeis atque gentilibus in Deum paenitentiam et fidem in Dominum nostrum Iesum ChristumTestifying both to Jews and Gentiles penance towards God and faith in our Lord Jesus Christ.
21. testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ.
20:21. testifying both to Jews and to Gentiles about repentance in God and faith in our Lord Jesus Christ.
20:21. Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.
Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ:

21: возвещая Иудеям и Еллинам покаяние пред Богом и веру в Господа нашего Иисуса Христа.
20:21  διαμαρτυρόμενος ἰουδαίοις τε καὶ ἕλλησιν τὴν εἰς θεὸν μετάνοιαν καὶ πίστιν εἰς τὸν κύριον ἡμῶν ἰησοῦν.
20:21. testificans Iudaeis atque gentilibus in Deum paenitentiam et fidem in Dominum nostrum Iesum Christum
Testifying both to Jews and Gentiles penance towards God and faith in our Lord Jesus Christ.
20:21. testifying both to Jews and to Gentiles about repentance in God and faith in our Lord Jesus Christ.
20:21. Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.
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: "Покаяние пред Богом и веру в Господа..." - сущность апостольской проповеди в практическом ее приложении (ср. II:37-38).
Adam Clarke: Commentary on the Bible - 1831
20:21: Testify both to - Jews and - Greeks - He always began with the Jews; and, in this case, he had preached to them alone for three months, Act 19:8-10, and only left their synagogues when he found, through their obstinacy, he could do them no good.
Repentance toward God, etc. - As all had sinned against God, so all should humble themselves before him against whom they have sinned; but humiliation is no atonement for sin; therefore repentance is insufficient, unless faith in our Lord Jesus Christ accompany it. Repentance disposes and prepares the soul for pardoning mercy; but can never be considered as making compensation for past acts of transgression. This repentance and faith were necessary to the salvation both of Jews and Gentiles; for all had sinned, and come short of God's glory. The Jews must repent, who had sinned so much, and so long, against light and knowledge. The Gentiles must repent, whose scandalous lives were a reproach to man. Faith in Jesus Christ was also indispensably necessary; for a Jew might repent, be sorry for his sin, and suppose that, by a proper discharge of his religious duty, and bringing proper sacrifices, he could conciliate the favor of God: No, this will not do; nothing but faith in Jesus Christ, as the end of the law, and the great and only vicarious sacrifice, will do; hence he testified to them the necessity of faith in this Messiah. The Gentiles might repent of their profligate lives, turn to the true God, and renounce all idolatry: this is well, but it is not sufficient: they also have sinned, and their present amendment and faith can make no atonement for what is past; therefore, they also must believe on the Lord Jesus, who died for their sins, and rose again for their justification.
Albert Barnes: Notes on the Bible - 1834
20:21: Testifying - Bearing witness to the necessity of repentance toward God. Or teaching them the nature of repentance, and exhorting them to repent and believe. Perhaps the word "testifying" includes both ideas of giving evidence, and of urging with great earnestness and affection that repentance and faith were necessary. See Ti1 5:21; Ti2 2:14; where the word used here, and here translated "testify," is there translated correctly, "charge," in the sense of "strongly urging, or entreating with great earnestness."
And also to the Greeks - To all who were not Jews. "The Greeks" properly denoted "those who lived in Greece, and who spoke the Greek language." But the phrase, "Jews and Greeks," among the Hebrews, denoted "the whole human race." He urged the necessity of repentance and faith in all. Religion makes no distinction, but regards all as sinners, and as needing salvation by the blood of the Redeemer.
Repentance toward God - See the notes on Mat 3:2. Repentance is to be exercised "toward God," because:
(1) Sin has been committed against him, and it is proper that we express our sorrow to the Being whom we have offended; and,
(2) Because only God can pardon. Sincere repentance exists only where there is a willingness to make acknowledgment to the very Being whom we have offended or injured.
And faith - See the notes on Mar 16:16.
Toward - εἰς eis. In regard to; in; confidence in the work and merits of the Lord Jesus. This is required, because there is no other one who can save from sin. See the notes on Act 4:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:21: Testifying: Act 20:24, Act 2:40, Act 8:25, Act 18:5, Act 28:23; Jo1 5:11-13
to the Jews: Act 18:4, Act 19:17; Rom 1:14; Co1 1:22
repentance: Act 2:38, Act 3:19, Act 11:18, Act 17:30, Act 26:20; Eze 18:30-32; Mat 3:2, Mat 4:17, Mat 21:31, Mat 21:32; Mar 1:15, Mar 6:12; Luk 13:3, Luk 13:5, Luk 15:7, Luk 15:10, Luk 24:47; Rom 2:4; Co2 7:10; Ti2 2:25, Ti2 2:26
faith: Act 10:43, Act 13:38, Act 13:39, Act 16:31; Joh 3:15-18, Joh 3:36, Joh 20:31; Rom 1:16, Rom 3:22-26, Rom 4:24; Rom 5:1, Rom 10:9; Gal 2:16, Gal 2:20, Gal 3:22; Jo1 5:1, Jo1 5:5, Jo1 5:11-13
John Gill
20:21 Testifying both to the Jews, and also to the Greeks,.... To the Jews first in their synagogue, and then to both Jews and Greeks, or Gentiles, in the school of Tyrannus; opening and explaining to both the nature and use, urging and insisting upon, and proving by undeniable testimonies the necessity,
of repentance toward God and faith toward our Lord Jesus Christ: the former of these is not a legal repentance, but an evangelical one; which flows from a sense of the love of God, and an application of pardoning grace and mercy, and is always attended with hope, at least of interest in it, and as here with faith in Christ Jesus: it lies in a true sight and sense of sin, as exceeding sinful, being contrary to the nature and law of God, and a deformation of the image of God in man, as well as followed with dreadful and pernicious consequences; and in a godly sorrow for it, as it is committed against a God of infinite purity and holiness, and of love, grace, and mercy; and it shows itself in shame for sin, and blushing at it, and in an ingenious confession of it, and forsaking it: and the latter of these is not an historical faith, or an assent of the mind to whatsoever is true concerning the person, office, and grace of Christ; but is a spiritual act of the soul upon him; it is a looking and going out to him, a laying hold and leaning on him, and trusting in him, for grace, righteousness, peace, pardon, life, and salvation. Now these two were the sum of the apostle's ministry; this is a breviary or compendium of it; a form of sound words held fast and published by him: and as these two go together as doctrines in the ministry of the word, they go together as graces in the experience of the saints; where the one is, there the other is; they are wrought in the soul at one and the same time, by one and the same hand; the one is not before the other in order of time, however it may be in order of working, or as to visible observation; repentance is mentioned before faith, not that it precedes it, though it may be discerned in its outward acts before it; yet faith as to its inward exercise on Christ is full as early, if not earlier; souls first look to Christ by faith, and then they mourn in tears of evangelical repentance, Zech 12:10 though the order of the Gospel ministry is very fitly here expressed, which is first to lay before sinners the evil of sin, and their danger by it, in order to convince of it, and bring to repentance for it; and then to direct and encourage them to faith in Christ Jesus, as in the case of the jailer, Acts 16:29 and this is, generally speaking, the order and method in which the Holy Spirit proceeds; he is first a spirit of conviction and illumination, he shows to souls the exceeding sinfulness of sin, causes them to loath it and themselves for it, and humbles them under a sense of it; and then he is a spirit of faith, he reveals Christ unto them as God's way or salvation, and works faith in them to believe in him. Moreover, these two, repentance and faith, were the two parts of Christ's ministry, Mk 1:15 and are what, he would have published and insisted on, in the preaching of the word, Lk 24:47 so that the ministry of the apostle was very conformable to the mind and will of Christ.
John Wesley
20:21 Repentance toward God - The very first motion of the soul toward God is a kind of repentance.
Robert Jamieson, A. R. Fausset and David Brown
20:21 Testifying both to Jews and . . . Greeks--laboring under a common malady, and recoverable only by a common treatment.
repentance toward God, and faith toward our Lord Jesus Christ--(See on Acts 5:31). REPENTANCE, as distinguished from faith, is that state of the "honest and good heart" which arises from a discovery of one's contrariety to the righteous demands of the divine law. This is said to be "toward God," because seeing Him to be the party dishonored by sin, it feels all its acknowledgments and compunctions to be properly due to Him, as the great Lawgiver, and directs them to Him accordingly; condemning, humbling itself, and grieving before Him, looking also to Him as its only Hope of deliverance. FAITH is said to be "toward our Lord Jesus Christ," because in that frame of mind just described it eagerly credits the testimony of relief divinely provided in Christ, gladly embraces the overtures of reconciliation in Him, and directs all its expectations of salvation, from its first stage to its last, to Him as the one appointed Medium of all grace from God to a sinful world. Thus we have here a brief summary of all Gospel preaching. And it is easy to see why repentance is here put before faith; for the former must of necessity precede the latter. There is a repentance subsequent to faith, the fruit of felt pardon and restoration. It was this which drew the tears with which the Saviour's feet were once so copiously moistened. (Lk 7:37-38, Lk 7:47; and compare Ezek 16:63). But that is not the light in which it is here presented.
20:2220:22: Եւ արդ՝ ահաւասիկ ես կապեալ հոգւովն, երթա՛մ յԵրուսաղէմ. եւ որ ինչ անդ ընդ իս անցանելոց է՝ չգիտե՛մ[2655]։ [2655] Օրինակ մի ընդ Ոսկանայ. Կապեալ հոգւով երթամ։ Ոմանք. Եւ որ ինչ անդ ընդ իս անցք անցանելոց իցէ՝ ոչ գիտեմ։
22. Արդ, ահա ես, Սուրբ Հոգու մղումով, Երուսաղէմ եմ գնում. իսկ թէ այնտեղ ինձ ի՛նչ է պատահելու, այդ չգիտեմ.
22 Եւ հիմա՝ ահա՛ ես հոգիով կապուած՝ Երուսաղէմ կ’երթամ եւ հոն ինծի ի՞նչ պիտի պատահի՝ չեմ գիտեր.
Եւ արդ ահաւասիկ ես կապեալ հոգւով երթամ յԵրուսաղէմ, եւ որ ինչ անդ ընդ իս անցանելոց իցէ` չգիտեմ:

20:22: Եւ արդ՝ ահաւասիկ ես կապեալ հոգւովն, երթա՛մ յԵրուսաղէմ. եւ որ ինչ անդ ընդ իս անցանելոց է՝ չգիտե՛մ[2655]։
[2655] Օրինակ մի ընդ Ոսկանայ. Կապեալ հոգւով երթամ։ Ոմանք. Եւ որ ինչ անդ ընդ իս անցք անցանելոց իցէ՝ ոչ գիտեմ։
22. Արդ, ահա ես, Սուրբ Հոգու մղումով, Երուսաղէմ եմ գնում. իսկ թէ այնտեղ ինձ ի՛նչ է պատահելու, այդ չգիտեմ.
22 Եւ հիմա՝ ահա՛ ես հոգիով կապուած՝ Երուսաղէմ կ’երթամ եւ հոն ինծի ի՞նչ պիտի պատահի՝ չեմ գիտեր.
zohrab-1805▾ eastern-1994▾ western am▾
20:2222: И вот, ныне я, по влечению Духа, иду в Иерусалим, не зная, что там встретится со мною;
20:22  καὶ νῦν ἰδοὺ δεδεμένος ἐγὼ τῶ πνεύματι πορεύομαι εἰς ἰερουσαλήμ, τὰ ἐν αὐτῇ συναντήσοντά μοι μὴ εἰδώς,
20:22. καὶ (And) νῦν (now) ἰδοὺ ( thou-should-have-had-seen ,"δεδεμένος (having-had-come-to-be-binded) ἐγὼ (I) τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) πορεύομαι ( I-traverse-of ) εἰς (into) Ἰερουσαλήμ, (to-a-Hierousalem,"τὰ (to-the-ones) ἐν (in) αὐτῇ (unto-it) συναντήσοντα ( to-shall-having-together-ever-a-oned-unto ) ἐμοὶ (unto-ME) μὴ (lest) εἰδώς, (having-had-come-to-see,"
20:22. et nunc ecce alligatus ego Spiritu vado in Hierusalem quae in ea eventura sint mihi ignoransAnd now, behold, being bound in the spirit, I go to Jerusalem: not knowing the things which shall befall me there:
22. And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:
20:22. And now, behold, being obliged in spirit, I am going to Jerusalem, not knowing what will happen to me there,
20:22. And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:
And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:

22: И вот, ныне я, по влечению Духа, иду в Иерусалим, не зная, что там встретится со мною;
20:22  καὶ νῦν ἰδοὺ δεδεμένος ἐγὼ τῶ πνεύματι πορεύομαι εἰς ἰερουσαλήμ, τὰ ἐν αὐτῇ συναντήσοντά μοι μὴ εἰδώς,
20:22. et nunc ecce alligatus ego Spiritu vado in Hierusalem quae in ea eventura sint mihi ignorans
And now, behold, being bound in the spirit, I go to Jerusalem: not knowing the things which shall befall me there:
20:22. And now, behold, being obliged in spirit, I am going to Jerusalem, not knowing what will happen to me there,
20:22. And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:
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
22-25: Апостол предсказывает ожидающую его участь, "чтобы научить их быть готовыми на опасности, и явные и тайные, и во всем повиноваться Духу..." (Злат. ).

"По влечению Духа... не зная, что там случится со мною..." Неведение относится собственно до частностей имеющего приключиться с апостолом; в общем же, по откровению Духа, он знает, что узы и скорби ждут его там, "Я знаю, что меня ждут искушения, но какие - не знаю" (Злат., ср. Феофил. ).
Adam Clarke: Commentary on the Bible - 1831
20:22: I go bound in the spirit - Δεδεμενος τῳ πνευματι - Either meaning the strong influence of the Divine Spirit upon his mind, or the strong propensity in his own will, wish, and desire, to visit Jerusalem; and in this sense δεειν, to bind, is sometimes used. But it appears more consistent with the mind of the apostle, and with that influence under which we find that he constantly acted, to refer it to the influence of the Holy Ghost; ὑπο του πνευματος, being under the power of that Spirit; as if he had said: "I have now no choice - God has not left me either to the advices of friends, or to my own prudence: the Spirit of God obliges me to go to Jerusalem, and yet does not intimate to me what peculiar trials shall befall me there: I have only the general intimation that, in every city where I proclaim the Gospel, bonds and afflictions await me." This sense of the word Kypke has largely defended in his note here.
Albert Barnes: Notes on the Bible - 1834
20:22: Bound in the spirit - Strongly urged or constrained by the influences of the Holy Spirit on my mind. Not by any desire to see the place where my fathers worshipped, and not urged merely by reason, but by the convictions and mighty promptings of the Holy Spirit to do my duty in this case. The expression "bound in the spirit" δεδεμένος τῷ πνεύματι dedemenos tō pneumati is one of great strength and emphasis. The word δέω deō, "to bind," is usually applied to "confinement by cords, fetters, or bands" Mat 13:30; Mat 14:3; Mat 21:2; and then it denotes "any strong obligation" Rom 7:2, or "anything that strongly urges or impels," Mat 21:2. When we are strongly urged by the convictions of duty, by the influences of the Holy Spirit, we should not shrink from danger or from death. Duty is to be done at all hazards. It is ours to follow the directions of God; results we may safely and confidently leave with him.
Not knowing the things that shall befall me there - He knew that calamities and trials of some kind awaited him Act 20:23, but he did not know:
(1) Of what particular kind they would be; nor,
(2) Their issue, whether it would be life or death.
We should commit our way unto God, not knowing what trials may be before us in life; but knowing that, if we are found faithful at the post of duty, we have nothing to fear in the result.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:22: I go: Act 19:21, Act 21:11-14; Luk 9:51, Luk 12:50; Co2 5:14
not: Luk 18:31-33; Joh 13:1, Joh 18:4; Jam 4:14; Pe2 1:14
Geneva 1599
20:22 (7) And now, behold, I go (e) bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:
(7) He testifies that he goes to his imprisonment by the commandment of God.
(e) He calls the guiding direction of the Holy Spirit, who forced him to take his journey to Jerusalem, the bond of the Sprit, whom he followed with all his heart.
John Gill
20:22 And now behold, I go bound in the spirit unto Jerusalem,.... Not in his own spirit, though the Ethiopic version reads, "in my spirit"; as if he was pressed and straitened, and troubled within himself, at what afflictions and bonds he was to endure at Jerusalem; for this is not consistent with what he says in Acts 20:24 nor is the sense, that he was bound in conscience and duty to go to Jerusalem, to carry the collections of the churches made for the poor saints there, which the Gentile churches importuned him to take upon him, and which he undertook, and promised to perform, and so was under obligation to do it; but rather that he was resolved and determined in his own mind, within himself, or he purposed in his spirit, as in Acts 19:21 to go to Jerusalem: but it is best to understand it of the Spirit of God; as that either the apostle, by the revelation of the Spirit of God, knew that when he came to Jerusalem he should be laid in bonds, and under a deep impression of that upon his mind, he went thither, as though he was bound already; or rather that he was under such a strong impulse of the Spirit of God, by which he was moved to such a vehement desire to go thither, that the bonds and afflictions he saw waited for him there, could not deter him, and all the entreaties of his friends could not dissuade him from it:
not knowing the things that shall befall me there; that is, the particular things he should suffer there, nor how they would issue with respect to life or death; and if the latter, whether he should suffer death, there or elsewhere; these things were not as yet revealed to him; he only in general knew, that bonds and afflictions would be his lot and portion, and which therefore he excepts in the next verse: after this it was revealed to him by Agabus a prophet, in the name, and under the influence of the Holy Ghost, that he should be apprehended at Jerusalem, and should be bound and delivered to the Gentiles; which was signified by the prophet's taking his girdle and binding his hands and feet with it, but still he knew not whether he should die there or not, though he was ready for it, Acts 21:10 afterwards when he was come to Jerusalem, and had been bound, and was in prison, the Lord himself appeared to him, and told him that he must bear witness at Rome, as he had testified of him at Jerusalem, Acts 23:11 so that he was not to suffer death there, only bonds and imprisonment.
John Wesley
20:22 Bound by the Spirit - Strongly impelled by him.
Robert Jamieson, A. R. Fausset and David Brown
20:22 And now, behold, I--"I" is emphatic here.
bound in the spirit--compare Acts 19:21. This internal pressure, unattended with any knowledge of "what was to befall him there," was the result of that higher guidance which shaped all his movements.
20:2320:23: Բայց զի Հոգին Սուրբ ըստ քաղաքաց վկայէ՛ ինձ՝ եւ ասէ, եթէ կապանք եւ նեղութիւնք մնան քեզ[2656]։ [2656] Ոմանք. Բայց Հոգին Սուրբ ըստ քաղաքաց քաղաքաց։
23. միայն թէ Սուրբ Հոգին ամէն քաղաքի մէջ ինձ վկայում է ու ասում. «Կապանքներ ու նեղութիւններ են սպասում քեզ»:
23 Միայն թէ Սուրբ Հոգին ամէն քաղաքի մէջ ինծի կը վկայէ թէ՝ կապեր ու նեղութիւններ ինծի կը սպասեն։
Բայց զի Հոգին Սուրբ ըստ քաղաքաց վկայէ ինձ, եւ ասէ եթէ` Կապանք եւ նեղութիւնք մնան քեզ:

20:23: Բայց զի Հոգին Սուրբ ըստ քաղաքաց վկայէ՛ ինձ՝ եւ ասէ, եթէ կապանք եւ նեղութիւնք մնան քեզ[2656]։
[2656] Ոմանք. Բայց Հոգին Սուրբ ըստ քաղաքաց քաղաքաց։
23. միայն թէ Սուրբ Հոգին ամէն քաղաքի մէջ ինձ վկայում է ու ասում. «Կապանքներ ու նեղութիւններ են սպասում քեզ»:
23 Միայն թէ Սուրբ Հոգին ամէն քաղաքի մէջ ինծի կը վկայէ թէ՝ կապեր ու նեղութիւններ ինծի կը սպասեն։
zohrab-1805▾ eastern-1994▾ western am▾
20:2323: только Дух Святый по всем городам свидетельствует, говоря, что узы и скорби ждут меня.
20:23  πλὴν ὅτι τὸ πνεῦμα τὸ ἅγιον κατὰ πόλιν διαμαρτύρεταί μοι λέγον ὅτι δεσμὰ καὶ θλίψεις με μένουσιν.
20:23. πλὴν (to-beyond,"ὅτι (to-which-a-one) τὸ (the-one) πνεῦμα (a-currenting-to) τὸ (the-one) ἅγιον (hallow-belonged) κατὰ (down) πόλιν (to-a-city) διαμαρτύρεταί ( it-witnesseth-through ) μοι (unto-me) λέγον (forthing) ὅτι (to-which-a-one) δεσμὰ (a-binding-to) καὶ (and) θλίψεις (pressings) με (to-me) μένουσιν: (they-stay)
20:23. nisi quod Spiritus Sanctus per omnes civitates protestatur mihi dicens quoniam vincula et tribulationes me manentSave that the Holy Ghost in every city witnesseth to me, saying: That bands and afflictions wait for me at Jerusalem.
23. save that the Holy Ghost testifieth unto me in every city, saying that bonds and afflictions abide me.
20:23. except that the Holy Spirit, throughout every city, has cautioned me, saying that chains and tribulations await me at Jerusalem.
20:23. Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me.
Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me:

23: только Дух Святый по всем городам свидетельствует, говоря, что узы и скорби ждут меня.
20:23  πλὴν ὅτι τὸ πνεῦμα τὸ ἅγιον κατὰ πόλιν διαμαρτύρεταί μοι λέγον ὅτι δεσμὰ καὶ θλίψεις με μένουσιν.
20:23. nisi quod Spiritus Sanctus per omnes civitates protestatur mihi dicens quoniam vincula et tribulationes me manent
Save that the Holy Ghost in every city witnesseth to me, saying: That bands and afflictions wait for me at Jerusalem.
20:23. except that the Holy Spirit, throughout every city, has cautioned me, saying that chains and tribulations await me at Jerusalem.
20:23. Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: "Дух Святый по всем городам свидетельствует..." - вероятно, чрез пророков в роде Агава, который в последнем пред Иерусалимом городе Кесарии предрек апостолу узы (XXI:10-11).
Albert Barnes: Notes on the Bible - 1834
20:23: Save that - Except that. This was all that he knew, that bonds and afflictions were to be his portion.
The Holy Ghost witnesseth - Either by direct Revelation to him, or by the predictions of inspired men whom Paul might meet. An instance of the latter mode occurs in Act 21:11. It is probable that the meaning here is that the Holy Spirit had deeply impressed the mind of Paul by his direct influences, and by his experience in every city, that bonds and trials were to be his portion. Such had been his experience in every city where he had preached the gospel by the direction of the Holy Spirit, that he regarded it as his certain portion that he was thus to be afflicted.
In every city - In almost every city where Paul had been, he had been subjected to these trials. He had been persecuted, stoned, and scourged. So uniform was this, so constant had been his experience in this way, that he regarded it as his certain portion to be thus afflicted, and he approached Jerusalem, and every other city, with a confident expectation that such trials awaited him there.
Saying - In his experience, by direct Revelation, and by the mouth of prophets, Act 21:11. When Paul was called to the apostleship it was predicted that he would suffer much, Act 9:16.
Bonds - Chains. That I would be bound, as prisoners are who are confined.
Abide me - See the margin. They remain or wait for me; that is, I must expect to suffer them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:23: the Holy Ghost: Act 9:16, Act 14:22, Act 21:4, Act 21:11; Joh 16:33; Th1 3:3; Ti2 2:12
abide me: or, wait for me
John Gill
20:23 Save that the Holy Ghost witnesseth in every city,.... As he passed along, where there was a church, or any number of saints: in the churches of those times there were prophets who foretold things to come, and by these the Holy Ghost testified to the apostle, as he travelled along, and called upon the churches in every city, what would befall him when he came to Jerusalem; this sense the natural order of the words requires, unless there should be a transposition of them, thus, "save that the Holy Ghost witnesseth, saying, that bonds and afflictions abide me, or wait for me in every city"; that is, this in general was only made known to him by the Spirit of God, that wherever he came, affliction and persecution would attend him, and he must expect bonds and imprisonment; these were ready for him, and be must prepare for them, as he did: and therefore, whenever they came, he was not surprised at them, they were no other than what he looked for; but the other sense seems best, for such a transposition is not very easy, and, besides, can by no means be admitted, if the sense is, as the words are read in Beza's ancient copy, and in others, and in the Vulgate Latin version, "that bonds and afflictions abide me at Jerusalem"; however, since the Holy Ghost testified before hand of the afflictions and bonds of the apostle, whether in every city or in Jerusalem, or both; it is no inconsiderable proof of the proper deity of the Spirit of God, and is an instance of his affectionate regard to the apostle, to give him previous notice of these things.
John Wesley
20:23 Save that - Only this I know in general; the Holy Ghost witnesseth - By other persons. Such was God's good pleasure to reveal these things to him, not immediately, but by the ministry of others.
Robert Jamieson, A. R. Fausset and David Brown
20:23 Save that the Holy Ghost witnesseth in every city, &c.--by prophetic utterances from city to city, as in Acts 11:4; Acts 21:10-11. Analogous premonitions of coming events are not unknown to the general method of God's providence. They would tend to season the apostle's spirit.
20:2420:24: Այլ եւ ո՛չ իւիք համարիմ զանձն իմ պատուական, որպէս զկատարեալ զընթացս իմ ուրախութեամբ, եւ զպաշտօնն զոր առի ՚ի Տեառնէ Յիսուսէ Քրիստոսէ, վկա՛յ լինել աւետարանի շնորհացն Աստուծոյ[2657]։ [2657] Ոմանք. Այլ ես ոչ իւիք... որպէս զի կատարել զըն՛՛... ՚ի Տեառնէ Յիսուսէ վկայ լինել... շնորհաց։ Ոսկան. Որպէս զի կատարեցից, զընթացս իմ։
24. Բայց ես ինքս իմ անձը ոչ մի բանով այնքան յարգի չեմ համարում, որքան այն, որ ուրախութեամբ կատարեմ իմ ընթացքը եւ այն պաշտօնը, որ Տէր Յիսուսից ստացայ՝ Աստծու շնորհը աւետարանելու:
24 Բայց ես բանի մը համար հոգ չեմ ըներ եւ իմ անձս պատուական չեմ սեպեր, միայն թէ իմ ընթացքս ուրախութեամբ կատարեմ եւ այն պաշտօնը՝ զոր Տէր Յիսուսէն առի Աստուծոյ շնորհքներու աւետարանին վկայ ըլլալու։
Այլ [86]եւ ոչ`` իւիք համարիմ զանձն իմ պատուական` որպէս զկատարել զընթացս իմ ուրախութեամբ, եւ զպաշտօնն զոր առի ի Տեառնէ Յիսուսէ` վկայ լինել աւետարանի շնորհացն Աստուծոյ:

20:24: Այլ եւ ո՛չ իւիք համարիմ զանձն իմ պատուական, որպէս զկատարեալ զընթացս իմ ուրախութեամբ, եւ զպաշտօնն զոր առի ՚ի Տեառնէ Յիսուսէ Քրիստոսէ, վկա՛յ լինել աւետարանի շնորհացն Աստուծոյ[2657]։
[2657] Ոմանք. Այլ ես ոչ իւիք... որպէս զի կատարել զըն՛՛... ՚ի Տեառնէ Յիսուսէ վկայ լինել... շնորհաց։ Ոսկան. Որպէս զի կատարեցից, զընթացս իմ։
24. Բայց ես ինքս իմ անձը ոչ մի բանով այնքան յարգի չեմ համարում, որքան այն, որ ուրախութեամբ կատարեմ իմ ընթացքը եւ այն պաշտօնը, որ Տէր Յիսուսից ստացայ՝ Աստծու շնորհը աւետարանելու:
24 Բայց ես բանի մը համար հոգ չեմ ըներ եւ իմ անձս պատուական չեմ սեպեր, միայն թէ իմ ընթացքս ուրախութեամբ կատարեմ եւ այն պաշտօնը՝ զոր Տէր Յիսուսէն առի Աստուծոյ շնորհքներու աւետարանին վկայ ըլլալու։
zohrab-1805▾ eastern-1994▾ western am▾
20:2424: Но я ни на что не взираю и не дорожу своею жизнью, только бы с радостью совершить поприще мое и служение, которое я принял от Господа Иисуса, проповедать Евангелие благодати Божией.
20:24  ἀλλ᾽ οὐδενὸς λόγου ποιοῦμαι τὴν ψυχὴν τιμίαν ἐμαυτῶ ὡς τελειῶσαι τὸν δρόμον μου καὶ τὴν διακονίαν ἣν ἔλαβον παρὰ τοῦ κυρίου ἰησοῦ, διαμαρτύρασθαι τὸ εὐαγγέλιον τῆς χάριτος τοῦ θεοῦ.
20:24. ἀλλ' (other) οὐδενὸς (of-not-moreover-one) λόγου (of-a-forthee) ποιοῦμαι ( I-do-unto ) τὴν (to-the-one) ψυχὴν (to-a-breathing) τιμίαν (to-valued-belonged) ἐμαυτῷ (unto-myself) ὡς (as) τελειώσω (I-might-have-en-finish-belonged) τὸν (to-the-one) δρόμον (to-a-circuit) μου (of-me) καὶ (and) τὴν (to-the-one) διακονίαν (to-a-raising-through-unto) ἣν (to-which) ἔλαβον (I-had-taken) παρὰ (beside) τοῦ (of-the-one) κυρίου (of-Authority-belonged) Ἰησοῦ, (of-an-Iesous) διαμαρτύρασθαι ( to-have-witnessed-through ) τὸ (to-the-one) εὐαγγέλιον (to-a-goodly-messagelet) τῆς (of-the-one) χάριτος (of-a-granting) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
20:24. sed nihil horum vereor nec facio animam pretiosiorem quam me dummodo consummem cursum meum et ministerium quod accepi a Domino Iesu testificari evangelium gratiae DeiBut I fear none of these things, neither do I count my life more precious than myself, so that I may consummate my course and the ministry of the word which I received from the Lord Jesus, to testify the gospel of the grace of God.
24. But I hold not my life of any account, as dear unto myself, so that I may accomplish my course, and the ministry which I received from the Lord Jesus, to testify the gospel of the grace of God.
20:24. But I dread none of these things. Neither do I consider my life to be more precious because it is my own, provided that in some way I may complete my own course and that of the ministry of the Word, which I received from the Lord Jesus, to testify to the Gospel of the grace of God.
20:24. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.
But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God:

24: Но я ни на что не взираю и не дорожу своею жизнью, только бы с радостью совершить поприще мое и служение, которое я принял от Господа Иисуса, проповедать Евангелие благодати Божией.
20:24  ἀλλ᾽ οὐδενὸς λόγου ποιοῦμαι τὴν ψυχὴν τιμίαν ἐμαυτῶ ὡς τελειῶσαι τὸν δρόμον μου καὶ τὴν διακονίαν ἣν ἔλαβον παρὰ τοῦ κυρίου ἰησοῦ, διαμαρτύρασθαι τὸ εὐαγγέλιον τῆς χάριτος τοῦ θεοῦ.
20:24. sed nihil horum vereor nec facio animam pretiosiorem quam me dummodo consummem cursum meum et ministerium quod accepi a Domino Iesu testificari evangelium gratiae Dei
But I fear none of these things, neither do I count my life more precious than myself, so that I may consummate my course and the ministry of the word which I received from the Lord Jesus, to testify the gospel of the grace of God.
20:24. But I dread none of these things. Neither do I consider my life to be more precious because it is my own, provided that in some way I may complete my own course and that of the ministry of the Word, which I received from the Lord Jesus, to testify to the Gospel of the grace of God.
20:24. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.
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
20:24: None of these things move me - Ουδενος λογον ποιουμαι; I consider them as nothing; I value them not a straw; they weigh not with me.
Neither count I my life dear - I am not my own; my life and being are the Lord's; he requires me to employ them in his service; I act under his direction, and am not anxious about the issue.
Finish my course with joy - Τον δρομον μου, My ministerial function. We have already met with this word in application to the same subject, Act 13:25, where see the note. And the apostle here adds, by way of explanation, και την διακονιαν, even that ministry which I have received of the Lord. The words μετα χαρας, with joy, are omitted by ABD, some others; the Syriac, Erpen, Coptic, Sahidic, Ethiopic, Vulgate, and some of the fathers. If we consider them as genuine they may imply thus much: that the apostle wished to fulfill his ministry in such a way as might meet with the Divine approbation; for nothing could give him joy that did not please and glorify God.
To testify - Διαμαρτυρασθαι, Earnestly, solemnly, and strenuously to assert, vindicate, and prove the Gospel of the grace of God, not only to be in itself what it professes to be, but to be also the power of God for salvation to every one that believes.
Albert Barnes: Notes on the Bible - 1834
20:24: Move me - Alarm me, or deter me from my purpose. Greek: "I make an account of none of them." I do not regard them as of any moment, or as worth consideration in the great purpose to which I have devoted my life.
Neither count I my life - I do not consider my life as so valuable as to be retained by turning away from bonds and persecutions. I am certain of bonds and afflictions; I am willing also, if it be necessary, to lay down my life in the prosecution of the same purpose.
Dear unto myself - So precious or valuable as to be retained at the sacrifice of duty. I am willing to sacrifice it if it be necessary. This was the spirit of the Saviour, and of all the early Christians. Duty is of more importance than life; and when either duty or life is to be sacrificed, life is to be cheerfully surrendered.
So that - This is my main object, to finish my course with joy. It is implied here:
(1) That this was the great purpose which Paul had in view.
(2) that if he should even lay down his life in this cause, it would be a finishing his course with joy. In the faithful discharge of duty, he had nothing to fear. Life would be ended with peace whenever God should require him to finish his course.
Finish my course - Close my career as an apostle and a Christian. Life is thus represented as a course, or race that is to be run, Ti2 4:7; Heb 12:1; Co1 9:24; Act 13:25.
With joy - With the approbation of conscience and of God, with peace in the recollection of the past. Man should strive so to live that he will have nothing to regret when he lies on a bed of death. It is a glorious privilege to finish life with joy. It is most sad when the last hours are embittered with the reflection that life has been wasted. The only way in which life may be finished with joy is by meeting faithfully every duty, and encountering, as Paul did, every trial, with a constant desire to glorify God.
And the ministry - That I may fully discharge the duty of the apostolic office, the preaching of the gospel. In Ti2 4:5, he charges Timothy to make full proof of his ministry. He here shows that this was the ruling principle of his own life.
Which I have received of the Lord Jesus - Which the Lord Jesus has committed to me, Act 9:15-17. Paul regarded his ministry as an office entrusted to him by the Lord Jesus himself. On this account he deemed it to be especially sacred, and of high authority, Gal 1:12. Every minister has been entrusted with an office by the Lord Jesus. He is not his own; and his great aim should be to discharge fully and entirely the duties of that office.
To testify the gospel - To bear witness to the good news of the favor of God. This is the great design of the ministry. It is to bear witness to a dying world of the good news that God is merciful, and that his favor may be made manifest to sinners. From this verse we may learn:
(1) That we all have a course to run, a duty to perform. Ministers have an allotted duty; and so have men in all ranks and professions.
(2) we should not be deterred by danger, or the fear of death, from the discharge of that duty. We are safe only when we are doing the will of God. We are really in danger only when we neglect our duty, and make the great God our enemy.
(3) we should so live as that the end of our course may be joy. It is, at best, a solemn thing to die; but death may be a scene of triumph and of joy.
(4) it matters little when, or where, or how we die if we die in the discharge of our duty to God. He will order the circumstances of our departure, and He can sustain us in the last conflict. Happy is that life which is spent in doing the will of God, and peaceful that death which closes a life of toil and trial in the service of the Lord Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:24: none: Act 21:13; Rom 8:35-39; Co1 15:58; Co2 4:1, Co2 4:8, Co2 4:9, Co2 4:16-18, Co2 6:4-10, Co2 7:4, Co2 12:10; Eph 3:13; Th1 2:2, Th1 3:3; Ti2 1:12, Ti2 3:11, Ti2 4:17; Heb 10:34, Heb 12:1-3
neither: Co2 5:8; Phi 1:20-23, Phi 2:17; Col 1:24; Jo1 3:16; Rev 12:11
I might: Joh 17:4; Co1 9:24-27; Phi 3:13-15; Ti2 4:6-8
and the: Act 1:17, Act 9:15, Act 22:21, Act 26:17, Act 26:18; Co1 9:17, Co1 9:18; Co2 4:1; Gal 1:1; Tit 1:3
to testify: Act 20:21; Joh 15:27; Heb 2:3, Heb 2:4
the gospel: Act 14:3; Luk 2:10, Luk 2:11; Rom 3:24-26, Rom 4:4, Rom 5:20, Rom 5:21, Rom 11:6; Eph 1:6, Eph 2:4-10; Tit 2:11, Tit 3:4-7; Pe1 5:12
John Gill
20:24 But none of these things move me,.... From the hope of the Gospel, nor from the ministry of the word, nor from his journey to Jerusalem; they did not shake his faith, nor inject fear into him, nor cause him to alter his purpose and design:
neither count I my life dear unto myself: life is a very valuable thing, no outward or temporal enjoyment can be dearer to a man than life; all that he has he will give for his life: this therefore must not be understood in an absolute sense, as if the apostle despised his life, and esteemed of it meanly, when it was the gift of God, and had been not only so eminently preserved in providence, but had been so useful in a way of grace to so many valuable purposes; but it must be taken in a comparative sense, with respect to Christ and his Gospel, and when it should be called for to be laid down for him; and that, in such circumstances, and under such considerations, he made no account of it at all, but preferred Christ and his Gospel to it: this sense appears by what follows,
so that I might finish my course with joy; the course and race of his life, ending it by suffering cheerfully and joyfully for Christ; or his Christian course and race, which began at his conversion, ending that with a joyful prospect of being with Christ in an endless eternity; or else the course of his ministry, sealing that with his blood, and rejoicing that he was counted worthy to suffer for the name of Christ, and so he did finish his course, Ti2 4:7
and the ministry which I have received of the Lord Jesus; which seems to be explanative of the former, or of what is meant by his course, namely his ministry, the ministry of the Gospel: Beza's ancient copy, and the Vulgate Latin version read, "the ministry of the word"; this he had received from Christ, both the Gospel which he ministered, and gifts qualifying him for it, and a mission and commission to minister it; and which he was desirous of fulfilling in such a manner, as to give up his account with joy to him from whom he had received it, and to whom he was accountable; namely,
to testify the Gospel of the grace of God; to profess and preach it, to bear a constant and public testimony to it at death, as in life, and faithfully to declare it, and assert it to the last; which he calls not only the "Gospel", or good news of salvation by Christ; but the Gospel "of the grace" of God: which brings the account of the free grace, love, and mercy of God, displayed in the scheme of salvation of the grace of God the Father, in pitching his love upon any of the sons of men; not because they were better and more deserving of his favour, than others, but because of his sovereign will and pleasure, who will be gracious to whom he will be gracious; and in choosing them in Christ unto salvation, before they had done good or evil, and without any consideration or foresight of, or motive from good works hereafter done by them; in drawing the scheme and model of their salvation in Christ, appointing him to be the author of it; and in making a covenant of grace with him, stored with all the blessings and promises of grace; and in sending him, in the fulness of time, to suffer and die for them, not sparing him, but delivering him up for them all, and giving all things freely with him; and in accepting the sacrifice, satisfaction, and righteousness of his Son on their account, as if done by themselves. It also gives an account of the grace of Christ in undertaking the salvation of men; in assuming their nature, and becoming mean and low in it; in dying for their sins; in his intercession for them at the right hand of God; and in the care he takes of them in this world, until he has brought them safe home to himself. Likewise it gives an account of the grace of the Spirit in regeneration and sanctification; in working faith in the hearts of men; in being a comforter to them, a witnesser of their adoption, the earnest of their inheritance, and the sealer of them unto the day of redemption. And the Gospel may be so called, because all the doctrines of it are doctrines of grace; it asserts election to be of grace, and not of works; and ascribes the justification of a sinner to the free grace of God, through the righteousness of Christ, imputed without works and received by faith, which faith is the gift of God, and it denies it to be of the deeds of the law; it represents the pardon of sin to be according to the riches of God's grace, though it is through the blood of Christ, and not owing to humiliation, repentance, confession, and new obedience, as causes of it; it attributes regeneration and conversion to the abundant mercy, the free favour of God, and to the efficacy of his grace, and not to the will of the flesh, or the will of man; and in a word, as the great doctrine of it is salvation, whence it is called the Gospel of salvation, it declares that the whole of salvation, from first to last, is all of grace. And it may also bear this name, because it is a means of conveying grace unto, and implanting it in the hearts of men; regenerating grace comes this way; God begets men by the word of truth, they are born again of incorruptible seed by it; the Spirit of God, as a spirit of sanctification, is received through it, and faith comes by hearing it; and both that and hope, and every other grace, are quickened, encouraged, and drawn forth into exercise by it; all which is, when it is attended with the Spirit of God and power: and this being the nature and use of the Gospel, made it so precious and valuable to the apostle, and made him so intent upon testifying it, and fulfilling the ministry of it, and to prefer it to life and everything in this world; and it cannot but be highly valued and greatly desired by all those who have tasted that the Lord is gracious. Beza's ancient copy, and some others, read, "to testify to Jews and Greeks the Gospel of the grace of God".
John Wesley
20:24 Nor do I count my life precious - It adds great force to this and all the other passages of Scripture, in which the apostles express their contempt of the world, that they were not uttered by persons like Seneca and Antoninus, who talked elegantly of despising the world in the full affluence of all its enjoyments; but by men who daily underwent the greatest calamities, and exposed their lives in proof of their assertions.
Robert Jamieson, A. R. Fausset and David Brown
20:24 But none of these things move me, neither, &c.--In this noble expression of absolute dedication to the service of Christ and preparedness for the worst that could befall him in such a cause, note (1) his jealousy for the peculiar character of his mission, as immediately from Christ Himself on which all the charges against him turned; (2) the burden of that Gospel which he preached--GRACE; it was "the Gospel of the Grace of God."
20:2520:25: Եւ արդ՝ ահաւասիկ գիտեմ ես, եթէ ո՛չ եւս տեսանէք զերեսս իմ դուք ամենեքեան, յորս շրջեցայ քարոզե՛լ զարքայութիւնն Աստուծոյ[2658]։ [2658] Ոմանք. Թէ ո՛չ եւս տեսանելոց էք զերեսս իմ դուք ամենեքին... քարոզել զարքայութիւնն։
25. Եւ արդ, ահա ես գիտեմ, որ դուք ամէնքդ, որոնց մէջ ես շրջեցի՝ քարոզելու Աստծու արքայութիւնը, իմ երեսն այլեւս չէք տեսնելու.
25 Եւ հիմա ահա ես գիտեմ որ ա՛լ իմ երեսս պիտի չտեսնէք դուք ամէնքդ, որոնց մէջ պտըտեցայ Աստուծոյ թագաւորութիւնը քարոզելով։
Եւ արդ ահաւասիկ գիտեմ ես, թէ ոչ եւս տեսանելոց էք զերեսս իմ դուք ամենեքեան յորս շրջեցայ քարոզել զարքայութիւնն [87]Աստուծոյ:

20:25: Եւ արդ՝ ահաւասիկ գիտեմ ես, եթէ ո՛չ եւս տեսանէք զերեսս իմ դուք ամենեքեան, յորս շրջեցայ քարոզե՛լ զարքայութիւնն Աստուծոյ[2658]։
[2658] Ոմանք. Թէ ո՛չ եւս տեսանելոց էք զերեսս իմ դուք ամենեքին... քարոզել զարքայութիւնն։
25. Եւ արդ, ահա ես գիտեմ, որ դուք ամէնքդ, որոնց մէջ ես շրջեցի՝ քարոզելու Աստծու արքայութիւնը, իմ երեսն այլեւս չէք տեսնելու.
25 Եւ հիմա ահա ես գիտեմ որ ա՛լ իմ երեսս պիտի չտեսնէք դուք ամէնքդ, որոնց մէջ պտըտեցայ Աստուծոյ թագաւորութիւնը քարոզելով։
zohrab-1805▾ eastern-1994▾ western am▾
20:2525: И ныне, вот, я знаю, что уже не увидите лица моего все вы, между которыми ходил я, проповедуя Царствие Божие.
20:25  καὶ νῦν ἰδοὺ ἐγὼ οἶδα ὅτι οὐκέτι ὄψεσθε τὸ πρόσωπόν μου ὑμεῖς πάντες ἐν οἷς διῆλθον κηρύσσων τὴν βασιλείαν·
20:25. καὶ (And) νῦν (now) ἰδοὺ ( thou-should-have-had-seen ,"ἐγὼ (I) οἶδα (I-had-come-to-see) ὅτι (to-which-a-one) οὐκέτι (not-if-to-a-one) ὄψεσθε ( ye-shall-behold ) τὸ (to-the-one) πρόσωπόν (to-looked-toward) μου (of-me,"ὑμεῖς (ye) πάντες ( all ,"ἐν (in) οἷς ( unto-which ) διῆλθον (I-had-came-through) κηρύσσων (heralding) τὴν (to-the-one) βασιλείαν: (to-a-ruling-of)
20:25. et nunc ecce ego scio quia amplius non videbitis faciem meam vos omnes per quos transivi praedicans regnum DeiAnd now behold, I know that all you, among whom I have gone preaching the kingdom of God, shall see my face no more.
25. And now, behold, I know that ye all, among whom I went about preaching the kingdom, shall see my face no more.
20:25. And now, behold, I know that you will no longer see my face, all of you among whom I have traveled, preaching the kingdom of God.
20:25. And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.
And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more:

25: И ныне, вот, я знаю, что уже не увидите лица моего все вы, между которыми ходил я, проповедуя Царствие Божие.
20:25  καὶ νῦν ἰδοὺ ἐγὼ οἶδα ὅτι οὐκέτι ὄψεσθε τὸ πρόσωπόν μου ὑμεῖς πάντες ἐν οἷς διῆλθον κηρύσσων τὴν βασιλείαν·
20:25. et nunc ecce ego scio quia amplius non videbitis faciem meam vos omnes per quos transivi praedicans regnum Dei
And now behold, I know that all you, among whom I have gone preaching the kingdom of God, shall see my face no more.
20:25. And now, behold, I know that you will no longer see my face, all of you among whom I have traveled, preaching the kingdom of God.
20:25. And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: "Я знаю, что уже не увидите лица моего все вы..." - не только здесь присутствующие, но и те, которых вы являетесь представителями. Эта уверенность основывалась на свидетельствах Духа по городам, а может быть, и на собственных внутренних предчувствиях, коими сопровождалось неуборимо увлекавшее его в Иерусалим понуждение Духа.
Adam Clarke: Commentary on the Bible - 1831
20:25: Ye all - shall see my face no more - This probably refers simply to the persons who were now present; concerning whom he might have had a Divine intimation, that they should not be found in life when he should come that way again. Or it may refer only to Ephesus and Miletus. From the dangers to which he was exposed, it was, humanly speaking, unlikely that he should ever return; and this may be all that is implied: but that he did revisit those parts, though probably not Miletus or Ephesus, appears likely from Phi 1:25-27; Phi 2:24; Plm 1:22; Heb 13:19-23. But in all these places he speaks with a measure of uncertainty: he had not an absolute evidence that he should not return; but, in his own mind, it was a matter of uncertainty. The Holy Spirit did not think proper to give him a direct revelation on this point.
Albert Barnes: Notes on the Bible - 1834
20:25: I know that ye all - Perhaps this means simply, "I have no expectation of seeing you again; I have every reason to suppose that this is my final interview with you." He expected to visit Ephesus no more. The journey to Jerusalem was dangerous. Trials and persecutions he knew awaited him. Besides, it is evident that he designed to turn his attention to other countries, and to visit Rome; and probably he had already formed the purpose of going into Spain. See Act 19:21; compare Rom 15:23-28. From all these considerations it is evident that he had no expectation of being again at Ephesus. It is probable, however, that he did again return to that city. See the notes on Act 28:31.
Among whom I have gone preaching - Among whom I have preached. The parting of a minister and people is among the most tender and affecting of the separations that occur on earth.
The kingdom of God - Making known the nature of the reign of God on earth by the Messiah. See the notes on Mat 3:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:25: I know: Act 20:38; Rom 15:23
preaching: Act 8:12, Act 28:31; Mat 4:17, Mat 4:23, Mat 10:7, Mat 13:19, Mat 13:52; Luk 9:60, Luk 16:16
see: Gal 1:22; Col 2:1
John Gill
20:25 And now behold,.... This is not only a note of asseveration, but of attention, stirring up to observe what is here asserted:
I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more; the sense is, that none of them should ever see him again, none of the churches of Asia, or the members of them; among whom he had been some years preaching the Gospel, the things concerning the Messiah, his kingdom and glory, and the meetness of the saints for, and their right unto the heavenly inheritance, prepared by God, and given by him to all that love him: Beza's ancient copy reads, "the kingdom of Jesus": this the apostle knew by divine revelation, by the same spirit in which he was going bound to Jerusalem, though he knew not whether he should die there or elsewhere; however, he knew, and was persuaded, he should visit these parts no more.
John Wesley
20:25 Ye shall see my face no more - He wisely inserts this, that what follows might make the deeper impression.
Robert Jamieson, A. R. Fausset and David Brown
20:25 I know that ye all . . . shall see my face no more--not an inspired prediction of what was certainly to be, but what the apostle, in his peculiar circumstances, fully expected. Whether, therefore, he ever did see them again, is a question to be decided purely on its own evidence.
20:2620:26: Վասն որոյ եւ վկայութիւն դնեմ ձեզ յաւուր յայսմիկ, զի սո՛ւրբ եմ յարենէ ամենեցուն[2659]։ [2659] Ոմանք. Վասն որոյ վկայ՛՛... յաւուրս յայսմիկ, զի սուրբ եմ ես յարենէ ամենեցուն ձեր։
26. դրա համար այսօր ձեր առաջ վկայում եմ, որ ես մաքուր եմ բոլորիդ արիւնից,
26 Ուստի այսօր կ’իմացնեմ ձեզի, թէ ես անպարտ եմ ամենուն արիւնէն։
Վասն որոյ վկայութիւն դնեմ ձեզ յաւուր յայսմիկ զի սուրբ եմ յարենէ ամենեցուն:

20:26: Վասն որոյ եւ վկայութիւն դնեմ ձեզ յաւուր յայսմիկ, զի սո՛ւրբ եմ յարենէ ամենեցուն[2659]։
[2659] Ոմանք. Վասն որոյ վկայ՛՛... յաւուրս յայսմիկ, զի սուրբ եմ ես յարենէ ամենեցուն ձեր։
26. դրա համար այսօր ձեր առաջ վկայում եմ, որ ես մաքուր եմ բոլորիդ արիւնից,
26 Ուստի այսօր կ’իմացնեմ ձեզի, թէ ես անպարտ եմ ամենուն արիւնէն։
zohrab-1805▾ eastern-1994▾ western am▾
20:2626: Посему свидетельствую вам в нынешний день, что чист я от крови всех,
20:26  διότι μαρτύρομαι ὑμῖν ἐν τῇ σήμερον ἡμέρᾳ ὅτι καθαρός εἰμι ἀπὸ τοῦ αἵματος πάντων,
20:26. διότι (through-to-which-a-one) μαρτύρομαι ( I-witness ) ὑμῖν (unto-ye) ἐν (in) τῇ (unto-the-one) σήμερον (this-day) ἡμέρᾳ (unto-a-day) ὅτι (to-which-a-one) καθαρός (cleansed) εἰμι (I-be) ἀπὸ (off) τοῦ (of-the-one) αἵματος (of-a-blood) πάντων , ( of-all ,"
20:26. quapropter contestor vos hodierna die quia mundus sum a sanguine omniumWherefore I take you to witness this day that I am clear from the blood of all men.
26. Wherefore I testify unto you this day, that I am pure from the blood of all men.
20:26. For this reason, I call you as witnesses on this very day: that I am clean from the blood of all.
20:26. Wherefore I take you to record this day, that I [am] pure from the blood of all [men].
Wherefore I take you to record this day, that I [am] pure from the blood of all:

26: Посему свидетельствую вам в нынешний день, что чист я от крови всех,
20:26  διότι μαρτύρομαι ὑμῖν ἐν τῇ σήμερον ἡμέρᾳ ὅτι καθαρός εἰμι ἀπὸ τοῦ αἵματος πάντων,
20:26. quapropter contestor vos hodierna die quia mundus sum a sanguine omnium
Wherefore I take you to witness this day that I am clear from the blood of all men.
20:26. For this reason, I call you as witnesses on this very day: that I am clean from the blood of all.
20:26. Wherefore I take you to record this day, that I [am] pure from the blood of all [men].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: "Чист я от крови всех..." - неповинен ни в чьей погибели (XVIII:6), так как для предотвращения ее он не упустил ничего из своих обязанностей учителя. "По-видимому, оправдывая себя, он однако же заставляет их остерегаться. Чист, говорит, я от крови всех, если вы будете отягчены сном и умрете от рук убийцы душ, потому что я исполнил обязанность учителя" (Феофил., ср. Злат. ).
Adam Clarke: Commentary on the Bible - 1831
20:26: I am pure from the blood of all - If any man, Jew or Gentile, perish in his sins, his blood shall be upon him; he, alone, shall be accessary to his own perdition. I am blameless, because I have fully shown to both the way to escape from every evil.
Albert Barnes: Notes on the Bible - 1834
20:26: Wherefore - In view of the past, of my ministry and labors among you, I appeal to your own selves to testify that I have been faithful.
I take you to record - Greek: I call you to witness. If any of you are lost; if you prove unfaithful to God, I appeal to yourselves that the fault is not mine. It is well when a minister can make this appeal, and call his hearers to bear testimony to his own faithfulness. Ministers who preach the gospel with fidelity may thus appeal to their hearers; and in the day of judgment may call on themselves to witness that the fault of the ruin of the soul is not to be charged to them.
That I am pure - I am not to be charged with the guilt of your condemnation, as owing to my unfaithfulness. This does not mean that he set up a claim to absolute perfection; but that, in the matter under consideration, he had a conscience void of offence.
The blood of all men - The word "blood" is often used in the sense of "death, of bloodshed"; and hence, of the "guilt or crime of putting one to death," Mat 23:35; Mat 27:25; Act 5:28; Act 18:6. It here means that if they should die the second death; if they should be lost foRev_er, he would not be to blame. He had discharged his duty in faithfully warning and teaching them; and now, if they were lost, the fault would be their own, not his.
All men - All classes of people - Jews and Gentiles. He had warned and instructed all alike. Ministers may have many fears that their hearers will be lost. Their aim, however, should be:
(1) To save them, if possible; and,
(2) If they are lost, that it should be by no neglect or fault of theirs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:26: I take: Job 16:19; Joh 12:17, Joh 19:35; Rom 10:2; Co2 1:23, Co2 8:3; Th1 2:10-12
that: Act 18:6; Sa2 3:28; Eze 3:18-21, Eze 33:2-9; Co2 7:2; Ti1 5:22
Geneva 1599
20:26 Wherefore I take you to record this day, that I [am] (f) pure from the blood of all [men].
(f) If you perish, yet there will fault with me.
See Acts 18:6
John Gill
20:26 Wherefore I take you to record this day,.... This is a solemn appeal to the elders of the church at Ephesus, who knew his doctrine and manner of life for a considerable time among them:
that I am pure from the blood of all men: or "of you all", as some copies, and the Syriac, Arabic, and Ethiopic versions read; which seems most natural, since they could only bear a testimony for him with respect to themselves, and the people at Ephesus, where he had so behaved both in the faithful discharge of his ministry, and in his exemplary life and conversation; as that the ruin and destruction of no one of them could be laid to his charge, or any one perish for want of knowledge, or through any negligence of his; see Ezek 33:6.
Robert Jamieson, A. R. Fausset and David Brown
20:26 I am pure from the blood of all men-- (Acts 18:6; and compare 1Kings 12:3, 1Kings 12:5; Ezek 3:17-21; Ezek 33:8-9).
20:2720:27: Քանզի ո՛չ խորշեցայ ՚ի պատմելոյ ձեզ զամենայն կամս Աստուծոյ[2660]։ [2660] Ոմանք. ՚Ի չպատմելոյ ձեզ զամենայն կամսն Աստուծոյ։
27. որովհետեւ չքաշուեցի ձեզ յայտնելու Աստծու կամքը ամբողջութեամբ:
27 Վասն զի ետ չկեցայ Աստուծոյ բոլոր կամքը ձեզի յայտնելէ։
Քանզի ոչ խորշեցայ ի չպատմելոյ ձեզ զամենայն կամս Աստուծոյ:

20:27: Քանզի ո՛չ խորշեցայ ՚ի պատմելոյ ձեզ զամենայն կամս Աստուծոյ[2660]։
[2660] Ոմանք. ՚Ի չպատմելոյ ձեզ զամենայն կամսն Աստուծոյ։
27. որովհետեւ չքաշուեցի ձեզ յայտնելու Աստծու կամքը ամբողջութեամբ:
27 Վասն զի ետ չկեցայ Աստուծոյ բոլոր կամքը ձեզի յայտնելէ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2727: ибо я не упускал возвещать вам всю волю Божию.
20:27  οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι πᾶσαν τὴν βουλὴν τοῦ θεοῦ ὑμῖν.
20:27. οὐ (not) γὰρ (therefore) ὑπεστειλάμην ( I-set-under ) τοῦ (of-the-one) μὴ (lest) ἀναγγεῖλαι (to-have-messaged-up) πᾶσαν (to-all) τὴν (to-the-one) βουλὴν (to-a-purposing) τοῦ (of-the-one) θεοῦ (of-a-Deity) ὑμῖν. (unto-ye)
20:27. non enim subterfugi quo minus adnuntiarem omne consilium Dei vobisFor I have not spread to declare unto you all, the counsel of God.
27. For I shrank not from declaring unto you the whole counsel of God.
20:27. For I have not turned aside in the least from announcing every counsel of God to you.
20:27. For I have not shunned to declare unto you all the counsel of God.
For I have not shunned to declare unto you all the counsel of God:

27: ибо я не упускал возвещать вам всю волю Божию.
20:27  οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι πᾶσαν τὴν βουλὴν τοῦ θεοῦ ὑμῖν.
20:27. non enim subterfugi quo minus adnuntiarem omne consilium Dei vobis
For I have not spread to declare unto you all, the counsel of God.
20:27. For I have not turned aside in the least from announcing every counsel of God to you.
20:27. For I have not shunned to declare unto you all the counsel of God.
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
20:27: I have not shunned to declare - Ου υπεϚιλαμην, I have not suppressed or concealed any thing, through fear or favor, that might be beneficial to your souls. This is properly the meaning of the original word. See the note on Act 20:20.
All the counsel of God - All that God has determined and revealed concerning the salvation of man - the whole doctrine of Christ crucified, with repentance towards God, and faith in Jesus as the Messiah and great atoning Priest. In Isa 9:6, Jesus Christ is called the wonderful counsellor, פלא יועץ Pele Poets, which the Septuagint translate μεγαλης βουλης αγγελος· The messenger of the great counsel. To this the apostle may have referred, as we well know that this version was constantly under his eye. Declaring therefore to them the whole counsel of God, πασην την βουλην του Θεου, the whole of that counsel or design of God, was, in effect, declaring the whole that concerned the Lord Jesus, who was the messenger of this counsel.
Albert Barnes: Notes on the Bible - 1834
20:27: For - This verse contains a reason for what had been said in the pRev_ious verse. It shows why Paul regarded himself as innocent if they should be lost.
I have not shunned - I have not kept back; I have not been deterred by fear, by the desire of popularity, by the fact that the doctrines of the gospel are unpalatable to people, from declaring them fully. The proper meaning of the word translated here, "I have not shunned" ὑπεστειλάμην hupesteilamē n, is "to disguise any important truth; to withdraw it from public view; to decline publishing it from fear, or an apprehension of the consequences." Paul means that he had not disguised any truth; he had not withdrawn or kept it from open view, by any apprehension of the effect which it might have on their minds. Truth may be disguised or kept back:
(1) By avoiding the subject altogether from timidity, or from an apprehension of giving offence if it is openly proclaimed; or,
(2) By giving it too little prominency, so that it shall be lost in the multitude of other truths; or,
(3) By presenting it amidst a web of metaphysical speculations, and entangling it with other subjects; or,
(4) By making use of other terms than the Bible does, for the purpose of involving it in a mist, so that it cannot be understood.
People may resort to this course:
(1) Because the truth itself is unpalatable;
(2) Because they may apprehend the loss of reputation or support;
(3) Because they may not love the truth them selves, and choose to conceal its prominent and offensive points;
(4) Because they may be afraid of the rich, the great, and the frivolous, and apprehend that they shall excite their indignation; and,
(5) By a love of metaphysical philosophy, and a constant effort to bring everything to the test of their own reason. People often preach a philosophical explanation of a doctrine instead of the doctrine itself They deserve the credit of ingenuity, but not that of being open and bold proclaimers of the truth of God.
All the counsel - πᾶσαν τὴν βουλὴν pasan tē n boulē n. The word "counsel" (βουλὴ boulē) denotes properly "consolation, deliberation," and then "will or purpose," Luk 23:51; Act 2:23. It means here the will or purpose of God, as Rev_ealed in regard to the salvation of people. Paul had made a full statement of that plan of the guilt of people, of the claims of the Law, of the need of a Saviour, of the provisions of mercy, and of the state of future rewards and punishments. Ministers ought to declare all that counsel, because God commands it; because it is needful for the salvation of people; and because the message is not theirs, but God's, and they have no right to change, to disguise, or to withhold it. And if it is the duty of ministers to declare that counsel, it is the duty of a people to listen to it with respect and candor, and with a desire to know the truth, and to be saved by it. Declaring the counsel of God will do no good unless it is received into honest and humble hearts, and with a disposition to know what God has Rev_ealed for salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:27: I have: Act 20:20, Act 20:35, Act 26:22, Act 26:23; Co2 4:2; Gal 1:7-10, Gal 4:16; Th1 2:4
all: Act 2:23; Psa 32:11; Isa 46:10, Isa 46:11; Jer 23:22; Mat 28:20; Luk 7:30; Joh 15:15; Co1 11:23; Eph 1:11
Geneva 1599
20:27 (8) For I have not shunned to declare unto you all the counsel of God.
(8) The doctrine of the apostles is most perfect and absolute.
John Gill
20:27 For I have not shunned to declare unto you all the counsel of God. By which is meant, not the purposes and decrees of God, latent in his own breast, these the apostle could not declare; but his revealed will in the Gospel, concerning the salvation of men by Jesus Christ, even the whole of the Gospel, every truth and doctrine of it, necessary to salvation, and to the peace, joy, and comfort of the saints; together with all the ordinances of it, and everything that had any tendency to promote the glory of God, and the good of souls; see Lk 7:30 none of these things did the apostle withhold from the knowledge of the church at Ephesus, but freely imparted and communicated them to them; See Gill on Acts 20:20.
John Wesley
20:27 For I have not shunned - Otherwise if any had perished, their blood would have been on his head.
Robert Jamieson, A. R. Fausset and David Brown
20:27 For I have not shunned to declare . . . all the counsel of God--God's way of salvation, and His kingdom of souls saved by His Son Jesus Christ. See Lk 7:30.
20:2820:28: Զգո՛յշ կացէք անձանց եւ ամենայն հօտիդ, յորում եդ զձեզ Հոգի՛ն Սուրբ տեսուչս, հովուել զժողովուրդ Տեառն, զոր ապրեցո՛յց արեամբ իւրով[2661]։ [2661] Ոմանք. Արեամբն իւրով։
28. Զգո՛յշ եղէք ինքներդ ձեր եւ ամբողջ հօտի համար, որի վրայ Սուրբ Հոգին տեսուչներ կարգեց ձեզ՝ հովուելու համար Տիրոջ ժողովրդին, որին նա փրկեց իր արիւնով:
28 Ուրեմն զգուշացէ՛ք ձեր անձերուն եւ բոլոր հօտին համար, որուն վրայ Սուրբ Հոգին ձեզ տեսուչ դրաւ Աստուծոյ* եկեղեցին հովուելու զոր իր արիւնովը ստացաւ։
Զգոյշ կացէք անձանց եւ ամենայն հօտիդ, յորում եդ զձեզ Հոգին Սուրբ տեսուչս` հովուել զժողովուրդ [88]Տեառն, զոր [89]ապրեցոյց արեամբ իւրով:

20:28: Զգո՛յշ կացէք անձանց եւ ամենայն հօտիդ, յորում եդ զձեզ Հոգի՛ն Սուրբ տեսուչս, հովուել զժողովուրդ Տեառն, զոր ապրեցո՛յց արեամբ իւրով[2661]։
[2661] Ոմանք. Արեամբն իւրով։
28. Զգո՛յշ եղէք ինքներդ ձեր եւ ամբողջ հօտի համար, որի վրայ Սուրբ Հոգին տեսուչներ կարգեց ձեզ՝ հովուելու համար Տիրոջ ժողովրդին, որին նա փրկեց իր արիւնով:
28 Ուրեմն զգուշացէ՛ք ձեր անձերուն եւ բոլոր հօտին համար, որուն վրայ Սուրբ Հոգին ձեզ տեսուչ դրաւ Աստուծոյ* եկեղեցին հովուելու զոր իր արիւնովը ստացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2828: Итак внимайте себе и всему стаду, в котором Дух Святый поставил вас блюстителями, пасти Церковь Господа и Бога, которую Он приобрел Себе Кровию Своею.
20:28  προσέχετε ἑαυτοῖς καὶ παντὶ τῶ ποιμνίῳ, ἐν ᾧ ὑμᾶς τὸ πνεῦμα τὸ ἅγιον ἔθετο ἐπισκόπους, ποιμαίνειν τὴν ἐκκλησίαν τοῦ θεοῦ, ἣν περιεποιήσατο διὰ τοῦ αἵματος τοῦ ἰδίου.
20:28. προσέχετε (Ye-should-hold-toward) ἑαυτοῖς (unto-selves) καὶ (and) παντὶ (unto-all) τῷ (unto-the-one) ποιμνίῳ, (unto-shepherd-belonged,"ἐν (in) ᾧ (unto-which) ὑμᾶς (to-ye) τὸ (the-one) πνεῦμα (a-currenting-to) τὸ (the-one) ἅγιον (hallow-belonged) ἔθετο ( it-had-placed ) ἐπισκόπους, (to-scouters-upon,"ποιμαίνειν (to-shepherd) τὴν ( to-the-one ) ἐκκλησίαν ( to-a-calling-out-unto ) τοῦ ( of-the-one ) θεοῦ , ( of-a-Deity ,"ἣν (to-which) περιεποιήσατο ( it-did-about-unto ) διὰ (through) τοῦ (of-the-one) αἵματος (of-a-blood) τοῦ (of-the-one) ἰδίου. (of-private-belonged)
20:28. adtendite vobis et universo gregi in quo vos Spiritus Sanctus posuit episcopos regere ecclesiam Dei quam adquisivit sanguine suoTake heed to yourselves and to the whole flock, wherein the Holy Ghost hath placed you bishops, to rule the Church of God which he hath purchased with his own blood.
28. Take heed unto yourselves, and to all the flock, in the which the Holy Ghost hath made you bishops, to feed the church of God, which he purchased with his own blood.
20:28. Take care of yourselves and of the entire flock, over which the Holy Spirit has stationed you as Bishops to rule the Church of God, which he has purchased by his own blood.
20:28. Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.
Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood:

28: Итак внимайте себе и всему стаду, в котором Дух Святый поставил вас блюстителями, пасти Церковь Господа и Бога, которую Он приобрел Себе Кровию Своею.
20:28  προσέχετε ἑαυτοῖς καὶ παντὶ τῶ ποιμνίῳ, ἐν ᾧ ὑμᾶς τὸ πνεῦμα τὸ ἅγιον ἔθετο ἐπισκόπους, ποιμαίνειν τὴν ἐκκλησίαν τοῦ θεοῦ, ἣν περιεποιήσατο διὰ τοῦ αἵματος τοῦ ἰδίου.
20:28. adtendite vobis et universo gregi in quo vos Spiritus Sanctus posuit episcopos regere ecclesiam Dei quam adquisivit sanguine suo
Take heed to yourselves and to the whole flock, wherein the Holy Ghost hath placed you bishops, to rule the Church of God which he hath purchased with his own blood.
20:28. Take care of yourselves and of the entire flock, over which the Holy Spirit has stationed you as Bishops to rule the Church of God, which he has purchased by his own blood.
20:28. Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.
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
28: "Внимайте себе..." - это не потому, что спасение себя предпочтительнее спасения стада, а потому, что когда мы внимаем себе, тогда и стадо получает пользу" (Феофил).

"Дух Святый поставил вас..." - не человеками поставлены вы, но Духом Святым через избрание и рукоположение (XIV:23), и в этом особенное побуждение внимать себе и всему стаду.

"Блюстителями..." - episkopoV... - епископами. Речь говорится к пресвитерам, но называются они епископами по тождеству некоторых их обязанностей, и обязанностей существенных, лучше выражаемых словом епископ, нежели пресвитер. Это не значит, чтобы епископы и пресвитеры не различались тогда по своему значению, обязанностям и правам в церкви, хотя несомненно, что не различались иногда по названию (ср. Феофил. ). Тот же апостол строго различает их, когда присвояет только епископу власть и право рукополагать пресвитера и судить его (Тит I:5; 1Тим. V:22, 19).

Под образным выражением "пасти церковь" - стадо Божие (Ин X:1: и д. ; XXI:15-17) означаются обязанности пресвитеров, как учителей веры и нравственности вверенного им частного христианского общества (Тим V:17; III:2; Еф IV:11; 1Пет. V:2), вообще - как надзирателей и охранителей стада от волков и всего, что вредно для стада.

"Которую Он приобрел кровию Своею..." Ср. Еф I:14; Тит I:14; 1Пет. II:9; 1Кор.VI:20. "Много убеждения в словах, которые показывают драгоценность предмета, и немалой мы подвергаемся опасности, если Господь для Церкви не пощадил собственной крови, а мы не имеем никакого попечения о спасении братии" (Злат. ).
Adam Clarke: Commentary on the Bible - 1831
20:28: Made you overseers - Εθετο επισκοπους, Appointed you bishops; for so we translate the original word in most places where it occurs: but overseers, or inspectors, is much more proper, from επι, over, and σκεπτομαι, I look. The persons who examine into the spiritual state of the flock of God, and take care to lead them in and out, and to find them pasture, are termed episcopoi, or superintendents. The office of a bishop is from God; a true pastor only can fulfill this office: it is an office of most awful responsibility; few there are who can fill it; and, of those who occupy this high and awful place, perhaps we may say there are fewer still who discharge the duties of it. There are, however, through the good providence of God, Christian bishops, who, while they are honored by the calling, do credit to the sacred function. And the annals of our Church can boast of at least as many of this class of men, who have served their God and their generation, as of any other order, in the proportion which this order bears to others in the Church of Christ. That bishop and presbyter, or elder, were at this time of the same order, and that the word was indifferently used of both, see noticed on Act 20:17 (note).
Feed the Church of God - This verse has been the subject of much controversy, particularly in reference to the term Θεου, of God, in this place; and concerning it there is great dissension among the MSS. and versions. Three readings exist in them, in reference to which critics and commentators have been much divided; viz. εκκλησιαν του Θεου, the Church of God; του Κυριου, of the Lord; Κυριου και Θεου, of the Lord and God. From the collections of Wetstein and Griesbach, it appears that but few MSS., and none of them very ancient, have the word Θεου, of God; with these only the Vulgate, and the later Syriac in the text, agree. Κυριου, of the Lord, is the reading of ACDE, several others, the Sahidic, Coptic, later Syriac in the margin, Armenian, Ethiopia, and some of the fathers. Κυριου και Θεου, of the Lord and of God, is the reading of the great majority; though the most ancient are for Κυριου, of the Lord: on this ground Griesbach has admitted this reading into the text, and put Κυριου και Θεου in the margin, as being next in authority.
Mr. Wakefield, who was a professed and conscientious Unitarian, decides for του Θεου, of God, as the true reading; but, instead of translating του ιδιου αἱματος, with his own blood, he translates, by his own Son, and brings some passages from the Greek and Roman writers to show that αἱμα and sanguis are used to signify son, or near relative; and, were this the only place where purchasing with his own blood occurred, we might receive this saying; but, as the redemption of man is, throughout the New Testament, attributed to the sacrificial death of Christ, it is not likely that this very unusual meaning should apply here. At all events, we have here a proof that the Church was purchased by the blood of Christ; and, as to his Godhead, it is sufficiently established in many other places. When we grant that the greater evidence appears to be in favor of του Κυριου, feed the Church of the Lord, which he has purchased with his own blood, we must maintain that, had not this Lord been God, his blood could have been no purchase for the souls of a lost world.
Albert Barnes: Notes on the Bible - 1834
20:28: Take heed, therefore - Attend to; be on your guard against the dangers which beset you, and seek to discharge your duty with fidelity.
Unto yourselves - To your own piety, opinions, and mode of life. This is the first duty of a minister; for without this all his preaching will be vain. Compare Col 4:17; Ti1 4:14. Ministers are beset with unique dangers and temptations, and against them they should be on their guard. In addition to the temptations which they have in common with other people, they are exposed to those special to their office - arising from flattery, and ambition, and despondency, and worldly-mindedness. And just in proportion to the importance of their office is the importance of the injunction of Paul, to take heed to themselves.
And to all the flock - The church; the charge entrusted to them. The church of Christ is often compared to a flock. See the John 10:1-20 notes; also Joh 21:15-17 notes. The word "flock" here refers particularly to the church, and not to the congregation in general, for it is represented to be what was purchased with the blood of the atonement. The command here is:
(1) To take heed to the church; that is, to instruct, teach, and guide it; to guard it from enemies Act 20:29, and to make it their special object to promote its welfare.
(2) to take heed to all the flock the rich and the poor, the bond and the free, the old and the young. It is the duty of ministers to seek to promote the welfare of each individual of their charge not to pass by the poor because they are poor, and not to be afraid of the rich because they are rich. A shepherd regards the I interest of the tenderest of the fold as much as the strongest; and a faithful minister will seek to advance the interest of all. To do this he should know all his people; should be acquainted, as far as possible, with their unique needs, character, and dangers, and should devote himself to their welfare as his first and main employment.
Over the which the Holy Ghost - Though they had been appointed, doubtless, by the church, or by the apostles, yet it is here represented as having been done by the Holy Spirit. It was by him:
(1) Because he had called and qualified them for their work; and,
(2) Because they had been set apart in accordance with his direction and will.
Overseers - ἐπισκόπους episkopous. "Bishops." The word properly denotes those who are appointed "to oversee or inspect anything." This passage proves that the name "bishop" was applicable to elders; that in the time of the apostles, the name "bishop" and "presbyter," or "elder," was given to the same class of officers, and, of course, that there was no distinction between them. One term was originally used to denote "office," the other term denotes "age," and both words were applied to the same persons in the congregation. The same thing occurs in Tit 1:5-7, where those who in Tit 1:5 are called "elders," are in Tit 1:7 called "bishops." See also Ti1 3:1-10; Phi 1:1.
To feed - ποιμαίνειν poimainein. This word is properly applied to the care which a shepherd exercises over his flock. See the notes on Joh 21:15-16. It is applicable not only to the act of feeding a flock, but also to that of protecting, guiding, and guarding it. It here denotes not merely the "duty" of instructing the church, but also of "governing" it; of "securing" it from enemies Act 20:29, and of "directing" its affairs so as to promote its edification and peace.
The church of God - This is one of three passages in the New Testament in regard to which there has been a long controversy among critics, which is not yet determined. The controversy is, whether is this the correct and genuine reading. The other two passages are, Ti1 3:16, and Jo1 5:7. The mss. and versions here exhibit three readings: "the church of God" τοῦ Θεός tou Theos the church of the Lord τοῦ Κυρίου tou Kuriou; and the church of the Lord and God Κυρίος καὶ Θεός Kurios kai Theos. The Latin Vulgate reads it "God." The Syriac, "the Lord." The Arabic, "the Lord God." The Ethiopic, "the Christian family of God." The reading which now occurs in our text is found in no ancient mss. except the Vatican Codex, and occurs nowhere among the writings of the fathers except in Athanasius, in regard to whom also there is a various reading.
It is retained, however, by Beza, Mill, and Whitby as the genuine reading. The most ancient mss., and the best, read "the church of the Lord," and this probably was the genuine text. It has been adopted by Griesbach and Wetstein; and many important reasons may be given why it should be retained. See those reasons stated at length in Kuinoel "in loco"; see also Griesbach and Wetstein. It may be remarked, that a change from Lord to God might easily be made in the transcribing, for in ancient mss. the words are not written at length, but are abbRev_iated. Thus, the name Christ Χριστός Christos is written ChoS; the name God θεός theos is written ThoS; the name Lord κύριος kurios is written KOS; and a mistake, therefore, of a single letter would lead to the variations observable in the manuscripts. Compare in this place the note of Mill in his Greek Testament. The authority for the name "God" is so doubtful that it should not be used as a proof text on the divinity of Christ, and is not necessary, as there are so many undisputed passages on that subject.
Which he hath purchased - The word used here περιεποιήσατο periepoiē sato occurs but in one other place in the New Testament - Ti1 3:13, "For they that have used the office of deacon well, purchase to themselves a good degree and great boldness in the faith." The word properly means "to acquire or gain anything; to make it ours." This may be done by a price, or by labor, etc. The noun (περιποίησις peripoiē sis) derived from this verb is used several times in the New Testament, and denotes "acquisition:" Th1 5:9, God hath appointed us "to obtain" (unto the obtaining or acquisition of) salvation"; Th2 2:14, "Whereunto he called you by our gospel to the obtaining of the glory of our Lord Jesus Christ"; Pe1 2:9; Tit 2:14; Eph 1:14. In this place it means that Christ had "acquired, gained, or procured," the church for himself by paying his own life as the price. The church is often represented as having thus been bought with a price, Co1 6:20; Co1 7:23; Pe2 2:1.
With his own blood - With the sacrifice of his own life; for blood is often put for life, and to shed the blood is equivalent to faking the life. See the notes on Rom 3:25. The doctrines taught here are:
(1) That the death of Christ was an atoning sacrifice; that he offered himself to purchase a people to his own service.
(2) that the church is, therefore, of special value a value to be estimated by the price paid for it. Compare Pe1 1:18-19.
(3) that this fact should make the purity and salvation of the church an object of special solicitude with ministers of the gospel. They should be deeply affected in view of that blood which has been shed for the church; and they should guard and defend it as having been bought with the highest price in the universe. The chief consideration that will make ministers faithful and self-denying is, that the church has been bought with a price. If the Lord Jesus so loved it; if he gave himself for it, they should be willing to deny themselves; to watch, and toil, and pray, that the great object of his death the purity and the salvation of that church - may be obtained.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:28: Take: Ch2 19:6, Ch2 19:7; Mar 13:9; Luk 21:34; Co1 9:26, Co1 9:27; Col 4:17; Ti1 4:16; Heb 12:15
all: Act 20:29; Sol 1:7, Sol 1:8; Isa 40:11, Isa 63:11; Jer 13:17, Jer 13:20, Jer 31:10; Eze 34:31; Mic 7:14; Luk 12:32; Pe1 5:2, Pe1 5:3
over: Act 13:2, Act 14:23; Co1 12:8-11, Co1 12:28-31; Ti1 4:14
overseers: Phi 1:1; Ti1 3:2, Ti1 5:17; Tit 1:7; Heb 13:17; Pe1 2:25, Greek
to feed: Psa 78:70-72; Pro 10:21; Isa 40:11; Jer 3:15; Eze 34:3; Mic 5:4, Mic 7:14; Zac 11:4; Mat 2:6 *Gr: Joh 21:15-17; Pe1 5:2, Pe1 5:3
the church: Co1 1:2, Co1 10:32, Co1 11:22, Co1 15:9; Gal 1:13; Ti1 3:5, Ti1 3:15, Ti1 3:16
which he: Psa 74:2; Isa 53:10-12; Eph 1:7, Eph 1:14; Col 1:14; Heb 9:12-14; Pe1 1:18, Pe1 1:19, Pe1 2:9; Rev 5:9
Geneva 1599
20:28 Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to (g) feed the church of God, which (h) he hath purchased with (i) his own blood.
(g) To keep it, to feed and govern it.
(h) A notable sentence for Christ's Godhead: which shows plainly in his person, how that by reason of the joining together of the two natures in his own person, that which is proper to one is spoken of the other, being taken as deriving from one another, and not in the original: which in old time the godly fathers termed a communicating or fellowship of properties or attributes, that is to say, a making common of that to two, which belongs but to one.
(i) The words "his own" show forth the excellency of that blood.
John Gill
20:28 Take heed therefore unto yourselves,.... Since the blood of men may be required of those, who are negligent or partial in their office, and shun to declare the whole counsel of God: this exhortation is given them not merely as men, to take care of their bodily health, the outward concerns of life, and provide for themselves and families; nor merely as Christians, but as ministers of the Gospel; that they would take heed to their gifts, to use and improve them, and not neglect them; to their time, that they spend it aright, and not squander it away; and to their spirit, temper, and passions, that they are not governed by them; and to their lives and conversations, that they be exemplary to those who are under their care; and to their doctrine, that it be according to the Scriptures; that it be the doctrine of Christ, and the same with the apostles; that it be according to godliness, and that it tends to edification; that it be sound and incorrupt, pure and unmixed, and all of a piece and consistent with itself; and that they be not infected and carried away with errors and heresies:
and to all the flock; the church and all the members of it, which are compared to a flock of sheep, which are to be looked after and watched over by the ministers of the word, who are as shepherds to them, lest they should be infected, or any damage done them. The people of God are compared to sheep on many accounts; before conversion, for their going astray, when they are as lost sheep; after conversion, for their meek and inoffensive carriage and behaviour, and for their patience in bearing sufferings, to which they are exposed: and a church of Christ is compared to a flock of them, being in Gospel order, folded together and feeding in the same pasture, attending the word and ordinances, under the care of shepherds appointed by Christ the chief shepherd; whose business it is to take heed unto them, and care of them, to learn to know their state and condition, to watch over them, and to feed them with knowledge and with understanding, for which they are qualified by Christ; and they are to take heed unto everyone in the flock, the poor of the flock as well as others, the lambs as well as the sheep, and the sick and the diseased, the torn, and straying, and driven away, as well as the fat and the strong: and this flock, though a little flock, is a holy and beautiful one, a flock of men, and of the souls of men dear to God, to Christ and the blessed Spirit; and a special regard should be had unto them, and that for reasons following:
over which the Holy Ghost hath made you overseers; or "bishops"; this is said to the elders of the church, Acts 20:17 which shows that the office of an elder and a bishop is one and the same office; and this contains in it more than one argument why they should take heed to the flock; as because they are the overseers of it, who have the care and oversight of the flock, that is under their inspection, and is their proper province, and office; and this they were put into by the Holy Ghost, who gave them gifts to qualify them for it, and called, and inclined them to undertake it, as well as moved the people to make choice of them for this purpose; and since, therefore, this was an affair in which the Holy Ghost was so much concerned, it became them very diligently to attend it:
to feed the church of God; with knowledge and understanding; and discharge the whole office of faithful shepherds to the flock, by feeding the flock and not themselves, strengthening the diseased, healing the sick, binding up the broken, bringing again that which was driven away, and seeking up that which was lost: and here is another argument suggested, to stir up to a diligent performance of this work; and that is, that this flock is the church of God, a set of men whom God has chosen for himself, and called by his grace out of the world, and separated for his own use and glory, and among whom he dwells; and therefore to be fed with the faithful word, with the finest of the wheat, and not with the chaff of human schemes, and with the wind of false doctrine, nor with anything that is vain, trifling, and deceitful; but with the solid doctrines of the Gospel, with the words of faith and good doctrine, with the wholesome words of Christ Jesus, which have in them milk for babes and meat for strong men, and with and by the ordinances of the Gospel, which are the green pastures they are to be guided into, and abide in; and in all they are to be directed to Christ, the sum of the word and ordinances, who is the bread of life, and food of faith; and that the church should be thus fed, is the will of Christ, who has appointed and ordered his ministers to feed his lambs and sheep, and has furnished them with what is necessary for this work; this is the design of the ministry of the Gospel, and the administration of ordinances; and the churches of Christ are placed where food may be had, where the word is faithfully preached, and the ordinances truly administered: some copies read, "the church of the Lord"; and others, and so the Complutensian edition, "the church of the Lord and God":
which he hath purchased with his own blood; which being the blood not only of a pure and innocent man, but of one that is truly and properly God as well as man, was a sufficient ransom price to redeem the church and people of God from sin, the law, its curse and condemnation: so that this is no inconsiderable proof of the true and proper deity of Christ; and contains a fresh argument, or reason, why the flock of God and "church of Christ", as the Syriac version reads; or "the church of the Lord and God", as in five of Beza's exemplars: or "of the Lord God", as the Arabic version, should be taken heed unto and fed; because it must needs be dear to God and Christ, and precious to them, since so great a price has been paid for it. The purchaser is God, Christ who is God over all, blessed for ever, not a creature; that could never have made such a purchase, it could not have purchased a single sheep or lamb in this flock, no man can redeem his brother, or give to God a ransom for him, much less the whole flock; but Christ being God, was able to make such a purchase, and he has actually made it, and given a sufficient price for it; not to Satan, with whom these sheep were a prey, and from whom they are taken in virtue of the ransom given; but to God, from whom they strayed, against whom they sinned, and whose law they broke; and this price was not silver and gold, nor men, nor people: but Christ himself, his life and blood; and which were his "own", the human nature, the blood of which was shed, and its life given being in union with his divine person, and was in such sense his own, the property of the Son of God, as the life and blood of no mere man are theirs: and this purchase now being made in this way, and by such means, is a very proper one; it is not made without price, but with an invaluable one; and it is a legal purchase, a valuable consideration being given for it, perfectly equivalent to it; and therefore is a complete one, there is nothing wanting to make it more firm, it is a finished purchase; and it is a very peculiar one, it is a peculiar people that are purchased, called the purchased possession, Eph 1:14 and a peculiar price which is paid for it; there is no other of the same kind, nor any thing like it, and it is made by a peculiar person, one that is God and man in one person.
John Wesley
20:28 Take heed therefore - I now devolve my care upon you; first to yourselves; then to the flock over which the Holy Ghost hath made you overseers - For no man, or number of men upon earth, can constitute an overseer, bishop, or any other Christian minister. To do this is the peculiar work of the Holy Ghost: to feed the Church of God - That is, the believing, loving, holy children of God; which he hath purchased - How precious is it then in his sight! with his own blood - For it is the blood of the only begotten Son of God, 1Jn 1:7.
Robert Jamieson, A. R. Fausset and David Brown
20:28 Take heed . . . unto yourselves--Compare Ti1 3:2-7; Ti1 4:16; Ti1 6:11.
and to all the flock--Compare Heb 13:17. Observe here how the personal is put before the pastoral care.
over . . . which the Holy Ghost hath made you--Compare Jn 20:22-23; Eph 4:8, Eph 4:11-12; Rev_ 3:1. (Acts 14:23 shows that the apostle did not mean to exclude human ordination).
overseers--or, as the same word is everywhere else rendered in our version, "bishops." The English Version has hardly dealt fair in this case with the sacred text, in rendering the word "overseers," whereas it ought here, as in all other places, to have been "bishops," in order that the fact of elders and bishops having been originally and apostolically synonymous, might be apparent to the ordinary English reader, which now it is not [ALFORD]. The distinction between these offices cannot be certainly traced till the second century, nor was it established till late in that century.
to feed the church of God--or, "the Church of the Lord." Which of these two readings of the text is the true one, is a question which has divided the best critics. The evidence of manuscripts preponderates in favor of "THE LORD"; some of the most ancient Versions, though not all, so read; and ATHANASIUS, the great champion of the supreme Divinity of Christ early in the fourth century, says the expression "Church of God" is unknown to the Scriptures. Which reading, then, does the internal evidence favor? As "Church of God" occurs nine times elsewhere in Paul's writings, and "Church of the Lord" nowhere, the probability, it is said, is that he used his wonted phraseology here also. But if he did, it is extremely difficult to see how so many early transcribers should have altered it into the quite unusual phrase, "Church of the Lord"; whereas, if the apostle did use this latter expression, and the historian wrote it so accordingly, it it easy to see how transcribers might, from being so accustomed to the usual phrase, write it "Church of God." On the whole, therefore, we accept the second reading as most probably the true one. But see what follows.
which he hath purchased--"made His own," "acquired."
with his own blood--"His own" is emphatic: "That glorified Lord who from the right hand of power in the heavens is gathering and ruling the Church, and by His Spirit, through human agency, hath set you over it, cannot be indifferent to its welfare in your hands, seeing He hath given for it His own most precious blood, thus making it His own by the dearest of all ties." The transcendent sacredness of the Church of Christ is thus made to rest on the dignity of its Lord and the consequent preciousness of that blood which He shed for it. And as the sacrificial atoning character of Christ's death is here plainly expressed, so His supreme dignity is implied as clearly by the second reading as it is expressed by the first. What a motive to pastoral fidelity is here furnished!
20:2920:29: Քանզի գիտեմ ես, եթէ յետ իմոյ մեկնելոյ՝ գայցեն գայլք յափշտակօղք ՚ի ձեզ որ ո՛չ խնայեսցեն հօտիդ[2662]։ [2662] Ոմանք. Թէ յետ իմոյ ելանելոյ յաշխարհէս գայցեն... ոչ խնայիցեն հօ՛՛։ ՚Ի լուս՛՛. Հօտին. համաձայն ոմանց ՚ի բնաբ՛՛։
29. Սակայն ես գիտեմ, որ իմ մեկնելուց յետոյ ձեր մէջ կը գան յափշտակիչ գայլեր, որոնք չեն խնայի հօտին:
29 Քանզի գիտեմ թէ իմ զատուելէս ետքը ձեր մէջ յափշտակող* գայլեր պիտի մտնեն, որոնք պիտի չխնայեն հօտին։
Քանզի գիտեմ ես եթէ յետ իմոյ մեկնելոյ գայցեն գայլք յափշտակողք ի ձեզ, որ ոչ խնայեսցեն հօտին:

20:29: Քանզի գիտեմ ես, եթէ յետ իմոյ մեկնելոյ՝ գայցեն գայլք յափշտակօղք ՚ի ձեզ որ ո՛չ խնայեսցեն հօտիդ[2662]։
[2662] Ոմանք. Թէ յետ իմոյ ելանելոյ յաշխարհէս գայցեն... ոչ խնայիցեն հօ՛՛։ ՚Ի լուս՛՛. Հօտին. համաձայն ոմանց ՚ի բնաբ՛՛։
29. Սակայն ես գիտեմ, որ իմ մեկնելուց յետոյ ձեր մէջ կը գան յափշտակիչ գայլեր, որոնք չեն խնայի հօտին:
29 Քանզի գիտեմ թէ իմ զատուելէս ետքը ձեր մէջ յափշտակող* գայլեր պիտի մտնեն, որոնք պիտի չխնայեն հօտին։
zohrab-1805▾ eastern-1994▾ western am▾
20:2929: Ибо я знаю, что, по отшествии моем, войдут к вам лютые волки, не щадящие стада;
20:29  ἐγὼ οἶδα ὅτι εἰσελεύσονται μετὰ τὴν ἄφιξίν μου λύκοι βαρεῖς εἰς ὑμᾶς μὴ φειδόμενοι τοῦ ποιμνίου,
20:29. ἐγὼ (I) οἶδα (I-had-come-to-see) ὅτι (to-which-a-one) εἰσελεύσονται ( they-shall-come-into ) μετὰ (with) τὴν (to-the-one) ἄφιξίν (to-a-tracking-off) μου (of-me,"λύκοι (wolves) βαρεῖς ( weighted ,"εἰς (into) ὑμᾶς (to-ye,"μὴ (lest) φειδόμενοι ( sparing ) τοῦ (of-the-one) ποιμνίου, (of-shepherd-belonged,"
20:29. ego scio quoniam intrabunt post discessionem meam lupi graves in vos non parcentes gregiI know that after my departure ravening wolves will enter in among you, not sparing the flock.
29. I know that after my departing grievous wolves shall enter in among you, not sparing the flock;
20:29. I know that after my departure ravenous wolves will enter among you, not sparing the flock.
20:29. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.
For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock:

29: Ибо я знаю, что, по отшествии моем, войдут к вам лютые волки, не щадящие стада;
20:29  ἐγὼ οἶδα ὅτι εἰσελεύσονται μετὰ τὴν ἄφιξίν μου λύκοι βαρεῖς εἰς ὑμᾶς μὴ φειδόμενοι τοῦ ποιμνίου,
20:29. ego scio quoniam intrabunt post discessionem meam lupi graves in vos non parcentes gregi
I know that after my departure ravening wolves will enter in among you, not sparing the flock.
20:29. I know that after my departure ravenous wolves will enter among you, not sparing the flock.
20:29. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.
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
29: "По отшествии моем..." Представляется, что пребывание апостола среди малоазийских христиан было препятствием для волков вторгнуться в стадо, что они не смели напасть на это стадо, когда Павел был тут. Теперь апостол предсказывает "двоякое бедствие: и его не будет, и другие станут нападать..." (Злат. ).

"Не просто сказал - волки, но прибавил лютые, желая выразить их силу и свирепость, а что всего тяжелее, эти волки, говорит, от вас самих восстанут: это особенно тяжко, когда бывает междоусобная брань..." (Злат. ). Под именем лютых волков здесь разумеются лжеучители, лжеучение которых хуже всякого внешнего гонения будет расхищать стадо Божие, развращая и погубляя не тела, а самые души верующих.

Нет сомнения, что Боговдохновенный взор апостола мог проникать в будущее без всяких указаний или признаков его в настоящем. Но, возможно, было и то, что само это настоящее уже носило в себе признаки тревожного будущего, что, может быть, еще укрывалось от других, менее проницательных, но не укрывалось от Павла. Он мог уже в это время примечать те семена, незаметные для других, из коих со временем должны были вырасти опасные плоды. Ефес был одним из центральных малоазийских пунктов, в котором приходили в соприкосновение важнейшие религиозные и философские системы востока и запада. Появления лжеучителей посему здесь естественнее всего было ожидать, особенно имея в виду то, что апостолу всего через каких-нибудь три года после сего уже пришлось писать против появившихся волков в Колоссах, а затем и в Ефесе (посл. к Тимофею). Следы появления лжеучителей в Ефесе в ближайшее к данному время подтверждаются также апокалипсическими письмами Иоанна Богослова, посланием Иуды и первым посланием Иоанна Богослова. Очевидно, предречение Ап. Павла исполнилось в точности.
Adam Clarke: Commentary on the Bible - 1831
20:29: After my departing - Referring, most likely, to his death; for few of these evils took place during his life.
Grievous wolves - Persons professing to be teachers; Judaizing Christians, who, instead of feeding the flock, would feed themselves, even to the oppression and ruin of the Church.
Albert Barnes: Notes on the Bible - 1834
20:29: For I know this - By what he had seen in other places; by his knowledge of human nature, and of the dangers to which they were exposed; and by the guidance of inspiration.
After my departure - His presence had been the means of guarding the church, and preserving it from these dangers. Now that the founder and guide of the church was to be removed, they would be exposed to dissensions and dangers.
Grievous wolves - Heavy βαρεῖς bareis, strong, mighty, dangerous wolves - so strong that the feeble flock would not be able to resist them. The term "wolves" is used to denote "the enemies of the flock - false, and hypocritical, and dangerous teachers." Compare Mat 10:16.
Enter in among you - From abroad; doubtless referring particularly to the Jews, who might be expected to distract and divide them.
Not sparing the flock - Seeking to destroy the church. The Jews would regard it with special hostility, and would seek to destroy it in every way. Probably they would approach them with great professed friendship for them, and expressing a desire only to defend the laws of Moses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:29: wolves: Zep 3:3; Mat 7:15, Mat 10:16; Luk 10:3; Joh 10:12; Pe2 2:1
not: Jer 13:20, Jer 23:1; Eze 34:2, Eze 34:3; Zac 11:17
Geneva 1599
20:29 (9) For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.
(9) A prophecy of pastors that would immediately degenerate into wolves, against those who boast and brag only of a succession of persons.
John Gill
20:29 For I know this,.... By divine revelation:
that after my departing; either out of this world, or after his leaving them now, and proceeding on, his journey:
shall grievous wolves enter in among you; false teachers, comparable to wolves, for their craft and cunning, and for their greedy, covetous, and voracious dispositions; and who would be very grievous, troublesome, and even intolerable to them; these, he knew, would enter privily, at an unawares, into their churches, and set up themselves for preachers, without being called or sent:
not sparing the flock; fleecing it instead of feeding it, making merchandise of it, and like the Pharisees, under religious pretences, devour widows' houses, and drain the purses of men; and having as little compassion upon their souls, poisoning them with their errors and heresies, subverting their faith, and bringing them into swift ruin and destruction, as much as would in them lie.
John Wesley
20:29 Grievous wolves - From without, namely, false apostles. They had, not yet broke in on the Church at Ephesus.
Robert Jamieson, A. R. Fausset and David Brown
20:29 after my departing shall grievous wolves enter in among you--Two classes of coming enemies are here announced, the one more external to themselves, the other bred in the bosom of their own community; both were to be teachers, but the one, "grievous wolves," not sparing, that is, making a prey of the flock; the other (Acts 20:30), simply sectarian "perverters" of the truth, with the view of drawing a party after them. Perhaps the one pointed to that subtle poison of Oriental Gnosticism which we know to have very early infected the Asiatic churches; the other to such Judaizing tendencies as we know to have troubled nearly all the early churches. See the Epistles to the Ephesians, Colossians, and Timothy, also those to the seven churches of Asia (Rev. 2:1-3:22). But watchfulness against all that tends to injure and corrupt the Church is the duty of its pastors in every age.
20:3020:30: Եւ ՚ի ձէնջ յարիցեն արք որ խօսիցին թե՛ւրս, ձգե՛լ զաշակերտսն զկնի իւրեանց[2663]։ [2663] Ոմանք. Խօսեսցին... ձգել զաշակերտեալսն։
30. Ձեր միջից էլ դուրս կը գան մարդիկ, որ թիւր բաներ կը խօսեն՝ աշակերտներին իրենց յետեւից քարշ տալու համար:
30 Եւ ձեզմէ ալ այնպիսի՛ մարդիկ պիտի ելլեն, որոնք ծուռ բաներ պիտի խօսին՝ աշակերտները իրենց ետեւէն քաշելու համար։
Եւ ի ձէնջ յարիցեն արք որք խօսիցին թեւրս` ձգել զաշակերտսն զկնի իւրեանց:

20:30: Եւ ՚ի ձէնջ յարիցեն արք որ խօսիցին թե՛ւրս, ձգե՛լ զաշակերտսն զկնի իւրեանց[2663]։
[2663] Ոմանք. Խօսեսցին... ձգել զաշակերտեալսն։
30. Ձեր միջից էլ դուրս կը գան մարդիկ, որ թիւր բաներ կը խօսեն՝ աշակերտներին իրենց յետեւից քարշ տալու համար:
30 Եւ ձեզմէ ալ այնպիսի՛ մարդիկ պիտի ելլեն, որոնք ծուռ բաներ պիտի խօսին՝ աշակերտները իրենց ետեւէն քաշելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
20:3030: и из вас самих восстанут люди, которые будут говорить превратно, дабы увлечь учеников за собою.
20:30  καὶ ἐξ ὑμῶν αὐτῶν ἀναστήσονται ἄνδρες λαλοῦντες διεστραμμένα τοῦ ἀποσπᾶν τοὺς μαθητὰς ὀπίσω αὐτῶν.
20:30. καὶ (and) ἐξ (out) ὑμῶν (of-ye) [αὐτῶν] "[of-them]" ἀναστήσονται ( they-shall-stand-up ,"ἄνδρες (men," λαλοῦντες ( speaking-unto ) διεστραμμένα ( to-having-had-come-to-be-beturned-through ) τοῦ (of-the-one) ἀποσπᾷν (to-off-draw-unto) τοὺς (to-the-ones) μαθητὰς (to-learners) ὀπίσω (aback-unto-which) ἑαυτῶν: (of-selves)
20:30. et ex vobis ipsis exsurgent viri loquentes perversa ut abducant discipulos post seAnd of your own selves shall arise men speaking perverse things, to draw away disciples after them.
30. and from among your own selves shall men arise, speaking perverse things, to draw away the disciples after them.
20:30. And from among yourselves, men will rise up, speaking perverse things in order to entice disciples after them.
20:30. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.
Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them:

30: и из вас самих восстанут люди, которые будут говорить превратно, дабы увлечь учеников за собою.
20:30  καὶ ἐξ ὑμῶν αὐτῶν ἀναστήσονται ἄνδρες λαλοῦντες διεστραμμένα τοῦ ἀποσπᾶν τοὺς μαθητὰς ὀπίσω αὐτῶν.
20:30. et ex vobis ipsis exsurgent viri loquentes perversa ut abducant discipulos post se
And of your own selves shall arise men speaking perverse things, to draw away disciples after them.
20:30. And from among yourselves, men will rise up, speaking perverse things in order to entice disciples after them.
20:30. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:30: Also of your own selves, etc. - From out of your own assembly shall men arise, speaking perverse things, teaching for truth what is erroneous in itself, and perversive of the genuine doctrine of Christ crucified.
To draw away disciples - To make schisms or rents in the Church, in order to get a party to themselves. See, here, the cause of divisions in the Church:
1. The superintendents lose the life of God, neglect the souls of the people, become greedy of gain, and, by secular extortions, oppress the people.
2. The members of the Church, thus neglected, oppressed, and irritated, get their minds alienated from their rapacious pastors.
3. Men of sinister views take advantage of this state of distraction, foment discord, preach up the necessity of division, and thus the people become separated from the great body, and associate with those who profess to care for their souls, and who disclaim all secular views.
In this state of distraction, it is a high proof of God's love to his heritage, if one be found who, possessing the true apostolic doctrine and spirit, rises up to call men back to the primitive truth, and restore the primitive discipline. How soon the grievous wolves and perverse teachers arose in the Churches of Asia Minor, the first chapters of the Apocalypse inform us. The Nicolaitans had nearly ruined the Church of Ephesus, Rev 1:2, Rev 1:6. The same sect, with other false teachers, infested the Church of Pergamos, and preached there the doctrine of Balaam, Rev 2:14, Rev 2:15. A false prophetess seduced the Church of Thyatira, Rev 2:20. All these Churches were in Asia Minor, and probably bishops or ministers from each were present at this convocation.
Albert Barnes: Notes on the Bible - 1834
20:30: Also of your own selves - From your own church; from those who profess to. be Christians.
Speaking perverse things - Crooked, perverted, distracting doctrines διεστραμμένα diestrammena. Compare the notes on Act 13:10. They would proclaim doctrines tending to distract and divide the church. The most dangerous enemies which the church has had have been nurtured in its own bosom, and have consisted of those who have perverted the true doctrines of the gospel. Among the Ephesians, as among the Corinthians Co1 1:11-13, there might be parties formed; there might be people influenced by ambition, like Diotrephes Jo3 1:9, or like Phygellus or Hermogenes Ti2 1:15, or like Hymeneus and Alexander, Ti1 1:20. Men under the influence of ambition, or from the love of power or popularity, form parties in the church, produce divisions and distractions, and greatly retard its internal prosperity, and mar its peace. The church of Christ would have little to fear from external enemies if it nurtured no foes in its own bosom; and all the power of persecutors is not so much to be dreaded as the plans, the parties, the strifes, the heart burnings, and the contentions which are produced by those who love and seek power, among the professed friends of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:30: of your: Mat 26:21-25; Ti1 1:19, Ti1 1:20; Ti2 2:17, Ti2 2:18, Ti2 4:3, Ti2 4:4; Pe2 2:1-3; Jo1 2:19; Jo2 1:7; Jde 1:4-16; Rev 2:6
speaking: Pro 19:1, Pro 23:33; Isa 59:3; Ti1 5:13, Ti1 6:5; Pe2 2:18; Jde 1:15, Jde 1:16
to draw: Act 5:36, Act 5:37, Act 21:38; Mat 23:15; Co1 1:12-15; Gal 6:12, Gal 6:13
Geneva 1599
20:30 Also of your own selves shall men arise, speaking perverse things, to (k) draw away disciples after them.
(k) This is great misery, to want the presence of such a shepherd, but it is a greater misery to have wolves enter in.
John Gill
20:30 Also of your own selves shall men arise,.... Not only false teachers from abroad should come and enter among them, but some would spring up out of their own communities, such as had been admitted members of them, and of whom they had hoped well; such were Hymenseus, Philetus, Alexander, Hertoogenes, and Phygellus;
speaking perverse things; concerning God, and Christ, and the Gospel; distorted things, wresting the Scriptures to their own destruction, and that of others; things that are disagreeable to the word of God, and pernicious to the souls of men:
to draw away disciples after them; to rend away members from the churches, make schisms and divisions, form parties, set themselves at the head of them, and establish new sects, called after their own names; see 1Jn 2:19.
John Wesley
20:30 Yea, from among yourselves men will arise - Such were the Nicolaitans, of whom Christ complains, Rev_ 2:6; to draw away disciples - From the purity of the Gospel and the unity of the body.
20:3120:31: Վասն այսորիկ արթո՛ւն կացէք, եւ յիշեցէ՛ք՝ զի զերկեա՛մ մի զցա՛յգ եւ զցերեկ՝ ո՛չ դադարեցի արտասուօք խրատել զմի մի՛ իւրաքանչիւր[2664]։ [2664] Ոմանք. Վասն այնորիկ... զի զերեամ մի... իւրաքանչիւրոք ՚ի ձէնջ։ Ոսկան. Զի զերկամ մի։
31. Դրա համար էլ արթո՛ւն կացէք եւ յիշեցէ՛ք, որ ամբողջ երեք տարի, գիշեր-ցերեկ, առանց դադարի իւրաքանչիւրիդ մէկ-մէկ՝ արտասուքներով խրատեցի:
31 Ուստի արթո՛ւն կեցէք եւ մտքերնիդ բերէք՝ թէ երեք տարի գիշեր ու ցորեկ չդադարեցայ ամէն մէկը արցունքով խրատելէ։
Վասն այսորիկ արթուն կացէք եւ յիշեցէք զի [90]զերեամ մի զցայգ եւ զցերեկ ոչ դադարեցի արտասուօք խրատել զմի մի իւրաքանչիւր:

20:31: Վասն այսորիկ արթո՛ւն կացէք, եւ յիշեցէ՛ք՝ զի զերկեա՛մ մի զցա՛յգ եւ զցերեկ՝ ո՛չ դադարեցի արտասուօք խրատել զմի մի՛ իւրաքանչիւր[2664]։
[2664] Ոմանք. Վասն այնորիկ... զի զերեամ մի... իւրաքանչիւրոք ՚ի ձէնջ։ Ոսկան. Զի զերկամ մի։
31. Դրա համար էլ արթո՛ւն կացէք եւ յիշեցէ՛ք, որ ամբողջ երեք տարի, գիշեր-ցերեկ, առանց դադարի իւրաքանչիւրիդ մէկ-մէկ՝ արտասուքներով խրատեցի:
31 Ուստի արթո՛ւն կեցէք եւ մտքերնիդ բերէք՝ թէ երեք տարի գիշեր ու ցորեկ չդադարեցայ ամէն մէկը արցունքով խրատելէ։
zohrab-1805▾ eastern-1994▾ western am▾
20:3131: Посему бодрствуйте, памятуя, что я три года день и ночь непрестанно со слезами учил каждого из вас.
20:31  διὸ γρηγορεῖτε, μνημονεύοντες ὅτι τριετίαν νύκτα καὶ ἡμέραν οὐκ ἐπαυσάμην μετὰ δακρύων νουθετῶν ἕνα ἕκαστον.
20:31. διὸ (through-to-which) γρηγορεῖτε, (ye-should-watch-unto," μνημονεύοντες ( remembering-of ) ὅτι (to-which-a-one) τριετίαν (to-a-three-yearing-unto) νύκτα (to-nights) καὶ (and) ἡμέραν (to-days) οὐκ (not) ἐπαυσάμην ( I-ceased ) μετὰ (with) δακρύων (of-tears) νουθετῶν (mind-placing-unto) ἕνα (to-one) ἕκαστον. (to-each)
20:31. propter quod vigilate memoria retinentes quoniam per triennium nocte et die non cessavi cum lacrimis monens unumquemque vestrumTherefore watch, keeping in memory that for three years I ceased not with tears to admonish every one of you, night and day.
31. Wherefore watch ye, remembering that by the space of three years I ceased not to admonish every one night and day with tears.
20:31. Because of this, be vigilant, retaining in memory that throughout three years I did not cease, night and day, with tears, to admonish each and every one of you.
20:31. Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears.
Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears:

31: Посему бодрствуйте, памятуя, что я три года день и ночь непрестанно со слезами учил каждого из вас.
20:31  διὸ γρηγορεῖτε, μνημονεύοντες ὅτι τριετίαν νύκτα καὶ ἡμέραν οὐκ ἐπαυσάμην μετὰ δακρύων νουθετῶν ἕνα ἕκαστον.
20:31. propter quod vigilate memoria retinentes quoniam per triennium nocte et die non cessavi cum lacrimis monens unumquemque vestrum
Therefore watch, keeping in memory that for three years I ceased not with tears to admonish every one of you, night and day.
20:31. Because of this, be vigilant, retaining in memory that throughout three years I did not cease, night and day, with tears, to admonish each and every one of you.
20:31. Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears.
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
31: "Бодрствуйте...", - то же, что внимайте (28: ст. ). Как лучшее воодушевление к этому, апостол снова указывает на свои непрестанные усиленные труды и тяготы в устроении христианских обществ.

"Три года" - круглое общее число вместо определенного: собственно три месяца в синагоге (XIX:8) да два года в училище Тиранна (XIX:10).

"Со слезами..." (ст. 19). "Довольно сделано с моей стороны: я три года оставался здесь; довольно они наставлены, довольно утверждены" (Злат. ).
Adam Clarke: Commentary on the Bible - 1831
20:31: Therefore watch, and remember - The only way to abide in the truth is to watch against evil, and for good; and to keep in mind the heavenly doctrines originally received. Unwatchfulness and forgetfulness are two grand inlets to apostasy.
By the space of three years - Τριετιαν. The Greek word here does not necessarily mean three whole years: it may be months more or less. In Act 19:8, Act 19:10, we have an account of his spending two years and three months among them; probably this is all that is intended. One MS., perceiving that the time of three years was not completed, inserts διετιαν, the space of two years.
Albert Barnes: Notes on the Bible - 1834
20:31: Therefore watch - Mat 24:42. In view of the dangers which beset yourselves Act 20:28, the danger from people not connected with the church Act 20:29, and the danger which will arise from the love of power among yourselves Act 20:30, be on your guard. Observe the approach of danger, and set yourselves against it.
Remember - Recall my counsels and admonitions in reference to these dangers.
By the space of three years - In Act 19:10, we are told that Paul spent two years in the school of Tyrannus. In Act 19:8, it is said that he was teaching in the synagogue at Ephesus three months. In addition to this, it is not improbable that he spent some months more in Ephesus in instructing the church in other places. Perhaps, however, by the phrase three years, he meant to use merely a round number, denoting about three years; or, in accordance with the Jewish custom, part of each of the three years one whole year, and a considerable portion of the two others. Compare the notes on Mat 12:40.
I ceased not - I continued to do it.
To warn - To admonish; to place before the mind νουθετῶν nouthetō n; setting the danger and duty of each individual before him.
Everyone - He had thus set them an example of what he had enjoined, Act 20:28. He had admonished each individual, whatever was his rank or standing. It is well when a minister can refer to his own example as an illustration of what he meant by his precepts.
Night and day - Continually; by every opportunity.
With tears - Expressive of his deep feeling, and his deep interest in their welfare. See the notes on Act 20:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:31: watch: Mat 13:25; Mar 13:34-37; Luk 21:36; Ti2 4:5; Heb 13:17; Rev 16:15
by: Act 19:8, Act 19:10
warn: Eze 3:17-20; Mat 3:7; Co1 4:14; Col 1:28; Th1 5:14
night: Act 20:7, Act 20:11; Th1 2:9, Th1 2:10; Th2 3:8
with: Act 20:19
John Gill
20:31 Therefore watch,.... Meaning both over themselves, and the flock; to prevent, if possible, false teachers entering in, and to nip the buds of heresy and schism, as soon as they appear, and to preserve themselves, and the church, from being carried away with the error of the wicked.
And remember that by the space of three years; reckoning from his first coming to Ephesus, unto this time, that he now called at Miletus; see Acts 18:19 and
I ceased not to warn everyone night and day with tears; that is, he was constantly and continually cautioning them against false teachers, and their doctrines, in the most tender and affectionate manner; shedding tears at the thoughts of what mischief would be done, and how many souls would be ruined by them; which gives a lively idea of the apostle, and his ministry, of his affection, zeal, and diligence, very worthy of the imitation of all the preachers of the Gospel. Several copies, and all the Oriental versions, read, "everyone of you".
John Wesley
20:31 I ceased not to warn every one night and day - This was watching indeed! Who copies after this example?
Robert Jamieson, A. R. Fausset and David Brown
20:31 by the space of three years--speaking in round numbers; for it was nearer three than two years.
I ceased not to warn every one night and day with tears--What an appeal to be able to make! "And if this was an apostle's part, how much more a pastor's!" [BENGEL].
20:3220:32: Եւ արդ՝ յա՛նձն առնեմ զձեզ Աստուծոյ՝ եւ բանի շնորհաց նորա, որ կարօղն է շինել եւ տալ ձեզ ժառանգութիւն ընդ սուրբսն ամենեսեան[2665]։ [2665] Ոմանք. Եւ տալ ժառանգութիւն ձեզ ընդ սուրբսն ամենայն։
32. Եւ արդ, ձեզ յանձնում եմ Աստծուն եւ նրա շնորհի խօսքին, նրան, որ կարող է բարձրացնել եւ ձեզ ժառանգութիւն տալ՝ բոլոր սրբերի հետ:
32 Եւ հիմա, եղբա՛յրներ, կը յանձնեմ ձեզ Աստուծոյ ու անոր շնորհքներու խօսքին, որ կարող է շինելու եւ բոլոր սրբուածներուն հետ ձեզի ժառանգութիւն տալու։
Եւ արդ յանձն առնեմ զձեզ Աստուծոյ եւ բանի շնորհաց նորա, որ կարողն է շինել եւ տալ ձեզ ժառանգութիւն ընդ սուրբսն ամենեսեան:

20:32: Եւ արդ՝ յա՛նձն առնեմ զձեզ Աստուծոյ՝ եւ բանի շնորհաց նորա, որ կարօղն է շինել եւ տալ ձեզ ժառանգութիւն ընդ սուրբսն ամենեսեան[2665]։
[2665] Ոմանք. Եւ տալ ժառանգութիւն ձեզ ընդ սուրբսն ամենայն։
32. Եւ արդ, ձեզ յանձնում եմ Աստծուն եւ նրա շնորհի խօսքին, նրան, որ կարող է բարձրացնել եւ ձեզ ժառանգութիւն տալ՝ բոլոր սրբերի հետ:
32 Եւ հիմա, եղբա՛յրներ, կը յանձնեմ ձեզ Աստուծոյ ու անոր շնորհքներու խօսքին, որ կարող է շինելու եւ բոլոր սրբուածներուն հետ ձեզի ժառանգութիւն տալու։
zohrab-1805▾ eastern-1994▾ western am▾
20:3232: И ныне предаю вас, братия, Богу и слову благодати Его, могущему назидать [вас] более и дать вам наследие со всеми освященными.
20:32  καὶ τὰ νῦν παρατίθεμαι ὑμᾶς τῶ θεῶ καὶ τῶ λόγῳ τῆς χάριτος αὐτοῦ τῶ δυναμένῳ οἰκοδομῆσαι καὶ δοῦναι τὴν κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν.
20:32. καὶ (And) τὰ (to-the-ones) νῦν (now) παρατίθεμαι ( I-place-beside ) ὑμᾶς (to-ye) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) καὶ (and) τῷ (unto-the-one) λόγῳ (unto-a-forthee) τῆς (of-the-one) χάριτος (of-a-granting) αὐτοῦ (of-it) τῷ (unto-the-one) δυναμένῳ ( unto-abling ) οἰκοδομῆσαι (to-have-housed-built-unto) καὶ (and) δοῦναι (to-have-had-given) τὴν (to-the-one) κληρονομίαν ( to-a-lot-parceleeing-unto ) ἐν (in) τοῖς ( unto-the-ones ) ἡγιασμένοις ( unto-having-had-come-to-be-hallow-belonged-to ) πᾶσιν . ( unto-all )
20:32. et nunc commendo vos Deo et verbo gratiae ipsius qui potens est aedificare et dare hereditatem in sanctificatis omnibusAnd now I commend you to God and to the word of his grace, who is able to build up and to give an inheritance among all the sanctified.
32. And now I commend you to God, and to the word of his grace, which is able to build up, and to give the inheritance among all them that are sanctified.
20:32. And now, I commend you to God and to the Word of his grace. He has the power to build up, and to give an inheritance to all who are sanctified.
20:32. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.
And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified:

32: И ныне предаю вас, братия, Богу и слову благодати Его, могущему назидать [вас] более и дать вам наследие со всеми освященными.
20:32  καὶ τὰ νῦν παρατίθεμαι ὑμᾶς τῶ θεῶ καὶ τῶ λόγῳ τῆς χάριτος αὐτοῦ τῶ δυναμένῳ οἰκοδομῆσαι καὶ δοῦναι τὴν κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν.
20:32. et nunc commendo vos Deo et verbo gratiae ipsius qui potens est aedificare et dare hereditatem in sanctificatis omnibus
And now I commend you to God and to the word of his grace, who is able to build up and to give an inheritance among all the sanctified.
20:32. And now, I commend you to God and to the Word of his grace. He has the power to build up, and to give an inheritance to all who are sanctified.
20:32. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.
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
32: "Предаю вас Богу (XIV:23) и слову благодати Его", (ст. 24: - заключенному во Св. Евангелии), которые, хотя имеют самодовлеющую силу спасти вас, но не без вашего бодрствования и труда.

"Со всеми освященными..." - т. е. благодатью Господнею и предназначенными к вечной славе в Царствии небесном (Мф XIII:43).
Adam Clarke: Commentary on the Bible - 1831
20:32: I commend you to God - Instead of τῳ Θεῳ, to God, several MSS. have τῳ Κυριῳ, to the Lord; neither reading makes any difference in the sense.
And to the word of his grace - The doctrine of salvation by Christ Jesus.
Which is able to build you up - The foundation is Jesus Christ; God is the great master-builder; the doctrine of his grace, or mercy, points out the order and manner, as well as the extent, etc., of this building. Let us observe the order of these things: -
1. The soul of man, which was formerly the habitation of God, is now in a state of ruin.
2. The ruins of this soul must be repaired, that it may again become a habitation of God through the Spirit.
3. Jesus Christ is the only foundation on which this house can be rebuilded.
4. The doctrine of God's grace is the model, or plan, according to which the building can be raised.
5. When re-edified, each is to be a lively temple of the Lord, made inwardly pure and outwardly righteous, and thus prepared for a state of bliss.
6. Being made children of God, by faith in Christ Jesus, and sanctified by his Spirit, they have a right to the heavenly inheritance; for only the children of the family can possess the celestial estate.
Thus we find they must be saved by grace, and be made thereby children of God; be sanctified by his Spirit; and, then, being prepared for, they are removed, in due time, into the heavenly inheritance.
Albert Barnes: Notes on the Bible - 1834
20:32: And now, brethren - About to leave them, probably to see them no more, he committed them to the faithful care and keeping of God Amidst all the dangers of the church, when human strength fails or is withdrawn, we may commit that church to the safe keeping and tender care of God.
I commend you - I commit you; I place you παρατίθεμαι paratithemai in his hands and under his protection. See the notes on Act 14:23.
And to the word of his grace - That is, to his gracious word; to his merciful promise. Paul refers, doubtless, to the gospel, including its promises of support, its consoling truths, and its directions to seek all needful help and comfort in God.
Which is able - Which has power. Τῷ δυναμένῳ Tō dunamenō. Which word, or gospel, has power to build you up, Heb 4:12, "For the Word of God is quick (living, life-giving, ζῶν zō n), and powerful, and sharper than any two-edged sword, etc." Compare Isa 49:2; Jer 23:29, "Is not my word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces?" It is implied here that the gospel is not a dead letter; that it has power to accomplish a great work; that it is adapted to the end in view, the conversion and sanctification of the soul. There is no danger in representing the gospel as mighty, and as suited by infinite wisdom to secure the renovation and salvation of man. Compare Rom 1:16; Co1 1:18; Co2 10:4.
To build you up - The word used here is properly applied to a house which is raised and completed by slow degrees, and by toil. It here means to establish, make firm, or permanent, and hence, to instruct, to establish in doctrine and in hope. The idea is, that the Word of God was able to confirm and establish them, amidst the dangers to which they would be exposed.
And to give you an inheritance - To make you heirs, or to make you joint partakers with the saints of the blessings in reserve for the children of God. Those blessings are often represented as an inheritance, or heirship, which God will confer on his adopted children, Mat 19:29; Mat 25:34; Mar 10:17; Heb 6:12; Rev 21:7; Eph 1:11; Eph 5:5; Col 1:12; Col 3:24; Rom 8:17; Gal 3:29.
Among all them which are sanctified - With all who are holy; with an the saints. See the notes on Joh 10:36. Those who shall be saved are made holy. They who receive a part in the inheritance beyond the grave will have it only among the sanctified and the pure. They must, therefore, be pure themselves, or they can have no part in the kingdom of Christ and of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:32: I commend: Act 14:23, Act 14:26, Act 15:40; Gen 50:24; Jer 49:11; Jde 1:24, Jde 1:25
and to the: Act 20:24; Heb 13:9
to build: Act 9:31; Joh 15:3, Joh 17:17; Co1 3:9, Co1 3:10; Eph 2:20-22, Eph 4:12, Eph 4:16; Col 2:7; Jde 1:20
and to give: Act 26:18; Jer 3:19; Eph 1:18; Col 1:12, Col 3:24; Heb 9:15; Pe1 1:4, Pe1 1:5
which are: Co1 1:2, Co1 6:11; Heb 2:11, Heb 10:14; Jde 1:1
Geneva 1599
20:32 (10) And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an (l) inheritance among all them which are sanctified.
(10) The power of God, and his free promises revealed in his word, are the props and upholders of the ministry of the Gospel.
(l) As children, and therefore an inheritance of free love and good will.
John Gill
20:32 And now brethren,.... So the apostle calls the elders of the church at Ephesus; though they had not the same gifts, and were not in the same high office as he was, yet he puts himself upon a level with them, as if he and they were fellow elders, as Peter calls himself, 1Pet 5:1 which is an instance of the apostle's humility and affection:
I commend you to God; to God the Father; to his grace, to supply all their need; to his wisdom, to direct them in all their affairs; and to his power, to keep them from the sins and corruptions of the times, and from the errors and heresies now broaching, or to be broached.
And to the word of his grace: either the Gospel, before called the Gospel of the grace of God, Acts 20:24 This is sometimes called "the word", the word of faith, of truth, of righteousness, of reconciliation and salvation; and is "his" word, the word of God, and not of man; it comes from him, is concerning him, and is succeeded by him; and it is the word of "his grace", since it publishes his free grace and mercy in Christ Jesus, and declares salvation to, be wholly of the grace of God; to which this church is commended by the apostle as a rule of faith and practice, to attend unto, and abide by, and as a preservative from those errors and heresies which he had observed would spring up among them, and which would be for their instruction, comfort, and establishment: or else the Lord Jesus is intended, who is the eternal and essential word of God; who, as the word, inwardly conceived, is the image of the mind, equal to it, and yet distinct from it, so Christ is the image of the invisible God, equal to him, and yet a distinct person from him; and as the word expressed is the interpreter of the mind, so Christ the word, who was in the beginning with God, and lay in his bosom, has spoke all things from him, declared his mind, and explained his will: besides, he is the word who in the everlasting council and covenant spoke on the behalf of all his people, asked for every blessing for them, and engaged to be the surety of them; and is the word, who, in the beginning of time, spoke all things out of nothing; and now is the advocate, and speaks for the saints in heaven, as well as he has been the word spoken of by all the holy prophets from the beginning of the world: and he may be thought the rather to be designed, since the saints never commend themselves, or others, either in life, or in death, to any but to a divine person; nor is any but a divine person capable of taking the care and charge of the saints, and of making it good; nor will they trust any other; nor are the saints ever said to be committed or commended to the Gospel, but on the other hand, that is said to be committed to them: the written word is committed to the care and keeping of the saints, but not the saints to the care and keeping of that; nor does it appear so agreeable to put the written word upon a level with the divine Being; a commendation of the saints, equally to the written word, as to God himself, seems to be a lessening of the glory of the divine Being, and an ascribing too much to the word, but suits well with Christ the essential word: and who may be called the word of his grace, because the grace of God is greatly displayed in him; and because all fulness of grace dwells in him; and he is the author, donor, and object of all grace, and so a proper person to be commended to; and what follows is very applicable to him:
which is able to build you up: in faith and holiness, and on himself, the sure foundation; for though the Gospel is an instrument in the hands of the Spirit of God, in building up saints on their most holy faith, yet Christ is the master builder; it is he that builds the temple, the church, and every particular believer, and must bear the glory. The saints, though they are built on Christ the foundation, against which the gates of hell cannot prevail, and so are safe; yet they stand in need of building up, or of edification; and a church may be said to be built up, or edified, when additions are made unto it of such as shall be saved; and particular members are built up, when additions are made to their grace, or they grow in the exercise of it; when their spiritual strength increases, when their understandings are more enlightened, their judgments better informed, and their memories filled with divine truths and Gospel doctrines; when they are more and more confirmed in the faith of Christ, both as a grace, and as a doctrine; and their wills are brought to a greater resignation to the will of God, as well as their afflictions are set upon things in heaven, and their souls are more seeking after them: and now this is what God is able to do, and does do; for except he builds, in vain do the builders build; he causes all grace to abound; and so does his word, his essential word; he is the author and finisher of faith, and gives both grace and glory, as it follows:
and to give you an inheritance among all them which are sanctified: by the inheritance is meant the heavenly glory, which is a free grace gift and not obtained by the works of the law, or the industry of men. It is a distribution by lot, as the land of Canaan was, even by the lot of God's eternal purpose and decree: it is what belongs to children, to the children of God, and them only; and therefore bears this name, and comes unto them upon, and in consequence of the death of Christ the testator: it is his righteousness which entitles unto it; and it is the grace of God which makes meet for it; and the Spirit of God is the earnest of it: it is an inheritance incorruptible, undefiled, and that fadeth not away, reserved in the heavens, and is an eternal one; it lies in light, and among the saints there. God is able to give it; it is a gift of his grace, of his sovereign will, which he gives to whom he pleases; it is an inheritance of his preparing and disposing, which he calls unto, makes meet for, and bestows: and Christ, the word of his grace, is able to give it; it is in his hands, not only the promise of it, but that itself; he is in possession of it, and it is in his power to give it; and he does give it to all that the Father has given him, and who are here described from their sanctification; for this is only enjoyed by such, who are set apart by God the Father, whose sins are expiated by the blood of Christ, and to whom he is made sanctification, and who are sanctified by the blessed Spirit. Now though the Gospel, the written word, may be as a map, which shows where this inheritance lies, and which is the way to it; yet it is Christ, the living word, who gives the right unto it, the meetness for it, the earnest of it, and will put into the possession of it.
John Wesley
20:32 The word of his grace - It is the grand channel of it, to believers as well as unbelievers. Who is able to build you up - To confirm and increase your faith, love, holiness. God can thus build us up, without any instrument. But he does build us up by them. O beware of dreaming that you have less need of human teachers after you know Christ than before! And to give you an inheritance - Of eternal glory, among them that are sanctified - And so made meet for it. A large number of these Paul doubtless knew, and remembered before God.
Robert Jamieson, A. R. Fausset and David Brown
20:32 I commend you to God--the almighty Conservator of His people.
and to the word of his grace--that message of His pure grace (Acts 20:24) by the faith of which He keeps us (1Pet 1:5).
which--that is, God.
is able to build you up, and to give you an inheritance, &c.--Observe how salvation--not only in its initial stages of pardon and regeneration, but in all its subsequent stages of "up-building," even to its consummation in the final inheritance--is here ascribed to the "ability" of God to bestow it, as in Rom 16:25; Eph 3:20; particularly Jude 1:24; and compare Ti2 1:12, where the same thing is ascribed to Christ.
among all them which are sanctified--Sanctification is here viewed as the final character and condition of the heirs of glory, regarded as one saved company.
20:3320:33: Արծաթոյ՝ կամ ոսկւոյ՝ կամ հանդերձից՝ ո՛չ ուրուք ՚ի ձէնջ ցանկացայ.
33. Ձեզնից ոչ ոքի արծաթը կամ ոսկին կամ զգեստը չցանկացայ.
33 Մէկո՛ւն արծաթին կամ ոսկիին կամ հագուստին չցանկացի։
Արծաթոյ կամ ոսկւոյ կամ հանդերձից ոչ ուրուք ի ձէնջ ցանկացայ:

20:33: Արծաթոյ՝ կամ ոսկւոյ՝ կամ հանդերձից՝ ո՛չ ուրուք ՚ի ձէնջ ցանկացայ.
33. Ձեզնից ոչ ոքի արծաթը կամ ոսկին կամ զգեստը չցանկացայ.
33 Մէկո՛ւն արծաթին կամ ոսկիին կամ հագուստին չցանկացի։
zohrab-1805▾ eastern-1994▾ western am▾
20:3333: Ни серебра, ни золота, ни одежды я ни от кого не пожелал:
20:33  ἀργυρίου ἢ χρυσίου ἢ ἱματισμοῦ οὐδενὸς ἐπεθύμησα·
20:33. ἀργυρίου (Of-a-silverlet) ἢ (or) χρυσίου (of-a-goldlet) ἢ (or) ἱματισμοῦ (of-an-appareling-of) οὐδενὸς (of-not-moreover-one) ἐπεθύμησα: (I-passioned-upon-unto)
20:33. argentum aut aurum aut vestem nullius concupiviI have not coveted any man's silver, gold or apparel, as
33. I coveted no man’s silver, or gold, or apparel.
20:33. I have coveted neither silver and gold, nor apparel,
20:33. I have coveted no man’s silver, or gold, or apparel.
I have coveted no man' s silver, or gold, or apparel:

33: Ни серебра, ни золота, ни одежды я ни от кого не пожелал:
20:33  ἀργυρίου ἢ χρυσίου ἢ ἱματισμοῦ οὐδενὸς ἐπεθύμησα·
20:33. argentum aut aurum aut vestem nullius concupivi
I have not coveted any man's silver, gold or apparel, as
20:33. I have coveted neither silver and gold, nor apparel,
20:33. I have coveted no man’s silver, or gold, or apparel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-35: В заключение своей сердечной речи апостол, опять призывая во свидетели присутствующих, указывает на свое полное бескорыстие, способствовавшее ему в успехах проповеди, и других увещевает к тому же.

Полнота бескорыстия апостола простиралась до того, что он не только не брал ничего самого необходимого от других, но и не желал брать, и не только сам себя, но и спутников своих пропитывал трудами рук своих (XVIII:3), чтобы ничем не быть в тягость обществу и не подать повода к нареканию в своекорыстии (1Кор.IX:4: и д., ; 2Кор. XI:7: и д. ; XII:14: и д., ; 2: Сол III:8: и д. ).

"Поддерживать слабых..." - собственно немощных - asqenountwn, под коими в данном случае разумеются немощные духовно, которые могли бы соблазняться, если бы видали апостола, живущего на счет поучаемых, и заподозревать не только искренность учителя, но и достоинство его учения. Павел в этом показал высокий пример, хотя Господь и сам апостол не считали делом несправедливости, чтобы трудящийся получал мзду и пропитание (Мф X:10: и парал. ) от трудов своих, и проповедник Евангелия жил от благовествования (1Кор.IX:7-11; 13-14: и парал. ).

"Блаженнее давать, нежели принимать..." Этих слов, усвояемых Господу, нет в Евангелиях. Они заимствованы, вероятно, из устного предания и выражают ту мысль, что христианская благотворительность, делая человека лучшим в нравственном отношении и поставляя его в лучшие, определенные законом Божиим отношения к ближним и к Богу, служит наиболее надежным средством к привлечению благоволения Божия и к достижению земного счастья и небесного блаженства.

"Когда томимому голодом дают пищу, или дрожащему от холода теплую одежду: не чувствует ли он себя на то время счастливым? Но Господь уверяет нас, что в то же время блаженнее тот, кто дает. Где можно найти сие блаженство? В Боголюбивом и человеколюбивом сердце. В чем состоит сие блаженство? В чувстве делаемого и сделанного добра, в свидетельстве совести, в исполнении в нас воли Божией, в радости о ближнем, нами обрадованном. Человек, сохраняя в себе, хотя не в совершенстве, образ всеблагого Бога, по Которому сотворен, радуется о всем добром и тогда, когда только слышит о нем: посему естественно блаженствовать ему, когда делает оное" (Филарет, Митр. Моск. ).

"Одна степень блаженства - отказаться от всего, другая - доставлять себе необходимое, третья - доставлять не только себе, но и другим, четвертая - не брать и тогда, когда проповедуешь и имеешь возможность брать. Не сказано, однако же, что брать - худое дело, но что лучше не брать". (Феофил., ср. Злат. ).

В применении к данному случаю - проповеди апостольской - разбираемое общее изречение Господа имеет следующий частный смысл: блаженнее давать духовные блага, чем принимать воздаяние за них временными благами; блаженнее - полное бескорыстие в деле проповеди, нежели - хотя и не несправедливое пользование воздаяниями поучаемых.
Adam Clarke: Commentary on the Bible - 1831
20:33: I have coveted no man's silver, etc. - And from this circumstance they would be able to discover the grievous wolves, and the perverters; for these had nothing but their own interests in view; whereas the genuine disciples of Christ neither coveted nor had worldly possessions. St. Paul's account of his own disinterestedness is very similar to that given by Samuel of his, Sa1 12:3-5.
Albert Barnes: Notes on the Bible - 1834
20:33: I have coveted - I have not desired. I have not made it an object of my living among you to obtain your property. Thus, Co2 12:14 he says, "I seek not yours, but you." Paul had power to demand support in the, ministry as the reward of his labor, Co1 9:13-14. Yet he did not choose to exercise it, lest it should bring the charge of avarice against the ministry, Co1 9:12, Co1 9:15. He also had power in another respect. He had a vast influence over the people. The early Christians were disposed to commit their property to the disposal of the apostles. See Act 4:34-35, Act 4:37. The pagan had been accustomed to devote their property to the support of religion. Of this propensity, if the object of Paul had been to make money, he might have availed himself, and have become enriched. Deceivers often thus impose upon people for the purpose of amassing wealth; and one of the incidental but striking proofs of the truth of the Christian religion is here furnished in the appeal which the apostle Paul made to his hearers, that this had not been his motive. If it had been, how easy would it have been for them to have contradicted him! And who, in such circumstances, would have dared to make such an appeal? The circumstances of the case, therefore, prove that the object of the apostle was not to amass wealth. And this fact is an important proof of the truth of the religion which he defended. What should have induced him to labor and toil in this manner but a conviction of the truth of Christianity? And if he really believed it was true, it is, in his circumstances, a strong proof that this religion is from heaven. See this proof stated in Faber's "Difficulties of Infidelity," and in Lord Lyttleton's "Letter on the Conversion of Paul."
Or apparel - Raiment. Changes of raiment among the ancients, as at present among the Orientals, constituted an important part of their property. See the notes on Mat 6:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:33: Num 16:15; Sa1 12:3-5; Co1 9:12, Co1 9:15, Co1 9:18; Co2 7:2, Co2 11:9, Co2 12:14, Co2 12:17; Pe1 5:2
Geneva 1599
20:33 (11) I have coveted no man's silver, or gold, or apparel.
(11) Pastors must before all things beware of covetousness.
John Gill
20:33 I have coveted no man's silver, or gold, or apparel. This the apostle says, not merely in vindication of himself, and his character, from all charge or suspicion of avarice; but chiefly for the instruction of these elders, and all others of the same office, not to indulge the sin of covetousness, which is very disagreeable, and ought not to be in a minister of the word; and it may be observed, that many things which the apostle says before of himself to those elders, is said not to commend himself, nor so much in his own vindication, as for their imitation; compare with this Num 16:15 and to point out the character of false teachers that would come in, or spring up among them, who would make merchandise of them. Beza's ancient copy, and others, read, "the silver, &c. of none of you"; and so the Ethiopic version.
John Wesley
20:33 I have coveted - Here the apostle begins the other branch of his farewell discourse, like old Samuel, 1Kings 12:3, taking his leave of the children of Israel.
20:3420:34: դուք ինքնի՛ն գիտէք, զի զպէտսն իմ, եւ որոց ընդ իսն էին՝ պաշտեցի՛ն ձեռքս այս[2666]։ [2666] Ոմանք. Գիտէք իսկ... ընդ իս են՝ պաշտէին ձեռքս։
34. դուք ինքներդ գիտէք, որ իմ եւ ինձ հետ եղողների կարիքները հոգացին այս ձեռքերը:
34 Դուք ձեզմէ գիտէք թէ ինծի եւ ինծի հետ եղողներուն պէտքերը այս ձեռքերս հոգացին։
Դուք ինքնին գիտէք զի զպէտսն իմ եւ որոց ընդ իսն էին` պաշտէին ձեռքս այս:

20:34: դուք ինքնի՛ն գիտէք, զի զպէտսն իմ, եւ որոց ընդ իսն էին՝ պաշտեցի՛ն ձեռքս այս[2666]։
[2666] Ոմանք. Գիտէք իսկ... ընդ իս են՝ պաշտէին ձեռքս։
34. դուք ինքներդ գիտէք, որ իմ եւ ինձ հետ եղողների կարիքները հոգացին այս ձեռքերը:
34 Դուք ձեզմէ գիտէք թէ ինծի եւ ինծի հետ եղողներուն պէտքերը այս ձեռքերս հոգացին։
zohrab-1805▾ eastern-1994▾ western am▾
20:3434: сами знаете, что нуждам моим и [нуждам] бывших при мне послужили руки мои сии.
20:34  αὐτοὶ γινώσκετε ὅτι ταῖς χρείαις μου καὶ τοῖς οὗσιν μετ᾽ ἐμοῦ ὑπηρέτησαν αἱ χεῖρες αὖται.
20:34. αὐτοὶ (Them) γινώσκετε (ye-acquaint) ὅτι (to-which-a-one) ταῖς (unto-the-ones) χρείαις (unto-affordings-of) μου (of-me) καὶ (and) τοῖς (unto-the-ones) οὖσι ( unto-being ) μετ' (with) ἐμοῦ (of-ME) ὑπηρέτησαν (they-rowed-under-unto,"αἱ (the-ones) χεῖρες (hands) αὗται. (the-ones-these)
20:34. ipsi scitis quoniam ad ea quae mihi opus erant et his qui mecum sunt ministraverunt manus istaeYou yourselves know. For such things as were needful for me and them that are with me, these hands have furnished.
34. Ye yourselves know that these hands ministered unto my necessities, and to them that were with me.
20:34. as you yourselves know. For that which was needed by me and by those who are with me, these hands have provided.
20:34. Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me.
Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me:

34: сами знаете, что нуждам моим и [нуждам] бывших при мне послужили руки мои сии.
20:34  αὐτοὶ γινώσκετε ὅτι ταῖς χρείαις μου καὶ τοῖς οὗσιν μετ᾽ ἐμοῦ ὑπηρέτησαν αἱ χεῖρες αὖται.
20:34. ipsi scitis quoniam ad ea quae mihi opus erant et his qui mecum sunt ministraverunt manus istae
You yourselves know. For such things as were needful for me and them that are with me, these hands have furnished.
20:34. as you yourselves know. For that which was needed by me and by those who are with me, these hands have provided.
20:34. Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me.
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
20:34: These hands have ministered, etc. - It was neither "sin nor discredit" for the apostle to work to maintain himself, when the circumstances of the Church were such that it could not support him. Still many eminent ministers of God are obliged to support themselves and their families, at least in part, in the same way, while indefatigably testifying the Gospel of the grace of God. Whatever it may be to the people, it is no cause of reproach to the minister, to be obliged thus to employ himself.
Albert Barnes: Notes on the Bible - 1834
20:34: Yea, ye yourselves know - By your own acquaintance with my manner of life. In Corinth he had lived and labored with Apollos (note, Act 18:3); and he refers elsewhere to the fact that he had supported himself, in part at least, by his own labor, Co1 4:12; Th1 2:9; Th2 3:8. We may hence learn that it is no discredit to a minister to labor. Whatever it may be to a people who put him under a necessity to toil for his support, yet the example of Paul shows that a man should rejoice in the privilege of preaching the gospel, even if it is done while he is obliged to resort to labor for his daily bread. It is well when a minister of the gospel can make an appeal to his people like this of Paul, and say, "I have coveted no man's gold, or silver, or apparel." Every minister should so live that he can make this appeal to their own consciences of the sincerity and disinterestedness of his labors from the pulpit; or when called to separate from them as Paul did; or when on a dying bed. Every minister of the gospel, when be comes to lie down to die, will desire to be able to make this appeal, and to leave a solemn testimony there, that it was not for gold, or ease, or fame, that he toiled in the ministerial office. How much more influence will such a man have than he who has been worldly-minded; he who has sought to become rich; and he, the only memorials of whose life is, that he has sought "the fleece, not the flock" - that he has gained the property, not the souls of people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:34: that these: Act 18:3; Co1 4:12; Th1 2:9; Th2 3:8, Th2 3:9
John Gill
20:34 Yea, you yourselves know,.... So far was the apostle from desiring to have other men's money, or to wear their apparel, or to eat their bread, that he could appeal to these elders for the truth of it, they having been eyewitnesses of it:
that these hands have ministered unto my necessities; meaning, that he had wrought with his hands, which he then held up, or stretched out, at tent making, along with Aquila and Priscilla, at Ephesus, as he had done before at Corinth, Acts 18:2 and therewith supplied himself with necessaries for food and clothing; for though he had a power, as a minister of the Gospel, to forbear working, and to insist upon a maintenance from the churches, yet in some cases, and in some places, he chose rather to forego that, lest he should either any ways hinder the progress of the Gospel at the first preaching of it, or be burdensome to the churches, or give the false teachers any handle against him; and he not only supported himself in this way, but assisted others also:
and to them that were with me; as Luke, Timothy, and others; see Acts 20:4.
John Wesley
20:34 These hands - Callous, as you see, with labour. Who is he that envies such a bishop or archbishop as this?
Robert Jamieson, A. R. Fausset and David Brown
20:34 these hands--doubtless holding them up, as before Agrippa in chains (Acts 26:29).
have ministered unto my necessities, and to them that were with me--See Acts 18:3; 1Cor 4:12; 1Cor 9:6, written from Ephesus; also Th1 2:9.
20:3520:35: Եւ զամենայն ինչ ցուցի ձեզ. զի ա՛յսպէս պարտ է վաստակել, եւ դարմանել զհիւանդս. եւ յիշել զբանն Տեառն Յիսուսի զոր ինքն իսկ ասաց. Երանելի՛ է մանաւանդ տալն քան առնուլն[2667]։ [2667] Օրինակ մի. Եւ դարմանել զաղքատս։ Ոմանք. Զբան Տեառն, զոր ինքն ա՛՛... մանաւանդ տալ քան զառնուլ։
35. Ես իմ օրինակով ամէն ինչ ձեզ ցոյց տուեցի, որովհետեւ այդպէս պէտք է աշխատել եւ դարմանել հիւանդներին ու յիշել Տէր Յիսուսի խօսքը, որ ինքն իսկ ասաց. «Երանելի՜ է մանաւանդ տալը, քան առնելը»»:
35 Ամէն բան ձեզի ցուցուցի, թէ այսպէ՛ս պէտք է աշխատիլ ու տկարներուն օգնութիւն ընել եւ միտք բերել Տէր Յիսուսին խօսքը՝ որ ինք ըսաւ. ‘Աւելի երանելի է տա՛լը, քան թէ առնելը’»։
Եւ զամենայն ինչ ցուցի ձեզ, զի այսպէս պարտ է վաստակել եւ դարմանել զհիւանդս, եւ յիշել զբանն Տեառն Յիսուսի, զոր ինքն իսկ ասաց. Երանելի է մանաւանդ տալն քան առնուլն:

20:35: Եւ զամենայն ինչ ցուցի ձեզ. զի ա՛յսպէս պարտ է վաստակել, եւ դարմանել զհիւանդս. եւ յիշել զբանն Տեառն Յիսուսի զոր ինքն իսկ ասաց. Երանելի՛ է մանաւանդ տալն քան առնուլն[2667]։
[2667] Օրինակ մի. Եւ դարմանել զաղքատս։ Ոմանք. Զբան Տեառն, զոր ինքն ա՛՛... մանաւանդ տալ քան զառնուլ։
35. Ես իմ օրինակով ամէն ինչ ձեզ ցոյց տուեցի, որովհետեւ այդպէս պէտք է աշխատել եւ դարմանել հիւանդներին ու յիշել Տէր Յիսուսի խօսքը, որ ինքն իսկ ասաց. «Երանելի՜ է մանաւանդ տալը, քան առնելը»»:
35 Ամէն բան ձեզի ցուցուցի, թէ այսպէ՛ս պէտք է աշխատիլ ու տկարներուն օգնութիւն ընել եւ միտք բերել Տէր Յիսուսին խօսքը՝ որ ինք ըսաւ. ‘Աւելի երանելի է տա՛լը, քան թէ առնելը’»։
zohrab-1805▾ eastern-1994▾ western am▾
20:3535: Во всем показал я вам, что, так трудясь, надобно поддерживать слабых и памятовать слова Господа Иисуса, ибо Он Сам сказал: 'блаженнее давать, нежели принимать'.
20:35  πάντα ὑπέδειξα ὑμῖν ὅτι οὕτως κοπιῶντας δεῖ ἀντιλαμβάνεσθαι τῶν ἀσθενούντων, μνημονεύειν τε τῶν λόγων τοῦ κυρίου ἰησοῦ ὅτι αὐτὸς εἶπεν, μακάριόν ἐστιν μᾶλλον διδόναι ἢ λαμβάνειν.
20:35. πάντα ( To-all ) ὑπέδειξα (I-en-showed-under) ὑμῖν (unto-ye) ὅτι (to-which-a-one) οὕτως (unto-the-one-this) κοπιῶντας ( to-fell-belonging-unto ) δεῖ (it-bindeth) ἀντιλαμβάνεσθαι ( to-ever-a-one-take ) τῶν (of-the-ones) ἀσθενούντων , ( of-un-vigoring-unto ,"μνημονεύειν (to-remember-of) τε (also) τῶν (of-the-ones) λόγων (of-forthees) τοῦ (of-the-one) κυρίου (of-Authority-belonged) Ἰησοῦ (of-an-Iesous) ὅτι (to-which-a-one) αὐτὸς (it) εἶπεν (it-had-said,"Μακάριόν (Bless-belonged) ἐστιν (it-be) μᾶλλον (more-such) διδόναι (to-give) ἢ (or) λαμβάνειν. (to-take)
20:35. omnia ostendi vobis quoniam sic laborantes oportet suscipere infirmos ac meminisse verbi Domini Iesu quoniam ipse dixit beatius est magis dare quam accipereI have shewed you all things, how that so labouring you ought to support the weak and to remember the word of the Lord Jesus, how he said: It is a more blessed thing to give, rather than to receive.
35. In all things I gave you an example, how that so labouring ye ought to help the weak, and to remember the words of the Lord Jesus, how he himself said, It is more blessed to give than to receive.
20:35. I have revealed all things to you, because by laboring in this way, it is necessary to support the weak and to remember the words of the Lord Jesus, how he said, ‘It is more blessed to give than to receive.’ ”
20:35. I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.
I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive:

35: Во всем показал я вам, что, так трудясь, надобно поддерживать слабых и памятовать слова Господа Иисуса, ибо Он Сам сказал: 'блаженнее давать, нежели принимать'.
20:35  πάντα ὑπέδειξα ὑμῖν ὅτι οὕτως κοπιῶντας δεῖ ἀντιλαμβάνεσθαι τῶν ἀσθενούντων, μνημονεύειν τε τῶν λόγων τοῦ κυρίου ἰησοῦ ὅτι αὐτὸς εἶπεν, μακάριόν ἐστιν μᾶλλον διδόναι ἢ λαμβάνειν.
20:35. omnia ostendi vobis quoniam sic laborantes oportet suscipere infirmos ac meminisse verbi Domini Iesu quoniam ipse dixit beatius est magis dare quam accipere
I have shewed you all things, how that so labouring you ought to support the weak and to remember the word of the Lord Jesus, how he said: It is a more blessed thing to give, rather than to receive.
20:35. I have revealed all things to you, because by laboring in this way, it is necessary to support the weak and to remember the words of the Lord Jesus, how he said, ‘It is more blessed to give than to receive.’ ”
20:35. I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.
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
20:35: I have showed you all things - The preposition κατα is to be understood before παντα; and the clause should be read thus - I have showed you In all things, etc.
It is more blessed to give than to receive - That is, the giver is more happy than the receiver. Where, or on what occasion, our Lord spake these words we know not, as they do not exist in any of the four evangelists. But that our Lord did speak them, St. Paul's evidence is quite sufficient to prove. The sentiment is worthy of Christ. A truly generous mind, in affluence, rejoices in opportunities to do good, and feels happy in having such opportunities. A man of an independent spirit, when reduced to poverty, finds it a severe trial to be obliged to live on the bounty of another, and feels pain in receiving what the other feels a happiness in communicating. Let, therefore, the man who is able to give feel himself the obliged person, and think how much pain the feeling heart of his supplicant must endure, in being obliged to forego his native independence, in soliciting and receiving the bounty of another. I am not speaking of common beggars; these have got their minds already depraved, and their native independence reduced, by sin and idleness, to servility.
Albert Barnes: Notes on the Bible - 1834
20:35: I have showed you - I have taught you by instruction and example. I have not merely discoursed about it, but have showed you how to do it.
All things - Or, in respect to all things. In everything that respects preaching and the proper mode of life, I have for three years set you an example, illustrating the design, nature, and duties of the office by my own self-denials and toil.
How that - Or, that - ὅτι hoti. I have showed you that ye should by so laboring support the weak.
So labouring - Laboring as I have done. Setting this example, and ministering in this way to the needs of others.
To support the weak - To provide for the needs of the sick and feeble members of the flock, who are unable to labor for themselves. "The weak" here denotes "the poor, the needy, the infirmed."
And to remember - To call to mind for encouragement, and with the force of a command,
The words of the Lord Jesus - These words are nowhere recorded by the evangelists. But they did not pretend to record all his sayings and instructions. Compare Joh 21:25. There is the highest reason to suppose that many of his sayings which are not recorded would be treasured up by those who heard them; would be transmitted to others; and would be regarded as a precious part of his instructions. Paul evidently addresses the elders of Ephesus as if they had heard this before, and were acquainted with it. Perhaps he had himself reminded them of it. This is one of the Redeemer's most precious sayings; and it seems even to have a special value from the fact that it is not recorded in the regular and professed histories of his life. It comes to us recovered, as it were, from the great mass of his unrecorded sayings; rescued from that oblivion to which it was hastening if left to mere tradition, and placed in permanent form in the sacred writings by the act of an apostle who had never seen the Saviour before his crucifixion. It is a precious relic - a memento of the Saviour - and the effect of it is to make us regret that more of his words were not recovered from an uncertain tradition, and placed in a permanent form by an inspired penman. God, however, who knows what is requisite to guide us, has directed the words which are needful for the welfare of the church, and has preserved by inspiration the doctrines which are adapted to convert and bless man.
It is more blessed to give - It is a higher privilege; it tends more to the happiness of the individual and of the world. The giver is more blessed or happy than the receiver. This appears:
(1) Because it is a condition for which we should be thankful when we are in a situation to promote the happiness of others.
(2) because it tends to promote the happiness of the benefactor himself. There is pleasure in the act of giving when it is done with pure motives. It promotes our own peace; is followed by happiness in the recollection of it; and will be followed by happiness foRev_er. That is the most truly happy man who is most benevolent. He is the most miserable who has never known the luxury of doing good, but who lives to gain all he can, and to hoard all he gains.
(3) it is blessed in the reward that shall result from it. Those who give from a pure motive God will bless. They will be rewarded, not only in the peace which they shall experience in this life, but in the higher bliss of heaven, Mat 25:34-36. We may also remark that this is a sentiment truly great and noble. It is worthy of the Son of God. It is that on which he himself acted when he came to give pardon to the guilty, comfort to the disconsolate and the mourner, peace to the anxious sinner, sight to the blind, hearing to the deaf, life to the dead, and heaven to the guilty and the lost. Acting on this, he gave his own tears to weep over human sorrows and human guilt; his own labors and toils to instruct and save man; his own life a sacrifice for sin on the cross. Loving to give, he has freely given us all things. Loving to give, he delights in the same character in his followers, and seeks that they who have wealth, and strength, and influence should be willing to give all to save the world. Imitating his great example, and complying with his command, the church shall yet learn more and more to give its wealth to bless the poor and needy; its sons and its daughters to bear the gospel to the benighted pagan; its undivided and constant efforts to save a lost world. Here closes this speech of Paul; an address of inimitable tenderness and beauty. Happy would it be if every minister could bid such an adieu to his people, when called to part from them; and happy if, at the close of life, every Christian could leave the world with a like consciousness that he had been faithful in the discharge of his duty. Thus dying, it will be blessed to leave the world; and thus would the example of the saints live in the memory of survivors long after they themselves have ascended to their rest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:35: showed: Act 20:20, Act 20:27
how that: Isa 35:3; Rom 15:1; Co1 9:12; Co2 11:9, Co2 11:12, Co2 12:13; Eph 4:28; Th1 4:11; Th1 5:14; Heb 12:12, Heb 12:13, Heb 13:3
It is: Psa 41:1-3, Psa 112:5-9; Pro 19:17; Isa 32:8, Isa 58:7-12; Mat 10:8, Mat 25:34-40; Luk 14:12-14; Co2 8:9, Co2 9:6-12; Phi 4:17-20; Heb 13:16
Geneva 1599
20:35 I have shewed you all things, how that so labouring ye ought (m) to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.
(m) As it were by reaching out the hand to those who otherwise are about to slip and fall away, and so to steady them.
John Gill
20:35 I have showed you all things,.... Both as to doctrine and practice, and had set them an example how to behave in every point, and particularly in this:
how that so labouring ye ought to support the weak; the sense of which is, that they should labour with their hands as he did, and so support the weak; either such who were weak in body, and unable to work and help themselves, and therefore should be helped, assisted, relieved, and supported by the labours of others, that were able; or the weak in faith, and take nothing of them, lest they should think the preachers of the word sought only their own worldly advantage, and so they should be stumbled and fall from the truth:
and to remember the words of the Lord Jesus; which the apostle had either collected as the sense of some passages of his, such as Lk 6:30, &c. or which though not recorded in any of the Gospels, the apostle might have received from one or other of the twelve disciples, as what were frequently used by Christ in the days of his flesh; and which the apostle had inculcated among the Ephesians, and now puts them in mind of them, they being worthy of remembrance: how he said,
Tit is more blessed to give than to receive: it is more comfortable, honourable, pleasant, and profitable: the giver is in a more comfortable situation, having an abundance, at least a sufficiency, and something to spare; whereas the receiver is often in want and distress, and so uncomfortable: it is an honour to give; an honour is reflected upon the giver, both by the receiver, and others; when to receive is an instance of meanness, and carries in it, among men, some degree of dishonour: it is a pleasure to a liberal man to distribute to the necessities of others; and it cannot be grateful to a man to be in such circumstances, as make it necessary for him to receive from others, and be dependent on them; and great are the advantages and profit which a cheerful giver reaps, both in this world, and that to come: wherefore the conclusion which the apostle would have drawn from hence is, that it is much more eligible for a man to work with his own hands, and support himself, and assist others, than to receive at the hands of others.
John Wesley
20:35 I have showed you - Bishops, by my example, all things - And this among the rest; that thus labouring - So far as the labours of your office allow you time; ye ought to help the weak - Those who are disabled by sickness, or any bodily infirmity, from maintaining themselves by their own labour. And to remember - Effectually, so as to follow it; the word which he himself said - Without doubt his disciples remembered many of his words which are not recorded. It is happier to give - To imitate God, and have him, as it were, indebted to us.
Robert Jamieson, A. R. Fausset and David Brown
20:35 that so labouring--as I have done for others as well as myself.
ye ought to support the weak to remember the words of the Lord Jesus, how he--"how Himself."
said, It is more blessed to give than to receive--This golden saying, snatched from oblivion, and here added to the Church's abiding treasures, is apt to beget the wish that more of what issued from those Lips which "dropped as an honeycomb," had been preserved to us. But see on Jn 21:25.
20:3620:36: Եւ զայս իբրեւ ասաց, եդեալ ծո՛ւնր ամենեքումբք՝ եկաց յաղօթս[2668]։ [2668] Ոմանք. Ամենեքումբք հանդերձ՝ եկաց։
36. Այս բաներն ասելուց յետոյ բոլորի հետ մէկտեղ ծնկի գալով՝ սկսեց աղօթել:
36 Երբ ասիկա ըսաւ, անոնց ամենուն հետ ծունկի վրայ գալով՝ աղօթք ըրաւ։
Եւ զայս իբրեւ ասաց, եդեալ ծունր ամենեքումբք` եկաց յաղօթս:

20:36: Եւ զայս իբրեւ ասաց, եդեալ ծո՛ւնր ամենեքումբք՝ եկաց յաղօթս[2668]։
[2668] Ոմանք. Ամենեքումբք հանդերձ՝ եկաց։
36. Այս բաներն ասելուց յետոյ բոլորի հետ մէկտեղ ծնկի գալով՝ սկսեց աղօթել:
36 Երբ ասիկա ըսաւ, անոնց ամենուն հետ ծունկի վրայ գալով՝ աղօթք ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:3636: Сказав это, он преклонил колени свои и со всеми ими помолился.
20:36  καὶ ταῦτα εἰπὼν θεὶς τὰ γόνατα αὐτοῦ σὺν πᾶσιν αὐτοῖς προσηύξατο.
20:36. καὶ (And) ταῦτα (to-the-ones-these) εἰπὼν (having-had-said) θεὶς (having-had-placed) τὰ (to-the-ones) γόνατα (to-knees) αὐτοῦ (of-it) σὺν (together) πᾶσιν ( unto-all ) αὐτοῖς (unto-them) προσηύξατο . ( it-goodly-held-toward )
20:36. et cum haec dixisset positis genibus suis cum omnibus illis oravitAnd when he had said these things, kneeling down, he prayed with them all.
36. And when he had thus spoken, he kneeled down, and prayed with them all.
20:36. And when he had said these things, kneeling down, he prayed with all of them.
20:36. And when he had thus spoken, he kneeled down, and prayed with them all.
And when he had thus spoken, he kneeled down, and prayed with them all:

36: Сказав это, он преклонил колени свои и со всеми ими помолился.
20:36  καὶ ταῦτα εἰπὼν θεὶς τὰ γόνατα αὐτοῦ σὺν πᾶσιν αὐτοῖς προσηύξατο.
20:36. et cum haec dixisset positis genibus suis cum omnibus illis oravit
And when he had said these things, kneeling down, he prayed with them all.
20:36. And when he had said these things, kneeling down, he prayed with all of them.
20:36. And when he had thus spoken, he kneeled down, and prayed with them all.
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
36-38: Трогательное описание прощания возлюбленного учителя с учениками.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul Takes Leave of the Elders of Ephesus.
36 And when he had thus spoken, he kneeled down, and prayed with them all. 37 And they all wept sore, and fell on Paul's neck, and kissed him, 38 Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship.

After the parting sermon that Paul preached to the elders of Ephesus, which was very affecting, we have here the parting prayer and tears, which were yet more affecting; we can scarcely read the account here given of them, and meditate upon them with dry eyes.

I. They parted with prayer (v. 36): And, when he had thus spoken, he kneeled down, and prayed with them all. And, no doubt, it was a prayer every way suited to the present mournful occasion. He committed them to God in this prayer, prayed that he would not leave them, but continue his presence with them. 1. It was a joint prayer. He not only prayed for them, but prayed with them, prayed with them all; that they might put up the same petitions for themselves and one another that he put up to God for them all, and that they might learn what to ask of God for themselves when he was gone. Public prayers are so far from being intended to supersede our own secret prayers, and make them needless, that they are designed to quicken and encourage them, and to direct us in them. When we are alone we should pray over the prayers that our ministers have put up with us. 2. It was a humble reverent prayer. This was expressed by the posture they used: He kneeled down, and prayed with them, which is the most proper gesture in prayer, and significant both of adoration and of petition, especially petition for the forgiveness of sin. Paul used it much: I bow my knees, Eph. iii. 14. 3. It was a prayer after sermon; and, we may suppose, he prayed over what he had preached. He had committed the care of the church at Ephesus to those elders, and now he prays that God would enable them faithfully to discharge this great trust reposed in them, and would give them those measures of wisdom and grace which it required; he prayed for the flock, and all that belonged to it, that the great Shepherd of the sheep would take care of them all, and keep them from being a prey to the grievous wolves. Thus he taught these ministers to pray for those they preached to, that they might not labour in vain. 4. It was a parting prayer, which might be likely to leave lasting impressions, as the farewell sermon did. It is good for friends, when they part, to part with prayer, that by praying together just at parting they may be enabled to pray the more feelingly one for another when they are separated, which is one part of our Christian duty, and an improvement of the communion of saints. The Lord watch between us, and watch over us both, when we are absent one from the other, is a good parting prayer (Gen. xxxi. 49), as also that our next meeting may be either nearer heaven or in heaven. Paul here followed the example of Christ, who, when he took leave of his disciples, after he had preached to them, prayed with them all, John xvii. 1.

II. They parted with tears, abundance of tears, and most affectionate embraces, v. 37, 38. 1. They all wept sorely. We have reason to think the Paul himself began; though he was determined to go, and saw his call clear to other work, yet he was sorry in his heart to leave them, and many a tear it cost him. He that was so often in tears while he was with them (v. 19, 31), no doubt shed many at parting, so watering what he had sown among them. But the notice is taken of their tears: They all wept sorely; there was not a dry eye among them, and it is probable the affectionate expressions Paul used in prayer set them a-weeping. These were tears of love and mutual endearment, like those of Jonathan and David, when they were forced to part, and wept one with another, until (as if they wept for strife) David exceeded, 1 Sam. xx. 41. 2. They fell upon Paul's neck, and kissed him, all, one after another, each bewailing his own loss: "How can I part with this invaluable man, this blessed Paul," says one, "in whom my life is a manner bound up?"--"Farewell, my dear friend," says another, "a thousand thanks to thee, and ten thousand to God for thee, and for all the pains thou hast taken with me for my good." "And must we part?" says another: "must I lose my spiritual father, nurse, and guide?"--"What will become of us now?" says another, "when we shall no more have him to apply to, and receive direction from? What shall I do, if the Lord take away my master from my head? My father, my father, the chariots of Israel, and the horsemen thereof." Note, Those that are most loving are commonly best beloved. Paul, who was a most affectionate friend himself, had friends that were very affectionate to him. These tears at parting with Paul were a grateful return for all the tears he had shed in preaching to them and praying with them. He that watereth shall be watered also himself. 3. That which cut them to the heart thus, and made this place such a Bochim, such a place of weepers, was, that word which Paul spoke, that he was certain they should see his face no more. If he had given them directions to follow him, as he did to those that were his usual companions, or any intimation that he would come hereafter and make them a visit, they could have borne this parting pretty well; but when they are told that they shall see his face no more in this world, that it is a final farewell they are now giving and taking, this makes it a great mourning; it makes farewell just like a funeral, and puts them into this passion of weeping. There were other things for which they sorrowed--that they should lose the benefit of his public performances, and see him no longer presiding in their assemblies, should have none of his personal counsels and comforts; and, we hope, they sorrowed for their own sin, in not profiting more by his labours while they had him among them, and which had provoked God to order his remove. But that which gave the most sensible accent to their grief was that they should see his face no more. When our friends are separated from us by death, this is the consideration with which we raise up our mourning, that we shall see their faces no more; but we complain of this as those that have no hope, for if our friends died in Christ, and we live to him, they are gone to see God's face, to behold his glory, with the reflection of which their faces shine, and we hope to be with them shortly. Though we shall see their faces no more in this world, we hope to see them again in a better world, and to be there together for ever and with the Lord.

III. They accompanied him unto the ship, partly to show their respect for him (they would bring him on his way as far as they could), and partly that they might have a little more of his company and conversation; if it must be the last interview, they will have as much of him as they can, and see the last of him. And we have reason to think that when they came to the water-side, and he was about to go on board, their tears and embraces were repeated; for loth to part bids oft farewell. But this was a comfort to both sides, and soon turned this tide of passion, that the presence of Christ both went with him and staid with them.
Adam Clarke: Commentary on the Bible - 1831
20:36: He kneeled down and prayed - Kneeling is the proper posture of a supplicant, it argues at once both humility and submission; and he who prays to God should endeavor to feel the utmost measures of both.
Albert Barnes: Notes on the Bible - 1834
20:36: He kneeled down - The usual attitude of prayer. It is the proper posture of a suppliant. It indicates Rev_erence and humility; and is represented in the Scriptures as the usual attitude of devotion, Ch2 6:13; Dan 6:10; Luk 22:41; Act 7:60; Act 9:40; Act 21:5; Rom 11:4; Phi 2:10; Eph 3:14; Mar 1:40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:36: he kneeled: Act 7:60, Act 21:5; Ch2 6:13; Dan 6:10; Luk 22:41; Eph 3:14; Phi 4:6
John Gill
20:36 And when he had thus spoken,.... And finished his speech to the elders: he kneeled down: upon the floor, which was a prayer gesture, used by Christ, and others; for, it seems, the disuse of kneeling in prayer, between the passover and pentecost, which Tertullian (k), and other writers, speak of, had not yet obtained, which was in memory of Christ's resurrection from the dead, for this was now the time: see Acts 20:6 and
prayed with them all: and no doubt for them all; the Syriac version renders it, "and he prayed, and all the men with him"; the apostle, and the elders, joined together in prayer.
(k) De Corona Militis, c. 3.
Robert Jamieson, A. R. Fausset and David Brown
20:36 he kneeled down and prayed with them all, &c.--Nothing can be more touching than these three concluding verses, leaving an indelible impression of rare ministerial fidelity and affection on the apostle's part, and of warm admiration and attachment on the part of these Ephesian presbyters. Would to God that such scenes were more frequent in the Church!
20:3720:37: Բազո՛ւմ լալիւն եղեւ ամենեցուն. եւ անկեալ զպարանոցաւն Պաւղոսի համբուրէի՛ն զնա[2669]. [2669] Ոմանք. Եւ բազում լալիւն։
37. Բոլորն էլ շատ լաց եղան եւ Պօղոսի վզովն ընկնելով՝ համբուրում էին նրան:
37 Ամէնքն ալ սաստիկ կու լային ու Պօղոսին պարանոցին վրայ իյնալով՝ զանիկա կը համբուրէին։
Բազում լալիւն եղեւ ամենեցուն, եւ անկեալ զպարանոցաւն Պաւղոսի` համբուրէին զնա:

20:37: Բազո՛ւմ լալիւն եղեւ ամենեցուն. եւ անկեալ զպարանոցաւն Պաւղոսի համբուրէի՛ն զնա[2669].
[2669] Ոմանք. Եւ բազում լալիւն։
37. Բոլորն էլ շատ լաց եղան եւ Պօղոսի վզովն ընկնելով՝ համբուրում էին նրան:
37 Ամէնքն ալ սաստիկ կու լային ու Պօղոսին պարանոցին վրայ իյնալով՝ զանիկա կը համբուրէին։
zohrab-1805▾ eastern-1994▾ western am▾
20:3737: Тогда немалый плач был у всех, и, падая на выю Павла, целовали его,
20:37  ἱκανὸς δὲ κλαυθμὸς ἐγένετο πάντων, καὶ ἐπιπεσόντες ἐπὶ τὸν τράχηλον τοῦ παύλου κατεφίλουν αὐτόν,
20:37. ἱκανὸς (Ampled) δὲ (moreover) κλαυθμὸς (a-sobbing-of) ἐγένετο ( it-had-became ) πάντων , ( of-all ) καὶ (and) ἐπιπεσόντες ( having-had-fallen-upon ) ἐπὶ (upon) τὸν (to-the-one) τράχηλον (to-a-throat) τοῦ (of-the-one) Παύλου (of-a-Paulos) κατεφίλουν (they-were-caring-down-unto) αὐτόν, (to-it,"
20:37. magnus autem fletus factus est omnium et procumbentes super collum Pauli osculabantur eumAnd there was much weeping among them all. And falling on the neck of Paul, they kissed him,
37. And they all wept sore, and fell on Paul’s neck, and kissed him,
20:37. Then a great weeping occurred among them all. And, falling upon the neck of Paul, they kissed him,
20:37. And they all wept sore, and fell on Paul’s neck, and kissed him,
And they all wept sore, and fell on Paul' s neck, and kissed him:

37: Тогда немалый плач был у всех, и, падая на выю Павла, целовали его,
20:37  ἱκανὸς δὲ κλαυθμὸς ἐγένετο πάντων, καὶ ἐπιπεσόντες ἐπὶ τὸν τράχηλον τοῦ παύλου κατεφίλουν αὐτόν,
20:37. magnus autem fletus factus est omnium et procumbentes super collum Pauli osculabantur eum
And there was much weeping among them all. And falling on the neck of Paul, they kissed him,
20:37. Then a great weeping occurred among them all. And, falling upon the neck of Paul, they kissed him,
20:37. And they all wept sore, and fell on Paul’s neck, and kissed him,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:37: Fell on Paul's neck - Leaned their heads against his shoulders, and kissed his neck. This was not an unusual custom in the east.
Albert Barnes: Notes on the Bible - 1834
20:37: Wept sore - Wept much. Greek: "There was a great weeping of all."
And fell on Paul's neck - Embraced him, as a token of tender affection. The same thing Joseph did when he met his aged father Jacob, Gen 46:29.
And kissed him - This was the common token of affection. See the Mat 26:48 note; Luk 15:20 note; Rom 16:16 note; Co1 16:20 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:37: wept: Sa1 20:41; Sa2 15:30; Kg2 20:3; Ezr 10:1; Job 2:12; Psa 126:5; Ti2 1:4; Rev 7:17, Rev 21:4
fell: Gen 45:14, Gen 46:29
kissed: Rom 16:16; Co1 16:20; Co2 13:12; Th1 5:26
Geneva 1599
20:37 (12) And they all wept sore, and fell on Paul's neck, and kissed him,
(12) The Gospel does not take away natural affections, but rules and bridles them in good order.
John Gill
20:37 And they all wept sore,.... At the thoughts of parting with such a faithful and affectionate friend and servant of Christ; and no doubt but their affections were greatly moved by his prayers for them, as well as by his discourse to them. Christians are not Stoics, religion does not take away and destroy the natural affections, but regulates and governs them, and directs to a right use of them:
and fell on Paul's neck and kissed him; as Esau fell on Jacob's neck and kissed him, Gen 33:4 and Joseph on his brother Benjamin's, and his father Jacob's, Gen 45:14. And it was usual with the eastern nations, particularly the Persians (l), for friends and relations to kiss at parting, as well as at meeting; see Ruth 1:9.
(l) Xenophon. Cyclopedia, l. 1. c. 20.
John Wesley
20:37 They all wept - Of old, men, yea, the best and bravest of men, were easily melted into tears; a thousand instances of which might be produced from profane as well as sacred writers. But now, notwithstanding the effeminacy which almost universally prevails, we leave those tears to women and children.
20:3820:38: մորմոքէի՛ն մանաւանդ ՚ի վերայ բանին զոր ասէր, թէ ո՛չ եւս տեսանելոց են զերեսս նորա. եւ յուղարկեցի՛ն զնա ՚ի նաւ անդր[2670]։[2670] Ոմանք. ՚Ի վերայ բանիցն զոր ասէր... եւ յուղարկէին. կամ՝ յուղարկեցին զնա։
38. Մորմոքւում էին մանաւանդ նրա այն խօսքի վրայ, թէ այլեւս իր երեսը չեն տեսնելու: Եւ նրան ուղեկցեցին մինչեւ նաւը:
38 Սրտերնին կը ցաւէր մանաւանդ այն խօսքին համար՝ որ կ’ըսէր թէ՝ ա՛լ պիտի չտեսնեն իր երեսը եւ զանիկա ճամբու դրին, մինչեւ նաւը երթալով։
Մորմոքէին մանաւանդ ի վերայ բանին զոր ասէր թէ ոչ եւս տեսանելոց են զերեսս նորա. եւ յուղարկեցին զնա ի նաւ անդր:

20:38: մորմոքէի՛ն մանաւանդ ՚ի վերայ բանին զոր ասէր, թէ ո՛չ եւս տեսանելոց են զերեսս նորա. եւ յուղարկեցի՛ն զնա ՚ի նաւ անդր[2670]։
[2670] Ոմանք. ՚Ի վերայ բանիցն զոր ասէր... եւ յուղարկէին. կամ՝ յուղարկեցին զնա։
38. Մորմոքւում էին մանաւանդ նրա այն խօսքի վրայ, թէ այլեւս իր երեսը չեն տեսնելու: Եւ նրան ուղեկցեցին մինչեւ նաւը:
38 Սրտերնին կը ցաւէր մանաւանդ այն խօսքին համար՝ որ կ’ըսէր թէ՝ ա՛լ պիտի չտեսնեն իր երեսը եւ զանիկա ճամբու դրին, մինչեւ նաւը երթալով։
zohrab-1805▾ eastern-1994▾ western am▾
20:3838: скорбя особенно от сказанного им слова, что они уже не увидят лица его. И провожали его до корабля.
20:38  ὀδυνώμενοι μάλιστα ἐπὶ τῶ λόγῳ ᾧ εἰρήκει ὅτι οὐκέτι μέλλουσιν τὸ πρόσωπον αὐτοῦ θεωρεῖν. προέπεμπον δὲ αὐτὸν εἰς τὸ πλοῖον.
20:38. ὀδυνώμενοι ( being-anguished-unto ) μάλιστα (most-such) ἐπὶ (upon) τῷ (unto-the-one) λόγῳ (unto-a-forthee) ᾧ (unto-which) εἰρήκει (it-had-come-to-have-uttered) ὅτι (to-which-a-one) οὐκέτι (not-if-to-a-one) μέλλουσιν (they-impendeth) τὸ (to-the-one) πρόσωπον (to-looked-toward) αὐτοῦ (of-it) θεωρεῖν. (to-surveil-unto) προέπεμπον (They-were-dispatching-before) δὲ (moreover) αὐτὸν (to-it) εἰς (into) τὸ (to-the-one) πλοῖον. (to-a-floatlet)
20:38. dolentes maxime in verbo quo dixerat quoniam amplius faciem eius non essent visuri et deducebant eum ad navemBeing grieved most of all for the word which he had said, that they should see his face no more. And they brought him on his way to the ship.
38. Sorrowing most of all for the word which he had spoken, that they should behold his face no more. And they brought him on his way unto the ship.
20:38. being grieved most of all over the word which he had said, that they would never see his face again. And they brought him to the ship.
20:38. Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship.
Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship:

38: скорбя особенно от сказанного им слова, что они уже не увидят лица его. И провожали его до корабля.
20:38  ὀδυνώμενοι μάλιστα ἐπὶ τῶ λόγῳ ᾧ εἰρήκει ὅτι οὐκέτι μέλλουσιν τὸ πρόσωπον αὐτοῦ θεωρεῖν. προέπεμπον δὲ αὐτὸν εἰς τὸ πλοῖον.
20:38. dolentes maxime in verbo quo dixerat quoniam amplius faciem eius non essent visuri et deducebant eum ad navem
Being grieved most of all for the word which he had said, that they should see his face no more. And they brought him on his way to the ship.
20:38. being grieved most of all over the word which he had said, that they would never see his face again. And they brought him to the ship.
20:38. Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship.
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
20:38: That they should see his face no more - This was a most solemn meeting, and a most affecting parting. The man who had first pointed out to them the Lord Jesus Christ, by whom they had been brought into so glorious a state of salvation, is now going away, in all likelihood, to be seen no more till the day in which the quick and dead shall stand before the throne of judgment. Such a scene, and its correspondent feelings, are more easily imagined than described.
1. As the disciples are stated to have come together on the first day of the week, we may learn from this that, ever since the apostolic times, the Lord's day, now the Christian Sabbath, was set apart for religious exercises; such as the preaching of God's holy word, and celebrating the sacrament of the Lord's Supper. Besides its being the day on which our blessed Lord rose from the dead, the practice of the apostles and the primitive Church is an additional reason why we should religiously celebrate this first day of the week. They who, professing the Christian religion, still prefer the Jewish Sabbath, have little to support them in the New Testament. How prone is man to affect to be wise above what is written, while he is, in almost every respect, below the teaching so plainly laid down in the Divine word.
2. The charge of St. Paul to the pastors of the Church of Christ at Ephesus and Miletus contains much that is interesting to every Christian minister:
1. If he be sent of God at all, he is sent to feed the flock.
2. But, in order to feed them, he must have the bread of life.
3. This bread he must distribute in its due season, that each may have that portion that is suitable to time, place, and state.
4. While he is feeding others, he should take care to have his own soul fed: it is possible for a minister to be the instrument of feeding others, and yet starve himself.
5. If Jesus Christ intrust to his care the souls he has bought by his own blood, what an awful account will he have to give in the day of judgment, if any of them perish through his neglect! Though the sinner, dying in his sins, has his own blood upon his head, yet, if the watchman has not faithfully warned him, his blood will be required at the watchman's hand. Let him who is concerned read Ezekiel, Eze 33:3-5, and think of the account which he is shortly to give unto God.
3. Tenderness and sympathy are not inconsistent with the highest state of grace. Paul warns his hearers day and night with tears. His hearers now weep sore at the departure of their beloved pastor. They who can give up a Christian minister with indifference, have either profited little under that ministry, or they have backslidden from the grace of God. The pastors should love as fathers, the converts as children; and all feel themselves one family, under that great head, Christ Jesus.
Albert Barnes: Notes on the Bible - 1834
20:38: Sorrowing most of all ... - This was a most tender and affectionate parting scene. It can be more easily imagined than described. We may learn from it:
(1) That the parting of ministers and people is a most solemn event, and should be one of much tenderness and affection.
(2) the effect of true religion is to make the heart more tender; to make friendship more affectionate and sacred; and to unite more closely the bonds of love.
(3) ministers of the gospel should be prepared to leave their people with the same consciousness of fidelity and the same kindness and love which Paul evinced. They should live such lives as to be able to look back upon their whole ministry as pure and disinterested, and as having been employed in guarding the flock, and in making known to them the whole counsel of God. So parting, they may separate in peace; and so living and acting, they will be prepared to give up their account with joy, and not with grief. May God grant to every minister the spirit which Paul evinced at Ephesus, and enable each one, when called to leave his people by death or otherwise, to do it with the same consciousness of fidelity which Paul evinced when he left his people to see their face no more.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:38: that: Act 20:25
and: Act 15:3, Act 21:5, Act 21:16; Co1 16:11
John Gill
20:38 Sorrowing most of all for the words which he spake,.... In Acts 20:25 it filled them with sorrow to part with him; but this was increased, and made almost intolerable by what he said,
that they should see his face no more: could they have hoped to have seen him again, it would have made their parting with him more easy; but to be told they should never see him more in this world, it cut them to the heart; which shows what a share the apostle had in their hearts and affections, and not without good reason: however, that they might have a sight of him as long as they could, they went along with him to see him take shipping, and to see the last of him.
And they accompanied him unto the ship: which lay at Miletus waiting for him.
John Wesley
20:38 Sorrowing most for that word which he spake, that they should see his face no more - What sorrow will be in the great day, when God shall speak that word to all who are found on the left hand, that they shall see his face no more!