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Matthew Henry: Concise Commentary on the Whole Bible - 1706
We have, with a great deal of pleasure, attended the apostle in his travels throughout the Gentile nations to preach the gospel, and have seen a great harvest of souls gathered in to Christ; there we have seen likewise what persecutions he endured; yet still out of them all the Lord presently delivered him, 2 Tim. iii. 11. But now we are to attend him to Jerusalem, and there into lasting bonds; the days of his service now seem to be over, and nothing to remain but days of suffering, days of darkness, for they are many. It is a thousand pities that such a workman should be laid aside; yet so it is, and we must not only acquiesce, as his friends then did, saying, "The will of the Lord be done;" but we must believe, and shall find reason to do so, that Paul in the prison, and at the bar, is as truly glorifying God, and serving Christ's interest, as Paul in the pulpit was. In this chapter we have, I. A journal of Paul's voyage from Ephesus to Cæsarea, the next sea-port to Jerusalem, some places he touched at, and his landing there, ver. 1-7. II. The struggles he had with his friends at Cæsarea, who mightily opposed his going up to Jerusalem, but could not prevail, ver. 8-14. III. Paul's journey from Cæsarea to Jerusalem, and the kind entertainment which the Christians there gave him, ver. 15-17. IV. His compliance with the persuasions of the brethren there, who advised him so far to compliment the Jews as to go and purify that it might appear he was no such enemy to the Mosaic rites and ceremonies as he was reported to be, ver. 18-26. V. The turning of this very thing against him by the Jews, and the apprehending of him in the temple as a criminal thereupon, ver. 27-30. VI. The narrow escape he had of being pulled to pieces by the rabble, and the taking of him into fair and legal custody by the chief captain, who permitted him to speak for himself to the people, ver. 31-40. And so we have him made a prisoner, and shall never have him otherwise to the end of the history of this book.
Adam Clarke: Commentary on the Bible - 1831
Paul and his company sail from Miletus, and come to Coos, Rhodes, and Patara, Act 21:1. Finding a Phoenician ship at Patara, they go on board, sail past Cyprus, and land at Tyre, Act 21:2, Act 21:3. Here they find disciples, and stay seven days, and are kindly entertained, Act 21:4, Act 21:5. Having bade the disciples farewell, they take ship and sail to Ptolemais, salute the brethren, stay with them one day, come to Caesarea, and lodge with Philip, one of the seven deacons, Act 21:6-9. Here they tarry a considerable time, and Agabus the prophet foretells Paul's persecution at Jerusalem, Act 21:10, Act 21:11. The disciples endeavor to dissuade him from going; but he is resolute, and he and his company depart, Act 21:12-16. They are kindly received by James and the elders, who advise Paul, because of the Jews, to show his respect for the law of Moses, by purifying himself, with certain others that were under a vow; with which advice he complies, Act 21:17-26. Some of the Asiatic Jews, finding him in the temple, raise an insurrection against him, and would have killed him had he not been rescued by the chief captain, who orders him to be bound and carried into the castle, Act 21:27-36. Paul requests liberty to address the people, and is permitted, Act 21:37-40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 21:1, Paul calls at the house of Philip, whose daughters prophesy; Act 21:10, Agabus, foretelling what should befall him at Jerusalem, he will not be dissuaded from going thither; Act 21:17, He comes to Jerusalem; Act 21:27, where he is apprehended, and in great danger, but by the chief captain is rescued; Act 21:37, and requests, and is permitted to speak to the people.
21:121:1: Եւ իբրեւ եղեւ ելանել մեզ եւ մեկնել ՚ի նոցանէ, հանդէպ գնացեալ եկաք ՚ի Կո՛վ. եւ ՚ի վաղիւ անդր ՚ի Հռովդոն, եւ անտի ՚ի Պատարա՛յ[2671]։ [2671] Օրինակ մի. Եւ անտի ՚ի Տիւռոս։
1. Եւ երբ մենք նրանցից բաժանուեցինք ու նաւ ելանք, ուղիղ դիմացը գնալով՝ եկանք Կով. յաջորդ օրը՝ Ռոդոն, այնտեղից էլ՝ Պատարա:
21 Երբ ելանք ու անոնցմէ զատուեցանք, շիտակ նաւելով Կով հասանք ու միւս օրը՝ Հռոդոն ու անկէ՝ Պատարա։
Եւ իբրեւ եղեւ ելանել մեզ եւ մեկնել ի նոցանէ, հանդէպ գնացեալ եկաք ի Կով, եւ ի վաղիւ անդր ի Հռոդոն եւ անտի ի Պատարա:

21:1: Եւ իբրեւ եղեւ ելանել մեզ եւ մեկնել ՚ի նոցանէ, հանդէպ գնացեալ եկաք ՚ի Կո՛վ. եւ ՚ի վաղիւ անդր ՚ի Հռովդոն, եւ անտի ՚ի Պատարա՛յ[2671]։
[2671] Օրինակ մի. Եւ անտի ՚ի Տիւռոս։
1. Եւ երբ մենք նրանցից բաժանուեցինք ու նաւ ելանք, ուղիղ դիմացը գնալով՝ եկանք Կով. յաջորդ օրը՝ Ռոդոն, այնտեղից էլ՝ Պատարա:
21 Երբ ելանք ու անոնցմէ զատուեցանք, շիտակ նաւելով Կով հասանք ու միւս օրը՝ Հռոդոն ու անկէ՝ Պատարա։
zohrab-1805▾ eastern-1994▾ western am▾
21:11: Когда же мы, расставшись с ними, отплыли, то прямо пришли в Кос, на другой день в Родос и оттуда в Патару,
21:1  ὡς δὲ ἐγένετο ἀναχθῆναι ἡμᾶς ἀποσπασθέντας ἀπ᾽ αὐτῶν, εὐθυδρομήσαντες ἤλθομεν εἰς τὴν κῶ, τῇ δὲ ἑξῆς εἰς τὴν ῥόδον, κἀκεῖθεν εἰς πάταρα·
21:1. Ὡς (As) δὲ (moreover) ἐγένετο ( it-had-became ) ἀναχθῆναι (to-have-been-led-up) ἡμᾶς (to-us) ἀποσπασθέντας ( to-having-been-off-drawn-unto ) ἀπ' (off) αὐτῶν, (of-them," εὐθυδρομήσαντες ( having-straight-circuited-unto ) ἤλθομεν (we-had-came) εἰς (into) τὴν (to-the-one) Κῶ, (to-a-Kos,"τῇ (unto-the-one) δὲ (moreover) ἑξῆς (of-held) εἰς (into) τὴν (to-the-one) Ῥόδον, (to-a-Rhodos,"κἀκεῖθεν (and-thither-from) εἰς (into) Πάταρα. (to-Patara')
21:1. cum autem factum esset ut navigaremus abstracti ab eis recto cursu venimus Cho et sequenti die Rhodum et inde PataraAnd when it came to pass that, being parted from them, we set sail, we came with a straight course to Coos, and the day following to Rhodes: and from thence to Patara.
1. And when it came to pass that we were parted from them, and had set sail, we came with a straight course unto Cos, and the next day unto Rhodes, and from thence unto Patara:
And it came to pass, that after we were gotten from them, and had launched, we came with a straight course unto Coos, and the [day] following unto Rhodes, and from thence unto Patara:

1: Когда же мы, расставшись с ними, отплыли, то прямо пришли в Кос, на другой день в Родос и оттуда в Патару,
21:1  ὡς δὲ ἐγένετο ἀναχθῆναι ἡμᾶς ἀποσπασθέντας ἀπ᾽ αὐτῶν, εὐθυδρομήσαντες ἤλθομεν εἰς τὴν κῶ, τῇ δὲ ἑξῆς εἰς τὴν ῥόδον, κἀκεῖθεν εἰς πάταρα·
21:1. cum autem factum esset ut navigaremus abstracti ab eis recto cursu venimus Cho et sequenti die Rhodum et inde Patara
And when it came to pass that, being parted from them, we set sail, we came with a straight course to Coos, and the day following to Rhodes: and from thence to Patara.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: "Расставшись с ними..." - сильнее греческое - apospasqentaV ap autwn..., - слав.: "отторгшымся от них..." - вырвавшись от них. "Этими словами выражает (писатель) особенное усилие и - не напрасно, ибо иначе им не выйти бы в море" (Злат. ).

Кос - небольшой, славившийся виноделием и приготовлением дорогих материй, островок к юго-западу от Милита. В 15: римских милях от него к юго-востоку лежит большой остров Родос. Патара - большой приморский торговый город Малоазийской провинции Ликии, с известным в древности оракулом Аполлона.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Voyage to Cæsarea; Paul's Arrival at Ptolemais.
1 And it came to pass, that after we were gotten from them, and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara: 2 And finding a ship sailing over unto Phenicia, we went aboard, and set forth. 3 Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her burden. 4 And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem. 5 And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed. 6 And when we had taken our leave one of another, we took ship; and they returned home again. 7 And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day.

We may observe here,

I. How much ado Paul had to get clear from Ephesus, intimated in the first words of the chapter, after we had gotten from them, that is, were drawn from them as by violence. It was a force put upon both sides; Paul was loth to leave them, and they were loth to part with him, and yet there was no remedy, but so it must be. When good people are taken away by death, they are, as it were, gotten from their friends here below, who struggled hard to have detained them if possible.

II. What a prosperous voyage they had thence. Without any difficulty, they came with a straight course, by direct sailing, to Coos, a famous Grecian island,--the next day to Rhodes, talked of for the Colossus there,--thence to Patara, a famous port, the metropolis of Lycia (v. 1); here they very happily found a ship sailing over into Phenicia, the very course they were steering, v. 2. Providence must be acknowledged when things happen thus opportunely, and we are favoured by some little circumstances that contribute to the expediting of our affairs; and we must say, It is God that maketh our way perfect. This ship that was bound for Phenicia (that is, Tyre) they took the convenience of, went on board, and set sail for Tyre. In this voyage they discovered Cyprus, the island that Barnabas was of, and which he took care of, and therefore Paul did not visit it, but we left it on the left hand (v. 3), sailed upon the coast of Syria, and at length landed at Tyre, that celebrated mart of the nations, so it had been, but was now reduced; yet something of a trade it had still, for there the ship was to unlade her burden, and did so.

III. The halt that Paul made at Tyre; when he had arrived there, he was upon the coast of the land of Israel, and found now that he could compass the remainder of his journey within the time he had fixed.

1. At Tyre he found disciples, some that had embraced the gospel, and professed the Christian faith. Observe, Wherever Paul came, he enquired what disciples were there, found them out, and associated with them; for we know what is the usage with birds of a feather. When Christ was upon earth, though he went sometimes into the coast of Tyre, yet he never went thither to preach the gospel there; nor did he think fit to afford to Tyre and Sidon the advantages which Chorazin and Bethsaida had, though he knew that if they had had them they would have made a better improvement of them, Luke x. 13, 14. But, after the enlarging of the gospel-commission, Christ was preached at Tyre, and had disciples there; and to this, some think, that prophecy concerning Tyre had reference (Isa. xxiii. 18), Her merchandise and her hire shall be holiness to the Lord.

2. Paul, finding those disciples at Tyre, tarried there seven days, they urging him to stay with them as long as he could. He staid seven days at Troas (ch. xx. 6), and here so many days at Tyre, that he might be sure to spend one Lord's day with them, and so might have an opportunity of preaching publicly among them; for it is the desire of good men to do good wherever they come, and where we find disciples we may either benefit them or be benefited by them.

3. The disciples at Tyre were endowed with such gifts that they could by the Spirit foretel the troubles Paul would meet with at Jerusalem; for the Holy Ghost witnessed it in every city, ch. xx. 23. Being a thing that would be so much talked of when it came to pass, God saw fit to have it much prophesied of before, that people's faith, instead of being offended, might be confirmed. And withal they were endowed with such graces that foreseeing his troubles, out of love to him and concern for the church, especially the churches of the Gentiles, that could ill spare him, they begged of him that he would not go up to Jerusalem, for they hoped the decree was conditional: If he go up, he will come into trouble there; as the prediction to David that the men of Keilah will deliver him up (that is, if he venture himself with them); and therefore they said to him, by the Spirit, that he should not go up, because they concluded it would be most for the glory of God that he should continue at liberty; and it was not at all their fault to think so, and consequently to dissuade him; but it was their mistake, for his trial would be for the glory of God and the furtherance of the gospel, and he knew it; and the importunity that was used with him, to dissuade him from it, renders his pious and truly heroic resolution the more illustrious.

4. The disciples of Tyre, though they were none of Paul's converts, yet showed a very great respect to Paul, whose usefulness in the church they had heard so much of when he departed from Tyre. Though they had had but seven days' acquaintance with him, yet, as if he had been some great man, they all came together, with their wives and children, solemnly to take leave of him, to beg his blessing, and to bring him as far on his way as the sea would permit them. Note, (1.) We should pay respect, not only to our own ministers, that are over us in the Lord, and admonish us, and, for their work's sake among us, esteem them highly in love, but we must, as there is occasion, testify our love and respect to all the faithful ministers of Christ, both for his sake whose ministers they are, and for their work's sake among others. (2.) We must, in a particular manner, honour those whom God hath singularly honoured, by making them eminently useful in their generation. (3.) It is good to train up children in a respect to good people and good ministers. This was particularly remarkable at Tyre, which we have not met with any where else, that they brought their wives and children to attend Paul, to do him the more honour and to receive benefit by his instructions and prayers; and as angry notice was taken of the children of the idolaters of Bethel, that mocked a prophet, so, no doubt, gracious notice was taken of the children of the disciples at Tyre, that honoured an apostle, as Christ accepted the hosannas of the little children. (4.) We should be good husbands of our opportunities, and make the utmost we can of them for the good of our souls. They brought Paul on his way, that they might have so much the more of his company and his prayers. Some refer us to Ps. xlv. 12, as a prediction of this, The daughter of Tyre shall be there with a gift; for it is probable that they made some presents to Paul at parting, as usual to our friends that are going to sea, ch. xxviii. 10.

5. They parted with prayer, as Paul and the Ephesians elders had done, ch. xx. 36. Thus Paul has taught us by example, as well as rule, to pray always, to pray without ceasing. We kneeled down on the shore and prayed. Paul prayed for himself, prayed for them, prayed for all the churches; as he was much in prayer so he was mighty in prayer. They prayed upon the shore, that their last farewell might be sanctified and sweetened with prayer. Those that are going to sea should, when they quit the shore, commit themselves to God by prayer, and put themselves under his protection, as those that hope, even when they leave the terra firma, to find firm footing for their faith in the providence and promise of God. They kneeled down on the shore, though we may suppose it either stony or dirty, and there prayed. Paul would that men should pray every where, and so he did himself; and, where he lifted up his prayer, he bowed his knees. Mr. George Herbert says, Kneeling never spoiled silk stockings.

6. They parted at last (v. 6): When we had taken our leave one of another, with the most affectionate embraces and expressions of love and grief, we took ship to be gone, and they returned home again, each complaining that this is a parting world. Observe how they disposed of themselves: "We, that had a journey before us, took ship, thankful that we had a ship to carry us; and those, who had no occasions to call them abroad returned home again, thankful that they had a home to go to." Rejoice Zebulun in thy going out, and Issachar in thy tents. Paul left his blessing behind him with those that returned home, and those that staid sent their prayers after those that went to sea.

IV. Their arrival at Ptolemais, which was not far from Tyre (v. 27): We came to Ptolemais, which some think is the same place with Accho, which we find in the tribe of Asher, Judg. i. 31. Paul begged leave to go ashore there, to salute the brethren, to enquire of their state, and to testify his good will to them; though he could not stay long with them, yet he would not pass by them without paying his respects to them, and he abode with them one day, perhaps it was a Lord's day; better a short stay than no visit.
Adam Clarke: Commentary on the Bible - 1831
21:1: Came with a straight course - Having had, as is necessarily implied, wind and tide in their favor.
Coos - An island in the Archipelago, or Aegean Sea, one of those called the Sporades. It was famous for the worship of Aesculapius and Juno; and for being the birthplace of Hippocrates, the most eminent of physicians, and Apelles, the most celebrated of painters.
Rhodes - Another island in the same sea, celebrated for its Colossus, which was one of the seven wonders of the world. This was a brazen statue of Apollo, so high that ships in full sail could pass between its legs. It was the work of Chares, a pupil of Lysippus, who spent twelve years in making it. It was 106 feet high, and so great that few people could fathom its thumb. It was thrown down by an earthquake about 224 years before Christ, after having stood sixty-six years. When the Saracens took possession of this island, they sold this prostrate image to a Jew, who loaded 900 camels with the brass of it; this was about a.d. 660, nearly 900 years after it had been thrown down.
Patara - One of the chief seaport towns of Syria.
Albert Barnes: Notes on the Bible - 1834
21:1: After we were gotten from them - After we had left the elders at Miletus, Act 20:38. They were on their way to Jerusalem.
Unto Coos - This was a small island in the Grecian Archipelago, a short distance from the southwestern point of Asia Minor. It is now called "Stan-co." It was celebrated for its fertility, and for the wine and silk-worms which it produced. It was about 40 miles south of Miletus.
Unto Rhodes - This was also an island in the Grecian Archipelago. On the island was a city of the same name, which was principally distinguished for its brass Colossus, which was built by Chares of Lyndus. It stood across the mouth of the harbor, and was so high that vessels could pass between its legs. It stood for 56 years, and was then thrown down by an earthquake. It was reckoned as one of the seven wonders of the world. When the Saracens took possession of this island they sold this prostrate image to a Jew, who loaded 900 camels with the brass from it. This was 600 a. d., about 900 years after it had been thrown down. The ancient name of the island was Asteria. Its name, Rhodes, was given from the great quantity of roses which it produced.
Unto Patara - This was a maritime city of Lycia, in Asia Minor, over against Rhodes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:1: we were: Act 20:37, Act 20:38; Sa1 20:41, Sa1 20:42; Th1 2:17
and had: Act 27:2, Act 27:4; Luk 5:4, Luk 8:22
Coos: Coos, Cos, or Co, now Zia, is an island in the Aegean sea, one of those called Cyclades, near the south-west point of Asia Minor, and about fifteen miles from Halicarnassus. Rhodes. Rhodes is a celebrated island in the same sea, southward of Caria, from which it is distant about twenty miles, next to Cyprus and Lesbos in extent, being 120 miles in circumference. It was remarkable for the clearness of the air, and its pleasant and healthy climate, and chiefly for its Colossus of brass, seventy cubits high, with each finger as large as an ordinary man, standing astride over the mouth of the harbour, so that ships in full sail passed between its legs.
Geneva 1599
21:1 And (1) it came to pass, that after we were gotten from them, and had launched, we came with a straight course unto Coos, and the [day] following unto Rhodes, and from thence unto Patara:
(1) Not only ordinary men, but even our friends, and such as are endued with the Spirit of God, sometimes go about to hinder the course of our calling: but it is our part to go forward without any stopping or staggering, after we are sure of our calling from God.
John Gill
21:1 And it came to pass, that after we had gotten from them,.... Which was with great difficulty, with many tears, and much wringing of hands: the word signifies that they were "plucked from" them; they clung about them, as husband and wife, and parents and children do; so strong were their affections; and their parting was like the parting of such near relations, or like the plucking of the flesh from the bones, or the drawing and separating one member from another; such is the cement of true Christian love:
and had launched; the vessel into the sea, from the port at Miletus:
we came with a straight course unto Coos; an island in the Aegean sea. Pomponius Mela (m) calls it Cos in Carlo; and so Pausanias (n) reckons it a city of the Carians and Lycians, mentioning it along with Rhodes. It was famous for being the birth place of Apelles the painter, and Hippocrates the physician. Pliny (o) places it in Caria, and calls it most noble, and says that it was fifteen miles distant from Halicarnassus, was a hundred miles in circumference, as many think, and was called Merope: and who elsewhere observes (p), that it is reported that the silk worms are bred in this island, and that a sort of raiment called "bombycine" was first made here by Pamphila, the daughter of Latoius. And so Solinus (q) from Varro, testifies, that this island first gave a fine sort of clothing for the ornament of women: hence because silks or bombycines, from the silk worms, were first wove here by women, some think the island had its name, for which signifies something spun, in 3Kings 10:28 it is by us translated "linen yarn"; but the Vulgate Latin version renders it, "from Coa". This island was taken by Hercules, and Eurypylus, the king of it, was slain by him (r). It is now in the hands of the Turks, by whom it is called Stancora; but by others Lango. When, and by whom the Gospel was first preached here, is not certain; it does not appear that the Apostle Paul stayed to preach it now: however, in the beginning of the "fourth" century there was a church here, and a bishop of it was present at the council of Nice; and in the "fifth" century, a bishop of the church here assisted in the council of Chalcedon; and in the "sixth" century, a bishop of the same place was in the fifth synod at Constantinople (s). Hither Paul and his company came with a good wind, a prosperous gale, and nothing to hinder them; which perhaps is rather meant than a straight or direct line, in which they ran from Miletus to this place:
and the day following unto Rhodes, this is an island in Lycia, according to Mela (t), and had in it these three cities, Lindos, Camitos, and Jalysos: it is said of it (u), that the heavens are never so cloudy, but the sun is seen here in one part of the day, or another. R. Benjamin (w) makes this to be three days' sail from Samos; and says, he found four hundred Jews in it, and almost three hundred at Samos. It is asserted by several writers (x), that this island was once covered with the sea, and in process of time appeared out of it, and became dry land. The account which Pliny (y) gives of it is, that
"it is most beautiful and free, and was in circumference a hundred and thirty miles; or, if Isidorus is rather to be credited, a hundred and three: the cities in it were Lindus, Camirus, Jalysus, now Rhodes: it is distant from Alexandria in Egypt five hundred seventy eight miles, as Isidorus reports; but according to Eratosthenes, four hundred sixty nine; and according to Mutianus, five hundred; and from Cyprus it was a hundred and sixty six;''
a place after mentioned, which the apostle left on the left hand, having sailed from Petara to Phoenicia. The same writer proceeds and adds,
"it was before called Ophiusa, Astria, Aethrea, Trinacria, Cotymbia, Paeessa, Atabyria, from the king of it, afterwards Macria and Oloessa.''
Jerom (z) says of it, that
"it is the most noble of the islands Cyclades, and the first from the east, formerly called Ophiussa; in which was a city of the same name, famous for the brazen colossus, which was seventy cubits high: it was distant from the port of Asia twenty miles.''
This statue, called the colossus of the sun, was one of the seven wonders of the world, according to Pliny (a), and was made by Chares, a disciple of Lysippus, at the expense of King Demetrius: it was twelve years in making, and cost three hundred talents: it was seventy cubits high (as Jerom before says): it fell by an earthquake, after it had stood fifty or sixty years (some say 1360); and as it lay along it was a miracle, few men with their arms stretched out could embrace the thumb, and the fingers were bigger than most statues: and from this statue the Rhodians have been sometimes called Colossians; and some have fancied, that these are the persons the Apostle Paul wrote his epistle to under that name. This island, and the city in it, were called Rhodes, as some think, from roses, with which it might abound, or because of the beautifulness of the place; and others, that it had its name from "Jarod", which, in the Chaldee and Syriac languages, signifies a serpent; and so it was called Ophiusa from the multitude of serpents in it (b); though others say it took its name from Rhodia, a fair and beautiful maid beloved by Apollo. This island, in the "seventh" century, about the year 653, was taken by Mauvia, king of the Saracens, who sold the colossus, which lay on the ground ever since the earthquake, to a merchant, who is said to load nine hundred camels with the brass of it: it afterwards came into the hands of the Christians, and in the year 1522 was taken by Solyman the Turk, after a siege of six months, being betrayed by Andreas Meralius, a Portuguese knight (c). When the Gospel was first preached here, and a church state formed, cannot be said; but in the beginning of the "fourth" century there was a bishop of this place in the council of Nice; and in the "fifth" century there was a church here, and it was a metropolitan; and in the "sixth" century a bishop of this place was in the fifth Roman synod under Symmachus; and in the "seventh" century a bishop of Rhodes assisted in the sixth council at Constantinople; and in the same century it was taken by the Saracenes, as before observed, when the church here was the metropolitan of the Cyclades: and yet in the "eighth" century, Leo, bishop of this place, was in the Nicene synod; and even though in the ninth century it was grievously harassed by the Saracens, yet its church state was not quite destroyed (d).
And from thence to Patara; Beza's ancient copy adds, "and Myra": see Acts 27:5 a city of Lycia: hence it is called by Herodotus (e), and Pliny (f), Patara of Lycia, and mentioned with Rhodes: it was famous for the temple of Apollo, which was in it, in which answers were given six months in the year, and were on equal credit with the oracle at Delphos (g); the Arabic version here calls it Sparta. According to Pliny (h) it was first called Sataros. Some say it had its name Patara from Paturus, the son of Apollo; Ptolomy Philadelphus, king of Egypt, having enlarged it, called it after his sister's name, Arsinoe. How long the apostle stayed in this place is not known, nor whether he preached here, nor if he did, what success he had: in the "second" century, the statues of Jupiter and Apollo were in this, place: in the "fourth" century, there was a church here, and a bishop of it: and in the "sixth" century, a bishop of the church at Patara was in the fifth synod at Rome and Constantinople: and in the "eighth" century, Anastasius, bishop of this place, was in the Nicene synod (k).
(m) Xenophon. Cyropaedia, l. 2. c. 14. (n) Arcadica, sive l. 8. p. 526. (o) Nat. Hist. l. 5. c. 31. (p) Ib. l. 11. c. 22, 23. (q) Polyhistor. c. 12. (r) Apollodorus de Orig. Deorum, l. 2. p. 112. (s) Magdeburg. Hist. Eccles. cent. 4. c. 2. p. 5, cent. 5. c. 2. p. 6. cent. 6. c. 2. p. 6. (t) De Situ Orbis, l. 2. c. 14. (u) Plin. l. 2. c. 62. Solin. c. 21. (w) Itinerar. p. 30. (x) Plin. Nat. Hist. l. 2. c. 87. Heraclides de Politiis, p. 456. Philo, quod mundus sit incorr. p. 959, 960. (y) Nat. Hist. l. 5. c. 31. (z) De locis Hebraicis, fol. 96. G. (a) Nat. Hist. l. 34. c. 7. (b) Heraclides de Politiis, p. 456. ad Calcem Aelian. Vat. Hist. Vid. Hilleri Onomasticum Sacrum, p. 918. (c) Petav. Rationar. Temp. par. 1. l. 4. c. 5. p. 153. & l. 9. c. 11. p. 500. (d) Magdeburg. Hist. Eccles. cent. 4. c. 2. p. 5. cent. 5. c. 2. p. 6. c. 7. p. 418. cent. 6. c. 2. p. 6. cent. 7. c. 2. p. 4. c. 3. p. 20. c. 7. p. 112. c. 16. p. 369. cent. 8. c. 2. p. 6. cent. 9. c. 2. p. 4. c. 3. p. 13. (e) Clio, l. 1. c. 182. (f) L. 2. c. 108. & l. 6. c. 34. (g) Pansan. l. 9. p. 607. Mela, l. 1. c. 15. Alex. ab Alex. l. 6. c. 2. (h) Nat. Hist. l. 5. c. 27. (k) Madgeburg. Hist. Eccles. cent. 2. c. 15. p. 192. cent. 4. c. 2. p. 3. cent. 6. c. 2. p. 4. cent. 8. c. 2. p. 4.
John Wesley
21:1 And when we were torn away from the in - Not without doing violence both to ourselves and them.
Robert Jamieson, A. R. Fausset and David Brown
21:1 SAILING FROM EPHESUS, THEY LAND AT TYRE, AND THENCE SAILING TO PTOLEMAIS, THEY PROCEED BY LAND TO CÆSAREA AND JERUSALEM. (Acts 21:1-16)
we were gotten--"torn."
from them--expressing the difficulty and pain of the parting.
with a straight course--running before the wind, as Acts 16:11.
unto Coos--Cos, an island due south from Miletus, which they would reach in about six hours, and coming close to the mainland.
the day following unto Rhodes--another island, some fifty miles to the southeast, of brilliant classic memory and beauty.
thence unto Patara--a town on the magnificent mainland of Lycia, almost due east from Rhodes. It was the seat of a celebrated oracle of Apollo.
21:221:2: Եւ գտեալ նաւ մի զի երթայր ՚ի Փիւնիկէ, ելեալ ՚ի նա գնացա՛ք[2672]։ [2672] Ոմանք. Եւ ելեալ ՚ի նա գնացաք։
2. Այնտեղ գտնելով մի նաւ, որ Փիւնիկէ էր գնում, բարձրացանք ու գնացինք:
2 Եւ նաւ մը գտանք, որ Փիւնիկէ կ’երթար։ Անոր մէջ մտնելով՝ ճամբայ ելանք։
Եւ գտեալ նաւ մի զի երթայր ի Փիւնիկէ, ելեալ ի նա գնացաք:

21:2: Եւ գտեալ նաւ մի զի երթայր ՚ի Փիւնիկէ, ելեալ ՚ի նա գնացա՛ք[2672]։
[2672] Ոմանք. Եւ ելեալ ՚ի նա գնացաք։
2. Այնտեղ գտնելով մի նաւ, որ Փիւնիկէ էր գնում, բարձրացանք ու գնացինք:
2 Եւ նաւ մը գտանք, որ Փիւնիկէ կ’երթար։ Անոր մէջ մտնելով՝ ճամբայ ելանք։
zohrab-1805▾ eastern-1994▾ western am▾
21:22: и, найдя корабль, идущий в Финикию, взошли на него и отплыли.
21:2  καὶ εὑρόντες πλοῖον διαπερῶν εἰς φοινίκην ἐπιβάντες ἀνήχθημεν.
21:2. καὶ (And) εὑρόντες ( having-had-found ) πλοῖον (to-a-floatlet) διαπερῶν (to-through-acrossing-unto) εἰς (into) Φοινίκην (to-a-Foinike," ἐπιβάντες ( having-had-stepped-upon ) ἀνήχθημεν. (we-were-led-up)
21:2. et cum invenissemus navem transfretantem in Foenicen ascendentes navigavimusAnd when we had found a ship sailing over to Phenice, we went aboard and set forth.
2. and having found a ship crossing over unto Phoenicia, we went aboard, and set sail.
And finding a ship sailing over unto Phenicia, we went aboard, and set forth:

2: и, найдя корабль, идущий в Финикию, взошли на него и отплыли.
21:2  καὶ εὑρόντες πλοῖον διαπερῶν εἰς φοινίκην ἐπιβάντες ἀνήχθημεν.
21:2. et cum invenissemus navem transfretantem in Foenicen ascendentes navigavimus
And when we had found a ship sailing over to Phenice, we went aboard and set forth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
2: "Нашедши корабль..." От Троады до Патары Павел со спутниками плыл на особом, вероятно, наемном корабле, находившемся в его полном распоряжении (XX:13, 16); теперь же, для трудного и далекого переезда через открытое море, он пересел на другой более обширный купеческий корабль, шедший с грузом в Финикию.
Adam Clarke: Commentary on the Bible - 1831
21:2: Phoenicia - A part of Syria. See the note on Act 11:19.
Albert Barnes: Notes on the Bible - 1834
21:2: Unto Phenicia - See the notes on Act 11:19. Phoenicia was on their way to Jerusalem.
Set forth - Sailed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:2: finding: Act 27:6; Jon 1:3
Phenicia: Act 15:3
John Gill
21:2 And finding a ship sailing over unto Phoenicia,.... For it seems that the ship they went aboard at Assos, Acts 20:13 went no further, at least in the way the apostle was going, than Patara; but lighting on another ship, which was bound for Phoenicia, for the city of Tyre, which bordered on the land of Israel, and indeed originally belonged to Canaan; see Acts 11:19.
we went aboard; the said ship:
and set forth; on the voyage.
Robert Jamieson, A. R. Fausset and David Brown
21:2 And finding a ship--their former one going no farther, probably.
to Phœnica--(See on Acts 11:19).
went abroad--One would almost think this extracted from a journal of the voyage, so graphic are its details.
21:321:3: Եւ յայտ եղեալ Կիպրեայ, թողաք զնա ՚ի ձախակո՛ղմ, նաւեցաք յԱսորի՛ս եւ իջա՛ք ՚ի Տիւրոս. քանզի ա՛նդ էր նաւն թափելոց զբեռինսն[2673]։ [2673] Ոմանք. Կւպրեայ. կամ՝ Կիւպրայ... ՚ի ձախակողմն... թօթափելոց զբեռինս։
3. Երբ Կիպրոսը երեւաց, այն թողեցինք ձախ կողմը, նաւարկեցինք դէպի Ասորիք եւ իջանք Տիւրոս, քանի որ նաւն այնտեղ իր բեռներն էր թափելու:
3 Եւ երբ Կիպրոս երեւցաւ, զանիկա ձախ կողմերնիս թողելով՝ դէպի Սուրիա նաւեցինք եւ Տիւրոս հասանք, վասն զի նաւը հոն պիտի թափէր իր բեռը։
Եւ յայտ եղեալ Կիպրեայ` թողաք զնա ի ձախակողմն, նաւեցաք յԱսորիս եւ իջաք ի Տիւրոս, քանզի անդ էր նաւն թափելոց զբեռինսն:

21:3: Եւ յայտ եղեալ Կիպրեայ, թողաք զնա ՚ի ձախակո՛ղմ, նաւեցաք յԱսորի՛ս եւ իջա՛ք ՚ի Տիւրոս. քանզի ա՛նդ էր նաւն թափելոց զբեռինսն[2673]։
[2673] Ոմանք. Կւպրեայ. կամ՝ Կիւպրայ... ՚ի ձախակողմն... թօթափելոց զբեռինս։
3. Երբ Կիպրոսը երեւաց, այն թողեցինք ձախ կողմը, նաւարկեցինք դէպի Ասորիք եւ իջանք Տիւրոս, քանի որ նաւն այնտեղ իր բեռներն էր թափելու:
3 Եւ երբ Կիպրոս երեւցաւ, զանիկա ձախ կողմերնիս թողելով՝ դէպի Սուրիա նաւեցինք եւ Տիւրոս հասանք, վասն զի նաւը հոն պիտի թափէր իր բեռը։
zohrab-1805▾ eastern-1994▾ western am▾
21:33: Быв в виду Кипра и оставив его слева, мы плыли в Сирию, и пристали в Тире, ибо тут надлежало сложить груз с корабля.
21:3  ἀναφάναντες δὲ τὴν κύπρον καὶ καταλιπόντες αὐτὴν εὐώνυμον ἐπλέομεν εἰς συρίαν, καὶ κατήλθομεν εἰς τύρον, ἐκεῖσε γὰρ τὸ πλοῖον ἦν ἀποφορτιζόμενον τὸν γόμον.
21:3. ἀναφάναντες ( Having-had-manifested-up ) δὲ (moreover) τὴν (to-the-one) Κύπρον (to-a-Kupros) καὶ (and) καταλιπόντες ( having-had-remaindered-down ) αὐτὴν (to-it) εὐώνυμον (to-goodly-named) ἐπλέομεν (we-were-floating-unto) εἰς (into) Συρίαν, (to-a-Suria,"καὶ (and) κατήλθομεν (we-had-came-down) εἰς (into) Τύρον, (to-a-Turos,"ἐκεῖσε (thither-to) γὰρ (therefore) τὸ (the-one) πλοῖον (a-floatlet) ἦν (it-was) ἀποφορτιζόμενον ( lading-off-to ) τὸν (to-the-one) γόμον. (to-a-saturatee)
21:3. cum paruissemus autem Cypro et relinquentes eam ad sinistram navigabamus in Syriam et venimus Tyrum ibi enim navis erat expositura onusAnd when we had discovered Cyprus, leaving it on the left hand, we sailed into Syria, and came to Tyre: for there the ship was to unlade her burden.
3. And when we had come in sight of Cyprus, leaving it on the left hand, we sailed unto Syria, and landed at Tyre: for there the ship was to unlade her burden.
Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre: for there the ship was to unlade her burden:

3: Быв в виду Кипра и оставив его слева, мы плыли в Сирию, и пристали в Тире, ибо тут надлежало сложить груз с корабля.
21:3  ἀναφάναντες δὲ τὴν κύπρον καὶ καταλιπόντες αὐτὴν εὐώνυμον ἐπλέομεν εἰς συρίαν, καὶ κατήλθομεν εἰς τύρον, ἐκεῖσε γὰρ τὸ πλοῖον ἦν ἀποφορτιζόμενον τὸν γόμον.
21:3. cum paruissemus autem Cypro et relinquentes eam ad sinistram navigabamus in Syriam et venimus Tyrum ibi enim navis erat expositura onus
And when we had discovered Cyprus, leaving it on the left hand, we sailed into Syria, and came to Tyre: for there the ship was to unlade her burden.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Тир - финикийский приморский город, славившийся своею торговлею. Финикия, по римскому разделению провинций, присоединена была к Сирии (в которую входила и Палестина); поэтому и говорится: мы плыли в Сирию и пристали в Тире.
Adam Clarke: Commentary on the Bible - 1831
21:3: Cyprus - See the note on Act 4:36, and see the track of this journey on the map.
Tyre - A city of Phoenicia, one of the most celebrated maritime towns in the world. See the notes on Act 12:20; Mat 11:21 (note).
There the ship was to unlade her burden - The freight that she had taken in at Ephesus she was to unlade at Tyre; to which place she was bound.
Albert Barnes: Notes on the Bible - 1834
21:3: Had discovered Cyprus - See the notes on Act 4:36.
Into Syria - See the notes on Mat 4:24.
And landed at Tyre - See the notes on Mat 11:21.
To unlade her burden - Her cargo. Tyre was formerly one of the most commercial cities of the world; and it is probable that in the time of Paul its commercial importance had not entirely ceased.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:3: Cyprus: Act 21:16, Act 4:36, Act 11:19, Act 13:4, Act 15:39, Act 27:4
Syria: Act 15:23, Act 15:41, Act 18:18; Jdg 10:6; Sa2 8:6; Isa 7:2; Mat 4:24; Luk 2:2
Tyre: Act 12:20; Psa 45:12, Psa 87:4; Isa 23:17, Isa 23:18; Mat 11:21; Luk 10:13
John Gill
21:3 Now when we had discovered Cyprus,.... An island, as the Syriac version here calls it, which lay between Syria and Cilicia; See Gill on Acts 4:36; and was, according to R. Benjamin (l), four days sail from Rhodes, before mentioned:
we left it on the left hand, and sailed into Syria; that part of it called Phoenicia:
and landed at Tyre; the chief city of Phoenicia, famous for navigation and commerce: it stood about four furlongs distant from the shore, and was joined to the continent by Alexander the great (m). The account Jerom (n) gives of it is this,
"Tyre, the metropolis of Phoenicia, in the tribe of Nephthalim, is near twenty miles from Caesarea Philippi; this was formerly an island, but made continent land by Alexander:--its chief excellency lies in shell fish and purple.''
Tit was a very ancient city, though it seems not so ancient as Sidon, from whence it was distant about two hundred furlongs. Herodotus (o) says, that in his time it had been inhabited two thousand three hundred years; Hiram was king of it in Solomon's time; yea, mention is made of it in Joshua's time, if the text in Josh 19:29 is rightly translated: some say it was built seventy six years before the destruction of Troy. It is to be distinguished into old Tyre, which was destroyed by Nebuchadnezzar, and the island of Tyre, which was conquered by Alexander, and new Tyre annexed, by him to the continent. In the Hebrew language it is called "Tzur", or "Tzor", which signifies a "rock", being built on one; though some think it has its name from "Tzehor", which signifies "brightness"; it is now called Sur or Suri, and is quite desolate, being only a receptacle of thieves and robbers: though R. Benjamin says, in his time, new Tyre was a very good city, and had a port within it, into which ships go between two towers; and that there were in it four hundred Jews, and some of them skilful in the Talmud; --who further observes, that if anyone ascended the walls of new Tyre, he might see Tyre the crowning city, Is 23:8 which was a stone's cast from the new; but if a man would go in a boat on the sea, he might see towers, streets, and palaces in the bottom (p):
for there the ship was to unlade her burden; which she had taken in, in the ports where she had been, but where is not certain; for that she had been at Ephesus, and took in her lading there, as Grotius thinks, does not appear; since this was not the ship the apostle and his company sailed in from Miletus, but which they went aboard at Patara, Acts 21:1.
(l) Itinerar. p. 30. (m) Plin. Nat. Hist. l. 5. c. 19. Mela, l. 1. c. 12. (n) De locis Hebraicis, fol. 96. K. (o) Euterpe, l. 2. c. 44. (p) ltinerar. p. 35, 36.
John Wesley
21:3 We landed at Tyre - That there should be Christians there was foretold, Ps 87:4. What we read in that psalm of the Philistines and Ethiopians also may be compared with Acts 8:40; Acts 27:4.
Robert Jamieson, A. R. Fausset and David Brown
21:3 when we . . . discovered--"sighted," as the phrase is.
Cyprus, we left it on the left hand--that is, steered southeast of it, leaving it on the northwest.
sailed into--"unto"
Syria, and landed at Tyre--the celebrated seat of maritime commerce for East and West. It might be reached from Patara in about two days.
there the ship was to unlade her burden--which gave the apostle time for what follows.
21:421:4: Եւ գտեալ զաշակերտսն, կացա՛ք անդ աւուրս եւթն. որք ասէին ցՊաւղոս ՚ի ձեռն Հոգւոյն, մի՛ ելանել յԵրուսաղէմ։
4. Եւ գտնելով աշակերտներին՝ եօթը օր այնտեղ մնացինք. նրանք Սուրբ Հոգու միջոցով Պօղոսին ասում էին, որ Երուսաղէմ չբարձրանայ:
4 Եւ աշակերտներ գտնելով՝ եօթը օր հոն կեցանք, որոնք Սուրբ Հոգիով կ’ըսէին Պօղոսին որ Երուսաղէմ չելլէ։
Եւ գտեալ զաշակերտսն` կացաք անդ աւուրս եւթն. որք ասէին ցՊաւղոս ի ձեռն Հոգւոյն` մի՛ ելանել յԵրուսաղէմ:

21:4: Եւ գտեալ զաշակերտսն, կացա՛ք անդ աւուրս եւթն. որք ասէին ցՊաւղոս ՚ի ձեռն Հոգւոյն, մի՛ ելանել յԵրուսաղէմ։
4. Եւ գտնելով աշակերտներին՝ եօթը օր այնտեղ մնացինք. նրանք Սուրբ Հոգու միջոցով Պօղոսին ասում էին, որ Երուսաղէմ չբարձրանայ:
4 Եւ աշակերտներ գտնելով՝ եօթը օր հոն կեցանք, որոնք Սուրբ Հոգիով կ’ըսէին Պօղոսին որ Երուսաղէմ չելլէ։
zohrab-1805▾ eastern-1994▾ western am▾
21:44: И, найдя учеников, пробыли там семь дней. Они, по [внушению] Духа, говорили Павлу, чтобы он не ходил в Иерусалим.
21:4  ἀνευρόντες δὲ τοὺς μαθητὰς ἐπεμείναμεν αὐτοῦ ἡμέρας ἑπτά, οἵτινες τῶ παύλῳ ἔλεγον διὰ τοῦ πνεύματος μὴ ἐπιβαίνειν εἰς ἱεροσόλυμα.
21:4. ἀνευρόντες ( Having-had-found-up ) δὲ (moreover) τοὺς (to-the-ones) μαθητὰς (to-learners) ἐπεμείναμεν (we-stayed-upon) αὐτοῦ (of-it) ἡμέρας (to-days) ἑπτά, (to-seven,"οἵτινες (which-ones) τῷ (unto-the-one) Παύλῳ (unto-a-Paulos) ἔλεγον (they-were-forthing) διὰ (through) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) μὴ (lest) ἐπιβαίνειν (to-step-upon) εἰς (into) Ἰεροσόλυμα. (to-a-Hierosoluma)
21:4. inventis autem discipulis mansimus ibi diebus septem qui Paulo dicebant per Spiritum ne ascenderet HierosolymamAnd finding disciples, we tarried there seven days: who said to Paul, through the Spirit, that he should not go up to Jerusalem.
4. And having found the disciples, we tarried there seven days: and these said to Paul through the Spirit, that he should not set foot in Jerusalem.
And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem:

4: И, найдя учеников, пробыли там семь дней. Они, по [внушению] Духа, говорили Павлу, чтобы он не ходил в Иерусалим.
21:4  ἀνευρόντες δὲ τοὺς μαθητὰς ἐπεμείναμεν αὐτοῦ ἡμέρας ἑπτά, οἵτινες τῶ παύλῳ ἔλεγον διὰ τοῦ πνεύματος μὴ ἐπιβαίνειν εἰς ἱεροσόλυμα.
21:4. inventis autem discipulis mansimus ibi diebus septem qui Paulo dicebant per Spiritum ne ascenderet Hierosolymam
And finding disciples, we tarried there seven days: who said to Paul, through the Spirit, that he should not go up to Jerusalem.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
4: "Нашедши учеников..." Выражение предполагает искание здесь христиан Павлом, а отсюда следует, что христиане здесь были немногочисленны и мало известны (ср. XI:19; XV:3), так что их надо было искать в этом большом городе.

"Семь дней..." Поспешая прежде, ввиду неопределенности того, насколько благополучен будет далекий и трудный переезд через море, Павел получает возможность целую неделю провести в Тире.

"Они", - т. е. вероятно - некоторые из тирских христиан, обладавшие пророческим даром.

"По внушению Духа говорили Павлу, чтобы не ходил в Иерусалим...". Собственно внушением Духа было только то, что тирские пророки узнали об участи, ожидавшей Павла в Иерусалиме (как XX:23). Просьба же не ходить туда была делом их личной любвеобильной заботливости о судьбе апостола (ср. Феофил. ). Но Апостол совершеннее знал волю о сем Духа Святого, и не только видел свою участь, но и шел на нее - по влечению того же Духа (XX:22).
Adam Clarke: Commentary on the Bible - 1831
21:4: Who said to Paul through the Spirit - We cannot understand this as a command from the Holy Spirit not to go up to Jerusalem, else Paul must have been highly criminal to have disobeyed it. Through the Spirit, must either refer to their own great earnestness to dissuade him from taking a journey which they plainly saw would be injurious to him - and so Bp. Pearce understands this place; or, if it refer to the Holy Spirit, it must mean that if he regarded his personal safety he must not, at this time, go up to Jerusalem. The Spirit foretold Paul's persecutions, but does not appear to have forbidden his journey; and Paul was persuaded that, in acting as he was about to do, whatever personal risk he ran, he should bring more glory to God, by going to Jerusalem, than by tarrying at Tyre or elsewhere. The purport of this Divine communication was, "If thou go up to Jerusalem the Jews will persecute thee; and thou wilt be imprisoned, etc." As he was apprized of this, he might have desisted, for the whole was conditional: Paul might or might not go to Jerusalem; if he did go, he would be persecuted, and be in danger of losing his life. The Holy Spirit neither commanded him to go, nor forbade him; the whole was conditional; and he was left to the free exercise of his own judgment and conscience. This was a similar case to that of David in Keilah, Sa1 23:9-13. David prevented the threatened evil by leaving Keilah: Paul fell into it by going to Jerusalem.
Albert Barnes: Notes on the Bible - 1834
21:4: And finding disciples - Christians. This is the first mention of there being Christians at Tyre, but there is no improbability in supposing that the gospel had been preached there, though it is not expressly recorded by luk
Who said to Paul - Compare Act 21:12. Their deep interest in his welfare, and their apprehension of his danger, was the reason why they admonished him not to go.
Through the Spirit - There is some difficulty in understanding this. In solving this difficulty, we may remark:
(1) That it is evident that the Holy Spirit is meant, and that Luke means to say that this was spoken by his inspiration. The Holy Spirit was bestowed on Christians at that time in large measures, and many appear to have been under his inspiring guidance.
(2) it was not understood by Paul as a positive command that he should not go up to Jerusalem; for had it been, it would not have been disobeyed. He evidently understood it as expressive of their earnest wish that he should not go, as apprising him of danger, and as a kind expression in regard to his own welfare and safety. Compare Act 21:13. Paul was in better circumstances to understand this than we are, and his interpretation was doubtless correct.
(3) it is to be understood, therefore, simply as an inspired prophetic warning, that if he went, he went at the risk of his life a prophetic warning, joined with their individual personal wishes that he would not expose himself to this danger. The meaning evidently is that they said by inspiration of the Spirit that he should not go unless he was willing to encounter danger, for they foresaw that the journey would be attended with the hazard of his life. Grotius renders it, "That he should not go unless he was willing to be bound." Michaelis and Stolzius; "They gave him prophetic warrant that he should not go to Jerusalem." Doddridge, "If he tendered his own liberty and safety, not to go up to Jerusalem, since it would certainly expose him to very great hazard." The inspiration in the case was that of admonition and warning, not of positive command. Paul was simply apprised of the danger, and was then left to the free determination of his own will. He chose to encounter the danger of which he was thus apprised. He did not despise the intimations of the Spirit, but he judged that his duty to God called him thus to meet the perils of the journey. We may be apprised of danger in a certain course, either by our friends or by the Word of God, and still it may be our duty to meet it. Our duty is not to be measured by the fact that we shall experience danger, in whatever way that may be made known to us. Duty consists in following the will of God, and encountering whatever trials may be in our way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:4: finding: Act 19:1; Mat 10:11; Ti2 1:17
we: Act 20:6, Act 20:7, Act 28:14; Rev 1:10
said: Act 21:10-12, Act 20:22
Geneva 1599
21:4 And finding disciples, we tarried there seven days: who said to Paul through the (a) Spirit, that he should not go up to Jerusalem.
(a) They foretold through the Spirit what dangers were about to befall Paul, and this they did as prophets: but they misdirected him away from Jerusalem because of a fleshly affection.
John Gill
21:4 And finding disciples,.... At Tyre, for the Gospel had been preached in Phoenicia by the ministers of the word, who were scattered by the persecution raised at the death of Stephen; and here were brethren, such as had believed in Christ, embraced and professed his Gospel, and were baptized in his name; see Acts 11:19 and who also had extraordinary gifts, as appears by what follows; and there was no doubt a Gospel church founded in this place, though who presided over it in the first century, we have no account; in the "second" century there was a church here, and Cassius was bishop of it (q); in the "third" century there were some martyrs in this place, who suffered under Dioclesian, and bore innumerable stripes with great courage and constancy, and after that fought with beasts, as bears, leopards, boars, and bulls, and at the same time Tyrannio, bishop of this church, also suffered martyrdom (r); in the "fourth" century there was a synod at Tyre under Constantine, to which he wrote a letter (s). There was a bishop of this church present at the council of Nice, in the times of the said emperor; in this age Paulinus and Dorotheus were bishops of Tyre; in the "fifth" century Irenaeus was bishop of Tyre, and then it was the metropolitan of Phoenicia; and in the "sixth" century, there was a bishop of the same church present at the fifth council of Rome and Constantinople (t). Of the bishops of Tyre in the several centuries, the learned Reland (u) gives a more particular account; according to him, Cassius, bishop of this church, was in the synod held at Caesarea, about the year 198. Paulinus, another bishop of Tyre, was in another council held at the same place, in the year 318. Zeno subscribed in the council of Nice, in the year 325, the first among the bishops of Phoenicia; Vitalis was in the council at Sardica, in the year 347. Uranius subscribed in the council held at Seleucia by the Semiarians, in the year 359; another Zeno bishop of this church was present at the second council at Constantinople, in the year 381; and mention is made of Photius bishop of Tyre, in the acts of the Chalcedon council, held in the year 451, as is also Eusebius in the acts of the council at Constantinople, in the year 553:
we tarried there seven days; either waiting for a ship to proceed on further; or in choice, to enjoy the conversation of the disciples, which was very delightful, and to confirm them in the faith:
who said to Paul through the Spirit, that he should not go up to Jerusalem; not that the Spirit of God in these persons contradicted his own impulse in the apostle, by which he was moved to go to Jerusalem, see Acts 20:22. The sense is, that these disciples, by the spirit of prophecy, knew that if the apostle went to Jerusalem, many evil things would befall him; wherefore of their own spirit, and out of love to him, they advise him not to go.
(q) Euseb. Eccl. Hist. l. 5. c. 25. (r) Ib. l. 8. c. 7, 12. (s) Ib. de Vita Constantin. l. 4. c. 41, 42. (t) Magdeburg. Hist. Eccl. cent. 4. c. 2. p. 2. c. 10. p. 553, 554. cent. 5. c. 2. p. 3. c. 7. p. 417. cent. 6. c. (u) Palestina Ilustrata, l. 3. p. 1054, 1055.
John Wesley
21:4 And finding disciples, we tarried there seven days - ln order to spend a Sabbath with them. Who told Paul by the Spirit - That afflictions awaited him at Jerusalem. This was properly what they said by the Spirit. They themselves advised him not to go up. The disciples seemed to understand their prophetic impulse to be an intimation from the Spirit, that Paul, if he were so minded, might avoid the danger, by not going to Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
21:4 finding disciples--finding out the disciples, implying some search. They would expect such, from what is recorded, Acts 11:19. Perhaps they were not many; yet there were gifted ones among them.
who said to Paul . . . that he should not go up to Jerusalem--(See on Acts 20:23; also see on Acts 21:11-14).
21:521:5: Եւ իբրեւ եղեւ մեզ կատարել զաւուրսն, ելեալ գնացաք. եւ յուղարկեալ զմեզ ամենեցուն, հանդերձ կանա՛մբք եւ որդւովք՝ մինչեւ արտաքոյ քաղաքին։ Եդեալ ծունր առ ծովեզերին՝ կացաք յաղօթս[2674]. [2674] Ոմանք. Ելեալ գնայաք, յուղարկեալ... ծունր կայաք յաղ՛՛։ Բազումք. Եւ եդեալ ծունր։
5. Եւ երբ մենք այդ օրերը անցկացրինք, ելանք գնացինք. նրանք բոլորը, կանանց եւ որդիների հետ միասին, մինչեւ քաղաքից դուրս մեզ ճանապարհ դրեցին. եւ ծովեզրին, ծնկի գալով, աղօթեցինք:
5 Երբ այն օրերը անցուցինք, ելանք ու կ’երթայինք. ամէնքն ալ, կիներով ու տղաքներով, մինչեւ քաղաքէն դուրս մեզ ճամբեցուցին։ Ծովուն եզերքը ծունկի գալով աղօթք ըրինք
Եւ իբրեւ եղեւ մեզ կատարել զաւուրսն` ելեալ գնացաք, յուղարկեալ զմեզ ամենեցուն հանդերձ կանամբք եւ որդւովք մինչեւ արտաքոյ քաղաքին. եւ եդեալ ծունր առ ծովեզերին` կացաք յաղօթս:

21:5: Եւ իբրեւ եղեւ մեզ կատարել զաւուրսն, ելեալ գնացաք. եւ յուղարկեալ զմեզ ամենեցուն, հանդերձ կանա՛մբք եւ որդւովք՝ մինչեւ արտաքոյ քաղաքին։ Եդեալ ծունր առ ծովեզերին՝ կացաք յաղօթս[2674].
[2674] Ոմանք. Ելեալ գնայաք, յուղարկեալ... ծունր կայաք յաղ՛՛։ Բազումք. Եւ եդեալ ծունր։
5. Եւ երբ մենք այդ օրերը անցկացրինք, ելանք գնացինք. նրանք բոլորը, կանանց եւ որդիների հետ միասին, մինչեւ քաղաքից դուրս մեզ ճանապարհ դրեցին. եւ ծովեզրին, ծնկի գալով, աղօթեցինք:
5 Երբ այն օրերը անցուցինք, ելանք ու կ’երթայինք. ամէնքն ալ, կիներով ու տղաքներով, մինչեւ քաղաքէն դուրս մեզ ճամբեցուցին։ Ծովուն եզերքը ծունկի գալով աղօթք ըրինք
zohrab-1805▾ eastern-1994▾ western am▾
21:55: Проведя эти дни, мы вышли и пошли, и нас провожали все с женами и детьми даже за город; а на берегу, преклонив колени, помолились.
21:5  ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας, ἐξελθόντες ἐπορευόμεθα προπεμπόντων ἡμᾶς πάντων σὺν γυναιξὶ καὶ τέκνοις ἕως ἔξω τῆς πόλεως, καὶ θέντες τὰ γόνατα ἐπὶ τὸν αἰγιαλὸν προσευξάμενοι
21:5. ὅτε (Which-also) δὲ (moreover) ἐγένετο ( it-had-became ) ἐξαρτίσαι (to-have-adjusted-out-to) ἡμᾶς (to-us) τὰς (to-the-ones) ἡμέρας, (to-days," ἐξελθόντες ( having-had-came-out ) ἐπορευόμεθα ( we-were-traversing-of ) προπεμπόντων ( of-dispatching-before ) ἡμᾶς (to-us) πάντων ( of-all ) σὺν (together) γυναιξὶ (unto-women) καὶ (and) τέκνοις (unto-producees) ἕως (unto-if-which) ἔξω (out-unto-which) τῆς (of-the-one) πόλεως, (of-a-city,"καὶ (and) θέντες ( having-had-placed ) τὰ (to-the-ones) γόνατα (to-knees) ἐπὶ (upon) τὸν (to-the-one) αἰγιαλὸν (to-a-shore) προσευξάμενοι ( having-goodly-held-toward ,"
21:5. et explicitis diebus profecti ibamus deducentibus nos omnibus cum uxoribus et filiis usque foras civitatem et positis genibus in litore oravimusAnd the days being expired, departing we went forward, they all bringing us on our way, with their wives and children, till we were out of the city. And we kneeled down on the shore: and we prayed.
5. And when it came to pass that we had accomplished the days, we departed and went on our journey; and they all, with wives and children, brought us on our way, till we were out of the city: and kneeling down on the beach, we prayed,
And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives and children, till [we were] out of the city: and we kneeled down on the shore, and prayed:

5: Проведя эти дни, мы вышли и пошли, и нас провожали все с женами и детьми даже за город; а на берегу, преклонив колени, помолились.
21:5  ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας, ἐξελθόντες ἐπορευόμεθα προπεμπόντων ἡμᾶς πάντων σὺν γυναιξὶ καὶ τέκνοις ἕως ἔξω τῆς πόλεως, καὶ θέντες τὰ γόνατα ἐπὶ τὸν αἰγιαλὸν προσευξάμενοι
21:5. et explicitis diebus profecti ibamus deducentibus nos omnibus cum uxoribus et filiis usque foras civitatem et positis genibus in litore oravimus
And the days being expired, departing we went forward, they all bringing us on our way, with their wives and children, till we were out of the city. And we kneeled down on the shore: and we prayed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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: "С женами и детьми..." - особая сердечность провод апостола, объясняемая небольшим числом христиан, с которыми, за сравнительно долговременное пребывание, легче было вступить в особо близкие отношения.
Adam Clarke: Commentary on the Bible - 1831
21:5: When we had accomplished those days - That is, the seven days mentioned in the preceding verse.
And they all brought us on our way, with wives and children - It is not likely that Paul, Silas, Luke, etc., had either wives or children with them; and it is more natural to suppose that the brethren of Tyre, with their wives and children are those that are meant; these, through affection to the apostles, accompanied them from their homes to the ship; and the coming out of the husbands, wives, and children, shows what a general and affectionate interest the preaching and private conversation of these holy men had excited.
Kneeled down on the shore, and prayed - As God fills heaven and earth, so he may be worshipped every where; as well, when circumstances require it, on the seashore as in the temple. We have already seen, in the case of Lydia, that the Jews had proseuchas by the river sides, etc.; and an observation in Tertullian seems to intimate that they preferred such places, and in the open air offered their petitions to God by the seashore: Omissis templis, per omne littus, quocumque in aperto aliquando jam preces ad coelum mittunt. Tertul. de Jejunio.
Albert Barnes: Notes on the Bible - 1834
21:5: Had accomplished those days - When those days were passed.
They all brought us on our way - They attended us. See the Act 15:3 note; Rom 15:24 note; Co1 16:6, Co1 16:11 notes; Jo3 1:6 note. This was an expression of tender attachment, and of a deep interest in the welfare of Paul and his fellow-travelers.
We kneeled down - See the notes on Act 20:36.
On the shore - Any place may be proper for prayer. See the notes on Joh 4:21-24. God is everywhere, and can as easily hear prayer on the seashore as in the most magnificent temple. This is an instance, as well as that in Act 20:36, where the apostle evidently prayed with the church without a form of prayer. No man can believe that he thus poured forth the desires of his heart at parting, and commended them to God in a prescribed form of words. Scenes like this show more clearly than abstract arguments could do that such a form was not needed, and would not be used. Paul and his fellow-Christians, on the sand of the sea-shore, would pour forth the gushing emotions of their souls in language such as their circumstances would suggest, and no man can read this narrative in a dispassionate manner without believing that they offered an extempore prayer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:5: and they: Act 15:3, Act 17:10, Act 20:38
with: Deu 29:11, Deu 29:12; Jos 24:15; Ch2 20:13; Neh 12:43; Mat 14:21
we kneeled: Act 9:40, Act 20:36; Kg1 8:54; Psa 95:6; Mar 1:40
John Gill
21:5 And when we had accomplished those days,.... The seven days before mentioned:
we departed and went our way; from their quarters where they lodged, or from some one house of the disciples, where they met, and had conversed together:
and they all brought us on our way, with wives and children, till we were out of the city; that is, the disciples, even all of them that dwelt in that city, with their whole families, their wives and children, accompanied the apostle and those that were with him, through the streets of the city of Tyre, till they came out of it to the shore, where lay the ship they were to go aboard; and which was a mark of their affection and respect to the apostle, as well as a token of their public spirit, that they were not ashamed of Christ and his ministers, nor of their profession of the Gospel:
and we kneeled down on the shore and prayed; which was agreeably to the custom of the Jews, who had, as Tertullian observes (w), their "orationes litterales", their prayers at the sea shore; See Gill on Acts 16:13.
(w) Ad nationes, l. 1. c. 13.
Robert Jamieson, A. R. Fausset and David Brown
21:5 they all brought us on our way with wives and children . . . and we kneeled down on the shore and prayed--(See on Acts 20:36). Observe here that the children of these Tyrian disciples not only were taken along with their parents, but must have joined in this act of solemn worship. See on Eph 6:1.
21:621:6: եւ հրաժարեալք ՚ի միմեանց՝ եւ ելա՛ք ՚ի նաւն. եւ նոքա դարձան յիւրեանց տեղիս[2675]։ [2675] Բազումք. Եւ հրաժարեցաք ՚ի միմեանց։ Ոսկան յաւելու. ՚Ի միմեանց առ ծովեզրն, եւ ելաք։
6. Ապա միմեանց հրաժեշտ տալով՝ մենք նաւ ելանք, իսկ նրանք վերադարձան իրենց տեղերը:
6 Ու իրարու հրաժարական ողջոյն տալով՝ մենք նաւը ելանք, անոնք ալ տեղերնին դարձան։
Եւ հրաժարեցաք ի միմեանց եւ ելաք ի նաւն, եւ նոքա դարձան յիւրեանց տեղիս:

21:6: եւ հրաժարեալք ՚ի միմեանց՝ եւ ելա՛ք ՚ի նաւն. եւ նոքա դարձան յիւրեանց տեղիս[2675]։
[2675] Բազումք. Եւ հրաժարեցաք ՚ի միմեանց։ Ոսկան յաւելու. ՚Ի միմեանց առ ծովեզրն, եւ ելաք։
6. Ապա միմեանց հրաժեշտ տալով՝ մենք նաւ ելանք, իսկ նրանք վերադարձան իրենց տեղերը:
6 Ու իրարու հրաժարական ողջոյն տալով՝ մենք նաւը ելանք, անոնք ալ տեղերնին դարձան։
zohrab-1805▾ eastern-1994▾ western am▾
21:66: И, простившись друг с другом, мы вошли в корабль, а они возвратились домой.
21:6  ἀπησπασάμεθα ἀλλήλους, καὶ ἀνέβημεν εἰς τὸ πλοῖον, ἐκεῖνοι δὲ ὑπέστρεψαν εἰς τὰ ἴδια.
21:6. ἀπησπασάμεθα ( we-off-drew-along-to ) ἀλλήλους , ( to-one-to-other ,"καὶ (and) ἐνέβημεν (we-had-stepped-in) εἰς (into) τὸ (to-the-one) πλοῖον, (to-a-floatlet,"ἐκεῖνοι (the-ones-thither) δὲ (moreover) ὑπέστρεψαν (they-beturned-under) εἰς (into) τὰ (to-the-ones) ἴδια . ( to-private-belonged )
21:6. et cum valefecissemus invicem ascendimus in navem illi autem redierunt in suaAnd when we had bid one another farewell, we took ship. And they returned home.
6. and bade each other farewell; and we went on board the ship, but they returned home again.
And when we had taken our leave one of another, we took ship; and they returned home again:

6: И, простившись друг с другом, мы вошли в корабль, а они возвратились домой.
21:6  ἀπησπασάμεθα ἀλλήλους, καὶ ἀνέβημεν εἰς τὸ πλοῖον, ἐκεῖνοι δὲ ὑπέστρεψαν εἰς τὰ ἴδια.
21:6. et cum valefecissemus invicem ascendimus in navem illi autem redierunt in sua
And when we had bid one another farewell, we took ship. And they returned home.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:6: Taken - leave - Ασπασαμενοι; Having given each other the kiss of peace, as was the constant custom of the Jews and primitive Christians.
They returned home - That is, the men, their wives, and their children.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:6: taken: Co2 2:13
they: Joh 1:11 *Gr: Joh 7:53, Joh 16:32, Joh 19:27
John Gill
21:6 And when we had taken our leave one of another,.... The Alexandrian copy reads, "having prayed, we saluted one another"; with a kiss, as in Acts 20:37 and so parted:
we took ship; or went aboard the ship,
and they returned home again; to their own houses, as the Syriac version renders it; for by "their own", as it is in the Greek text, cannot be meant their families, their wives, and children, for these were along with them, but their habitations; see Jn 16:32.
21:721:7: Եւ մեր զնաւն առխեթեալ ՚ի Տիւրոսէ՝ հասաք ՚ի Պտղոմեդայ. եւ ողջոյն տուեալ եղբարց, եղեաք օր մի առ նոսա[2676]։[2676] Ոմանք. Առխթեալ ՚ի Տիւրոսէ հասաք ՚ի Պտողէմայիդա. կամ՝ ՚ի Պտղոմայիդա, եւ ողջոյն տուաք... եղաք օր մի։
7. Եւ մեր նաւարկութիւնը շարունակելով Տիւրոսից՝ հասանք Պտողեմայիդա ու եղբայրներին ողջոյն տալուց յետոյ մէկ օր նրանց մօտ մնացինք:
7 Իսկ մենք Տիւրոսէ զատուելով եւ ծովու ճամբորդութիւնը լմնցնելով՝ Պտողէմայիս հասանք ու եղբայրները բարեւելով՝ օր մը անոնց քով կեցանք։
եւ մեր զնաւն առխթեալ ի Տիւրոսէ` հասաք ի Պտողեմայիդա, եւ ողջոյն տուեալ եղբարց` եղեաք օր մի առ նոսա:

21:7: Եւ մեր զնաւն առխեթեալ ՚ի Տիւրոսէ՝ հասաք ՚ի Պտղոմեդայ. եւ ողջոյն տուեալ եղբարց, եղեաք օր մի առ նոսա[2676]։
[2676] Ոմանք. Առխթեալ ՚ի Տիւրոսէ հասաք ՚ի Պտողէմայիդա. կամ՝ ՚ի Պտղոմայիդա, եւ ողջոյն տուաք... եղաք օր մի։
7. Եւ մեր նաւարկութիւնը շարունակելով Տիւրոսից՝ հասանք Պտողեմայիդա ու եղբայրներին ողջոյն տալուց յետոյ մէկ օր նրանց մօտ մնացինք:
7 Իսկ մենք Տիւրոսէ զատուելով եւ ծովու ճամբորդութիւնը լմնցնելով՝ Պտողէմայիս հասանք ու եղբայրները բարեւելով՝ օր մը անոնց քով կեցանք։
zohrab-1805▾ eastern-1994▾ western am▾
21:77: Мы же, совершив плавание, прибыли из Тира в Птолемаиду, где, приветствовав братьев, пробыли у них один день.
21:7  ἡμεῖς δὲ τὸν πλοῦν διανύσαντες ἀπὸ τύρου κατηντήσαμεν εἰς πτολεμαΐδα, καὶ ἀσπασάμενοι τοὺς ἀδελφοὺς ἐμείναμεν ἡμέραν μίαν παρ᾽ αὐτοῖς.
21:7. Ἡμεῖς (We) δὲ (moreover) τὸν (to-the-one) πλοῦν (to-a-float) διανύσαντες ( having-accomplished-through ) ἀπὸ (off) Τύρου (of-a-Turos) κατηντήσαμεν (we-down-ever-a-oned-unto) εἰς (into) Πτολεμαΐδα, (to-a-Ptolemais) καὶ (and) ἀσπασάμενοι ( having-drawn-along-to ) τοὺς (to-the-ones) ἀδελφοὺς ( to-brethrened ) ἐμείναμεν (we-stayed) ἡμέραν (to-a-day) μίαν (to-one) παρ' (beside) αὐτοῖς. (unto-them)
21:7. nos vero navigatione explicita a Tyro descendimus Ptolomaida et salutatis fratribus mansimus die una apud illosBut we, having finished the voyage by sea, from Tyre came down to Ptolemais: and saluting the brethren, we abode one day with them.
7. And when we had finished the voyage from Tyre, we arrived at Ptolemais; and we saluted the brethren, and abode with them one day.
And when we had finished [our] course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day:

7: Мы же, совершив плавание, прибыли из Тира в Птолемаиду, где, приветствовав братьев, пробыли у них один день.
21:7  ἡμεῖς δὲ τὸν πλοῦν διανύσαντες ἀπὸ τύρου κατηντήσαμεν εἰς πτολεμαΐδα, καὶ ἀσπασάμενοι τοὺς ἀδελφοὺς ἐμείναμεν ἡμέραν μίαν παρ᾽ αὐτοῖς.
21:7. nos vero navigatione explicita a Tyro descendimus Ptolomaida et salutatis fratribus mansimus die una apud illos
But we, having finished the voyage by sea, from Tyre came down to Ptolemais: and saluting the brethren, we abode one day with them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Птолемаида - древний приморский город Акко, южнее Финикии, в пределах собственно уже Палестины, по древнему разделению - в колене Асировом (Суд I:31), несколько севернее горы Кармильской.
Adam Clarke: Commentary on the Bible - 1831
21:7: We came to Ptolemais - This was a seaport town of Galilee, not far from Mount Carmel, between Tyre and Caesarea, where the river Belus empties itself into the sea. It was at first called Accho, (and this is the reading of the Syriac and Arabic), and belonged to the tribe of Asher, Jdg 1:31; it was enlarged and beautified by the first of the Egyptian Ptolemies, from whom it was called Ptolemais. This place terminated St. Paul's voyage; and this is what is expressed in the text: And we came from Tyre to Ptolemais, where our voyage ended. See the Greek text.
Albert Barnes: Notes on the Bible - 1834
21:7: We came to Ptolemais - This was a city situated on the coast of the Mediterranean, on the north angle of a bay which extends, in a semicircle of three leagues, as far as the point of Mount Carmel. At the south and west sides the city was washed by the sea, and was surrounded by triple walls. It was in the tribe of Asher Jdg 1:31, and was originally called Accho; but was called Ptolemais in honor of one of the Ptolemies, who beautified and adorned it. The Christian crusaders gave it the name of Acre, or John of Acre, from a magnificent church which was built in it, and which was dedicated to the apostle John. It is still called Akha by the Turks. The Syriac and Arabic render it Accho in this place. It sustained several sieges during the Crusades, and was the last fortified place wrested from the Christians by the Turks. It sustained a memorable siege under Bonaparte, and since then it has been much increased and strengthened. Its present population is estimated at from 18, 000 to 20, 000.
And saluted the brethren - Embraced them; gave them expressions of affection and regard.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:7: and saluted: Act 21:19, Act 18:22, Act 25:13; Sa1 10:4, Sa1 13:10; Mat 5:47; Heb 13:24
abode: Act 21:10, Act 28:12
John Gill
21:7 And when we had finished our course from Tyre,.... Or sailed from thence,
we came to Ptolemais: the Syriac version calls it "Aco" or "Acu": and the Arabic version, "Aco"; and Ptolemais, according to Pliny (x) and Harpocratian (y), was called Ace. Frequent mention is made of Aco in the Jewish writings, and which according to them was a sea port, for they speak of , "the port of Aco" (z), and of , "the banks of Aco" (a), or its rocks: it was upon the borders of the land of Israel, and in the tribe of Asher to the north of it; part of it they say was without the land, and part of it within (b): according to R. Benjamin, it was one day's sail from Tyre, and who also says, it was upon the borders of Asher, and had a very spacious port (c); it is said to be about two and thirty miles from Tyre; between that and Tyre, the shore was full of heaps of sand, from whence the sand that glass is made of was fetched; it is mentioned with Tyre, Sidon, and Galilee, in:
"And said, They of Ptolemais, and of Tyrus, and Sidon, and all Galilee of the Gentiles, are assembled together against us to consume us.'' (1 Maccabees 5:15)
Tit had the mountainous part of Galilee on the east, the ladder of Tyre on the north, and Mount Carmel on the south, and thus it is described by Josephus (d):
"Ptolemais is a city of Galilee on the sea coast, built in a large champaign country, but is surrounded with mountains, on the east with the mountains of Galilee, sixty furlongs off; on the south with Carmel, distant a hundred and twenty furlongs; on the north with a very high mountain called the Climax, or ladder of the Tyrians, which is a hundred furlongs from it; two miles from the city runs a very small river called Beleus, near which is the sepulchre of Memnon, taking up the space of an hundred cubits, and is worthy of admiration; it is round and hollow (i.e. the river), casting up glassy sand, which ships in great numbers come and take up, and the place is filled up again.''
The account Jerom (e) gives of it is,
"Ptolemais, a maritime city in Judea, near Mount Carmel, which was formerly called so from one Ptolomy;''
from Ptolomy king of Egypt: it was called Ace or Aco, from its being a city of merchandise; though some say it was so called from Hercules being healed of the bite of a serpent, by an herb which grew near the river Beleus. It is now called St. John de Acra or Acri:
and saluted the brethren; that were at Ptolemais or Aco; for the Gospel had been preached here with success; some had believed and professed it, and very likely were in a church state: for there was a church here in the "second" century, and Clarus was bishop of it; and in the beginning of the "fourth" century, there was a bishop present in the synod at Nice; and in the "fifth" century there was a church here; in the time of Arcadius, the Emperor Antiochus was bishop of Ptolemais, a very eloquent man, called therefore by some Chrysostom; in the "sixth" century there was a bishop of this church, who assisted at the synod held both at Rome and Constantinople (f). The bishops of this church are reckoned up, as Reland (g) says, as he found them thus; Clarus, who was in the council at Caesarea, held in the year 198; Aeneas, who was in the council at Nice, in the year 325, and in another at Antioch, in the year 341; Nectabus, who subscribed in the first council at Constantinople, held in the year 381; Paulus, who was present in the Chalcedon council in the year 451: and Joannes, who was in the council at Jerusalem, in the year 536: and perhaps these brethren might be Jews, since those who first preached the Gospel in Phoenicia preached only to Jews; and certain it is that there were many in this place; we often read of Jewish doctors here, as R. Tanchum the son of R. Chaja a man of Caphar Aco (h), and R. Simeon ben Judah a man of Caphar Aco (i), and R. Aba of Aco (k), and R. Judah ben Gamdah (l); and in R. Benjamin's time, there were about two hundred Jews in this place (m): these brethren Paul and his company visited, and saluted them;
and abode with them one day; conferring together about spiritual things, and employing their time, no doubt, in religious exercises.
(x) Ad nationes, l. 5. c. 19. (y) Lexic. Decem Orator. p. 12. (z) T. Bab. Yoma, fol. 38. 1. (a) T. Bab. Cetubot, fol. 112. 1. (b) T. Hieros. Gittin, fol. 43. 3. Sheviith, fol. 35. 3. & Challa, fol. 60. 2. & Juchasin, fol. 71. 1. Misna Gittin, c. 1. sect. 2. (c) Itinerar. p. 36. (d) De Bello Jud. l. 2. c. 10. sect. 2. (e) De locis Hebraicis, fol. 96. 6. (f) Magdeburg. Hist. Eccles. cent. 4. c. 2. p. 2. cent. 5. c. 2. p. 2. c. 10. p. 550. cent. 6. c. 2. p. 3. (g) Palestina Illustrata, l. 3. p. 542. (h) T. Bab. Taanith, fol. 7. 2. & Moed. Katon, fol. 16. 2. Yebamot, fol. 45. 1. (i) Juchasin, fol. 68. 2. & T. Bab. Sota, fol. 37. 2. (k) T. Bab. Sota, fol. 40. 1. Juchasin, fol. 71. 1. (l) T. Bab. Sota, fol. 43. 2. (m) Itinerar. p. 36.
John Wesley
21:7 Having finished our voyage - From Macedonia, Acts 20:6, we came to Ptolemais - A celebrated city on the sea coast, anciently called Accos. It is now, like many other once noble cities, only a heap of ruins.
Robert Jamieson, A. R. Fausset and David Brown
21:7 when we had finished our course--completing the voyage
from Tyre, we came--which they would do the same day.
to Ptolemais--anciently called Accho (Judg 1:31), now St. Jean d'Acre, or Acre.
and saluted the brethren, and abode, &c.--disciples gathered probably as at Tyre, on the occasion mentioned (Acts 11:19).
21:821:8: Եւ ՚ի վաղիւ անդր ելեալ անտի՝ եկա՛ք ՚ի Կեսարիայ. եւ մտեալ յապարանսն Փիլիպպոսի աւետարանչի, որ էր յեւթա՛նց անտի, ագա՛ք առ նմա[2677]։ [2677] Ոմանք. Որ է յեւթանց։
8. Յաջորդ օրը այնտեղից դուրս գալով՝ եկանք Կեսարիա եւ, մտնելով տունը Փիլիպպոս աւետարանչի, որ եօթը սարկաւագներից մէկն էր, օթեւանեցինք նրա մօտ:
8 Հետեւեալ օրը անկէ* ելանք ու Կեսարիա գացինք եւ Փիլիպպոս աւետարանիչին տունը մտնելով, որ եօթնէն մէկն էր, անոր քով կեցանք։
Եւ ի վաղիւ անդր ելեալ անտի` եկաք ի Կեսարիա, եւ մտեալ յապարանսն Փիլիպպոսի աւետարանչի որ էր յեւթանց անտի, ագաք առ նմա:

21:8: Եւ ՚ի վաղիւ անդր ելեալ անտի՝ եկա՛ք ՚ի Կեսարիայ. եւ մտեալ յապարանսն Փիլիպպոսի աւետարանչի, որ էր յեւթա՛նց անտի, ագա՛ք առ նմա[2677]։
[2677] Ոմանք. Որ է յեւթանց։
8. Յաջորդ օրը այնտեղից դուրս գալով՝ եկանք Կեսարիա եւ, մտնելով տունը Փիլիպպոս աւետարանչի, որ եօթը սարկաւագներից մէկն էր, օթեւանեցինք նրա մօտ:
8 Հետեւեալ օրը անկէ* ելանք ու Կեսարիա գացինք եւ Փիլիպպոս աւետարանիչին տունը մտնելով, որ եօթնէն մէկն էր, անոր քով կեցանք։
zohrab-1805▾ eastern-1994▾ western am▾
21:88: А на другой день Павел и мы, бывшие с ним, выйдя, пришли в Кесарию и, войдя в дом Филиппа благовестника, одного из семи [диаконов], остались у него.
21:8  τῇ δὲ ἐπαύριον ἐξελθόντες ἤλθομεν εἰς καισάρειαν, καὶ εἰσελθόντες εἰς τὸν οἶκον φιλίππου τοῦ εὐαγγελιστοῦ ὄντος ἐκ τῶν ἑπτὰ ἐμείναμεν παρ᾽ αὐτῶ.
21:8. τῇ (Unto-the-one) δὲ (moreover) ἐπαύριον (upon-to-morrow) ἐξελθόντες ( having-had-came-out ) ἤλθαμεν (we-came) εἰς (into) Καισαρίαν, (to-a-Kaisaria,"καὶ (and) εἰσελθόντες ( having-had-came-into ) εἰς (into) τὸν (to-the-one) οἶκον (to-a-house) Φιλίππου (of-a-Filippos) τοῦ (of-the-one) εὐαγγελιστοῦ (of-a-goodly-messenger) ὄντος (of-being) ἐκ (out) τῶν (of-the-ones) ἑπτὰ (of-seven) ἐμείναμεν (we-stayed) παρ' (beside) αὐτῷ. (unto-it)
21:8. alia autem die profecti venimus Caesaream et intrantes in domum Philippi evangelistae qui erat de septem mansimus apud eumAnd the next day departing, we came to Caesarea. And entering into the house of Philip the evangelist, who was one of the seven, we abode with him.
8. And on the morrow we departed, and came unto Caesarea: and entering into the house of Philip the evangelist, who was one of the seven, we abode with him.
And the next [day] we that were of Paul' s company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was [one] of the seven; and abode with him:

8: А на другой день Павел и мы, бывшие с ним, выйдя, пришли в Кесарию и, войдя в дом Филиппа благовестника, одного из семи [диаконов], остались у него.
21:8  τῇ δὲ ἐπαύριον ἐξελθόντες ἤλθομεν εἰς καισάρειαν, καὶ εἰσελθόντες εἰς τὸν οἶκον φιλίππου τοῦ εὐαγγελιστοῦ ὄντος ἐκ τῶν ἑπτὰ ἐμείναμεν παρ᾽ αὐτῶ.
21:8. alia autem die profecti venimus Caesaream et intrantes in domum Philippi evangelistae qui erat de septem mansimus apud eum
And the next day departing, we came to Caesarea. And entering into the house of Philip the evangelist, who was one of the seven, we abode with him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
8: Кесария - (Стратонова), см. прим. к VIII:40.

"Вышедши" - по-видимому, уже не по морю, а пешком через великолепную долину Ездрилонскую, мимо величественного Кармила (один день ходу).

"Дом Филиппа..." - см. VI:5: и к VIII:40, благовестника, т. е. проповедника Евангелия, прозванного так, вероятно, после своей проповеднической деятельности в Самарии и других местах Палестинского побережья (VIII:5, 40). Здесь последнее упоминание о Филиппе. По церковному преданию, он был потом епископом Траллийским (в Малоазийской провинции Карии) и скончался в глубокой старости (Чет. -Мин. Okt. 11).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Prophecy of Agabus; Paul's Adherence to His Resolution to Visit Jerusalem.
8 And the next day we that were of Paul's company departed, and came unto Cæsarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him. 9 And the same man had four daughters, virgins, which did prophesy. 10 And as we tarried there many days, there came down from Judæa a certain prophet, named Agabus. 11 And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles. 12 And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem. 13 Then Paul answered, What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. 14 And when he would not be persuaded, we ceased, saying, The will of the Lord be done.

We have here Paul and his company arrived at length at Cæsarea, where he designed to make some stay, it being the place where the gospel was first preached to the Gentiles, and the Holy Ghost fell upon them, ch. x. 1, 44. Now here we are told,

I. Who it was that entertained Paul and his company at Cæsarea. He seldom had occasion to go to a public house, but, wherever he came, some friend or other took him in, and bade him welcome. Observe, those that had sailed together parted when the voyage was accomplished, according as their business was. "Those that were concerned in the cargo staid where the ship was to unlade her burden (v. 3); others, when they came to Ptolemais, went as their occasions led them; but we that were of Paul's company went where he went, and came to Cæsarea." Those that travel together through this world will separate at death, and then it will appear who are of Paul's company and who are not. Now at Cæsarea.

1. They were entertained by Philip the evangelist, whom we left at Cæsarea many years ago, after he had baptized the eunuch (ch. viii. 40), and there we now find him again. (1.) He was originally a deacon, one of the seven that were chosen to serve tables, ch. vi. 5. (2.) He was now and had long been an evangelist, one that went about to plant and water churches, as the apostles did, and gave himself, as they did, to the word and prayer; thus, having used the office of a deacon well, he purchased to himself a good degree; and, having been faithful in a few things, was made ruler over many things. (3.) He had a house at Cæsarea, fit to entertain Paul and all his company, and he bade him and them very welcome to it; We entered into the house of Philip the evangelist, and we abode with him. Thus does it become Christians and ministers, according as their ability is, to use hospitality one to another, without grudging, 1 Pet. iv. 9.

2. This Philip had four maiden daughters, who did prophesy, v. 9. It intimates that they prophesied of Paul's troubles at Jerusalem, as others had done, and dissuaded him from going; or perhaps they prophesied for his comfort and encouragement, in reference to the difficulties that were before him. Here was a further accomplishment of that prophecy, Joel ii. 28, of such a plentiful pouring out of the Spirit upon all flesh that their sons and their daughters should prophesy, that is, foretel things to come.

II. A plain and full prediction of the sufferings of Paul, by a noted prophet, v. 10, 11. 1. Paul and his company tarried many days at Cæsarea, perhaps Cornelius was yet living there, and (though Philip lodged them) yet might be many ways kind to them, and induce them to stay there. What cause Paul saw to tarry so long there, and to make so little haste at the latter end of his journey to Jerusalem, when he seemed so much in haste at the beginning of it, we cannot tell; but we are sure he did not stay either there or any where else to be idle; he measured his time by days, and numbered them. 2. Agabus the prophet came to Cæsarea from Judea; this was he of whom we read before, who came from Jerusalem to Antioch, to foretel a general famine, ch. xi. 27, 28. See how God dispenseth his gifts variously. To Paul was given the word of wisdom and knowledge, as an apostle, by the Spirit, and the gifts of healing; to Agabus, and to Philip's daughters, was given prophecy, by the same Spirit--the foretelling of things to come, which came to pass according to the prediction. See 1 Cor. xii. 8, 10. So that that which was the most eminent gift of the Spirit under the Old Testament, the foretelling of things to come, was under the New Testament quite outshone by other gifts, and was bestowed upon those that were of less note in the church. It should seem as if Agabus came on purpose to Cæsarea, to meet Paul with this prophetic intelligence. 3. He foretold Paul's bonds at Jerusalem, (1.) By a sign, as the prophets of old did, Isaiah (ch. xx. 3), Jeremiah (ch. xiii. 1; xxvii. 2), Ezekiel (ch. iv. 1; xii. 3), and many others. Agabus took Paul's girdle, when he laid it by, or perhaps took it from about him, and with it bound first his own hands, and then his own feet, or perhaps bound his hands and feet together; this was designed both to confirm the prophecy (it was as sure to be done as if it were done already) and to affect those about him with it, because that which we see usually makes a greater impression upon us than that which we only hear of. (2.) By an explication of the sign: Thus saith the Holy Ghost, the Spirit of prophecy, So shall the Jews at Jerusalem bind the man that owneth this girdle, and, as they dealt with his Master (Matt. xx. 18, 19), shall deliver him into the hands of the Gentiles, as the Jews in other places had all along endeavoured to do, by accusing him to the Roman governors. Paul had this express warning given him of his troubles, that he might prepare for them, and that when they came they might be no surprise nor terror to him; the general notice given us that through much tribulation we must enter into the kingdom of God should be of the same use to us.

III. The great importunity which his friends used with him to dissuade him from going forward to Jerusalem, v. 12. "Not only those of that place, but we that were of Paul's company, and among the rest Luke himself, who had heard this often before, and seen Paul's resolution notwithstanding, besought him with tears that he would not go up to Jerusalem, but steer his course some other way." Now, 1. Here appeared a commendable affection to Paul, and a value for him, upon account of his great usefulness in the church. Good men that are very active sometimes need to be dissuaded from overworking themselves, and good men that are very bold need to be dissuaded from exposing themselves too far. The Lord is for the body, and so we must be. 2. Yet there was a mixture of infirmity, especially in those of Paul's company, who knew he undertook this journey by divine direction, and had seen with what resolution he had before broken through the like opposition. But we see in them the infirmity incident to us all; when we see trouble at a distance, and have only a general notice of it, we can make light of it; but when it comes near we begin to shrink, and draw back. Now that it toucheth thee thou art troubled, Job iv. 5.

IV. The holy bravery and intrepidity with which Paul persisted in his resolution, v. 13.

1. He reproves them for dissuading him. Here is a quarrel of love on both sides, and very sincere and strong affections clashing with each other. They love him dearly, and therefore oppose his resolution; he loves them dearly, and therefore chides them for opposing it: What mean you to weep and to break my heart? They were an offence to him, as Peter was to Christ, when, in a like case, he said, Master, spare thyself. Their weeping about him broke his heart. (1.) It was a temptation to him, it shocked him, it began to weaken and slacken his resolution, and caused him to entertain thoughts of tacking about: "I know I am appointed to suffering, and you ought to animate and encourage me, and to say that which will strengthen my heart; but you, with your tears, break my heart, and discourage me. What do you mean by doing thus? Has not our Master told us to take up our cross? And would you have me to avoid mine?" (2.) It was a trouble to him that they should so earnestly press him to that in which he could not gratify them without wronging his conscience. Paul was of a very tender spirit. As he was much in tears himself, so he had a compassionate regard to the tears of his friends; they made a great impression upon him, and would bring him almost to yield to any thing. But now it breaks his heart, when he is under a necessity of denying the request of his weeping friends. It was an unkind kindness, a cruel pity, thus to torment him with their dissuasions, and to add affliction to his grief. When our friends are called out to sufferings, we shall show our love rather by comforting them than by sorrowing for them. But observe, These Christians at Cæsarea, if they could have foreseen the particulars of that event, the general notice of which they received with so much heaviness, would have been better reconciled to it for their own sakes; for, when Paul was made a prisoner at Jerusalem, he was presently sent to Cæsarea, the very place where he now was (ch. xxiii. 33), and there he continued at least two years (ch. xxiv. 27), and he was a prisoner at large, as appears (ch. xxiv. 23), orders being given that he should have liberty to go among his friends, and his friends to come to him; so that the church at Cæsarea had much more of Paul's company and help when he was imprisoned than they could have had if he had been at liberty. That which we oppose, as thinking it to operate much against us, may be overruled by the providence of God to work for us, which is a reason why we should follow providence, and not fear it.

2. He repeats his resolution to go forward, notwithstanding: "What mean you to weep thus? I am ready to suffer whatever is appointed for me. I am fully determined to go, whatever comes of it, and therefore it is to no purpose for you to oppose it. I am willing to suffer, and therefore why are you unwilling that I should suffer? Am not I nearest myself, and fittest to judge for myself? If the trouble found me unready, it would be a trouble indeed, and you might well weep at the thoughts of it. But, blessed be God, it does not. It is very welcome to me, and therefore should not be such a terror to you. For my part, I am ready," etoimos echo--I have myself in a readiness, as soldiers for an engagement. "I expect trouble, I count upon it, it will be no surprise to me. I was told at first what great things I must suffer," ch. ix. 16. "I am prepared for it, by a clear conscience, a firm confidence in God, a holy contempt of the world and the body, a lively faith in Christ, and a joyful hope of eternal life. I can bid it welcome, as we do a friend that we look for, and have made preparation for. I can, through grace, not only bear it, but rejoice in it." Now, (1.) See how far his resolution extends: You are told that I must be bound at Jerusalem, and you would have me keep away for fear of this. I tell you, "I am ready not only to be bound, but, if the will of God be so, to die at Jerusalem; not only to lose my liberty, but to lose my life." It is our wisdom to think of the worst that may befal us, and to prepare accordingly, that we may stand complete in all the will of God. (2.) See what it is that carries him out thus, that makes him willing to suffer and die: it is for the name of the Lord Jesus. All that a man has will he give for his life; but life itself will Paul give for the service and honour of the name of Christ.

V. The patient acquiescence of his friends in his resolution, v. 14. 1. They submitted to the wisdom of a good man. They had carried the matter as far as they could with decency; but, "when he would not be persuaded, we ceased our importunity. Paul knows best his own mind, and what he has to do, and it becomes us to leave it to himself, and not to censure him for what he does, nor to say he is rash, and wilful, and humoursome, and has a spirit of contradiction, as some people are apt to judge of those that will not do just as they would have them do. No doubt, Paul has a good reason for his resolution, though he sees cause to keep it to himself, and God has gracious ends to serve in confirming him in it." It is good manners not to over-press those in their own affairs that will not be persuaded. 2. They submitted to the will of a good God: We ceased, saying, The will of the Lord be done. They did not resolve his resolution into his stubbornness, but into his willingness to suffer, and God's will that he should. Father in heaven, thy will be done, as it is a rule to our prayers and to our practice, so it is to our patience. This may refer, (1.) To Paul's present firmness; he is inflexible, and unpersuadable, and in this they see the will of the Lord done. "It is he that has wrought this fixed resolution in him, and therefore we acquiesce in it." Note, In the turning of the hearts of our friends or ministers, this way or that way (and it may be quite another way than we could wish), we should eye the hand of God, and submit to that. (2.) To his approaching sufferings: "If there be no remedy, but Paul will run himself into bonds, the will of the Lord Jesus be done. We have done all that we could do on our parts to prevent it, and now we leave it to God, we leave it to Christ, to whom the Father has committed all judgment, and therefore we do, not as we will, but as he will." Note, When we see trouble coming, and particularly that of our ministers' being silenced or removed from us, it becomes us to say, The will of the Lord be done. God is wise, and knows how to make all work for good, and therefore "welcome his holy will." Not only, "The will of the Lord must be done, and there is no remedy;" but, "Let the will of the Lord be done, for his will is his wisdom, and he doeth all according to the counsel of it; let him therefore do with us and ours as seemeth good in his eyes." When a trouble is come, this must allay our griefs, that the will of the Lord is done; when we see it coming, this must silence our fears, that the will of the Lord shall be done, to which we must say, Amen, let it be done.
Adam Clarke: Commentary on the Bible - 1831
21:8: We that were of Paul's company - Οἱ περι τον Παυλον· This clause is wanting in ABCE, and many others; the Syriac, Coptic, Vulgate, Armenian, etc.
Came unto Caesarea - This was Caesarea of Palestine, already sufficiently described, See on Act 8:40 (note).
Philip the evangelist - One of the seven deacons, who seems to have settled here after he had baptized the eunuch. See on Act 8:40 (note).
Albert Barnes: Notes on the Bible - 1834
21:8: We that were of Paul's company - From this it would appear that they had been attended thus far by some persons who were going only to Ptolemais. This clause, however, is missing in many mss., and has been omitted by Bengel, Griesbach, Knapp, and others as spurious. It is also missing in the Syriac and the Vulgate.
Unto Cesarea - See the notes on Act 8:40.
Into the house of Philip - One of the seven deacons, Act 6:5. After his conversation with the eunuch of Ethiopia, he went to Caesarea, and probably there abode.
The evangelist - This word properly means one who announces good news. In the New Testament it is applied to a preacher of the gospel, or one who declares the glad tidings of salvation. It occurs only in two other places, Eph 4:1; Ti2 4:5. What was the precise rank of those who bore this title in the early Christian church cannot perhaps be determined. It is evident, however, that it is used to denote the office of preaching the gospel; and as this title is applied to Philip, and not to any other of the seven deacons, it would seem probable that he had been entrusted with a special commission to preach, and that preaching did not pertain to him as a deacon, and does not properly belong to that office. The business of a deacon was to take care of the poor members of the church, Act 6:1-6. The office of preaching was distinct from this, though, as in this case, it might be conferred on the same individual.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:8: we that: Act 16:10, Act 16:13, Act 16:16, Act 20:6, Act 20:13, Act 27:1, Act 28:11, Act 28:16
Caesarea: Act 8:40, Act 9:30, Act 10:1, Act 18:22, Act 23:23
Philip: Act 6:5, Act 8:5-13, Act 8:26-40
the evangelist: Eph 4:11; Ti2 4:5
Geneva 1599
21:8 And the next [day] we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was [one] of the (b) seven; and abode with him.
(b) He speaks of the seven deacons which he mentioned before in (Acts 6:1-7).
John Gill
21:8 And the next day we that were of Paul's company departed,.... From Ptolemais, as Sopater, Aristarchus, Secundus, Timotheus, Tychicus, Trophimus, and Luke, the writer of this history; see Acts 20:4
and came unto Caesarea; not Caesarea Philippi, mentioned in Mt 16:13 but that Caesarea which was formerly called Strato's tower, and was a very good sea port; see Acts 8:40.
and we entered into the house of Philip the evangelist; not a writer of a Gospel, but a preacher of the Gospel, and perhaps not an ordinary one, but was one of those spoken of in Eph 4:11 which was an office inferior to an apostle, and yet above an ordinary pastor and teacher; this man, very likely, was the same that taught in Samaria, and baptized the eunuch, and who after that settled at Caesarea; see Acts 8:40.
which was one of the seven; of the seven deacons of the church at Jerusalem, Acts 6:5 and abode with him; so long as they continued at Caesarea.
John Wesley
21:8 We came to Cesarea - So called from a stately temple which Herod the Great dedicated there to Augustus Cesar. It was the place where the Roman governor of Judea generally resided and kept his court. The evangelist, who was one of the seven deacons - An evangelist is a preacher of the Gospel to those who had never heard it, as Philip had done to the Samaritans, to the Ethiopian eunuch, and to all the towns from Azotus to Cesarea, Acts 8:5, Acts 8:26, Acts 8:40. It is not unlikely he spent the following years preaching in Tyre and Sidon, and the other heathen cities in the neighbourhood of Galilee, his house being at Cesarea, a convenient situation for that purpose. We abode with him - We lodged at his house during our stay at Cesarea.
Robert Jamieson, A. R. Fausset and David Brown
21:8 next day we that were of Paul's company departed--(The words "the were of Paul's company" are omitted in the best manuscripts. They were probably added as the connecting words at the head of some church lessons).
and came to CÃ&brvbr;sarea--a run along the coast, southward, of some thirty miles.
Philip the evangelist--a term answering apparently very much to our missionary [HOWSON], by whose ministry such joy had been diffused over Samaria and the Ethiopian eunuch had been baptized (Acts 8:4-40).
one of the seven--deacons, who had "purchased to himself a good degree" (Ti1 3:13). He and Paul now meet for the first time, some twenty-five years after that time.
21:921:9: Նորա էին դստերք չորք կո՛յսք՝ մարգարէ՛ք։
9. Նա ունէր չորս կոյս աղջիկներ, որոնք մարգարէուհիներ էին:
9 Անիկա չորս կոյս աղջիկ ունէր, որոնք մարգարէութիւն կ’ընէին։
Նորա էին դստերք չորք կոյսք` մարգարէք:

21:9: Նորա էին դստերք չորք կո՛յսք՝ մարգարէ՛ք։
9. Նա ունէր չորս կոյս աղջիկներ, որոնք մարգարէուհիներ էին:
9 Անիկա չորս կոյս աղջիկ ունէր, որոնք մարգարէութիւն կ’ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
21:99: У него были четыре дочери девицы, пророчествующие.
21:9  τούτῳ δὲ ἦσαν θυγατέρες τέσσαρες παρθένοι προφητεύουσαι.
21:9. τούτῳ (Unto-the-one-this) δὲ (moreover) ἦσαν (they-were) θυγατέρες (daughters) τέσσαρες ( four ) παρθένοι (maidens) προφητεύουσαι . ( declaring-before-of )
21:9. huic autem erant filiae quattuor virgines prophetantesAnd he had four daughters, virgins, who did prophesy.
9. Now this man had four daughters, virgins, which did prophesy.
And the same man had four daughters, virgins, which did prophesy:

9: У него были четыре дочери девицы, пророчествующие.
21:9  τούτῳ δὲ ἦσαν θυγατέρες τέσσαρες παρθένοι προφητεύουσαι.
21:9. huic autem erant filiae quattuor virgines prophetantes
And he had four daughters, virgins, who did prophesy.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Отрывочное замечание о пророчествующих дочерях Филиппа имеет целью просто указать замечательность этого семейства Филиппа (о даре пророчества см. XI:27: и паралл. ). Ев. Лука добавляет, что эти пророчествующие дочери Филиппа были девицы, т. е. пребывали в состоянии девственном, посвятив себя на служение Богу. Они-то первые, после Матери Господней, показали пример девственниц в христианстве и своим непорочным поведением приобрели такое уважение, что, по свидетельству блаж. Иеронима, долгое время верующие с благоговением посещали 4: храмины - келии, в которых жили эти девственницы. Две из них впоследствии поселились в Иераполе, а одна, по сказанию Климента Александрийского, жила в Ефесе, где совершала чудеса и отличалась святостью жизни. Эта была старшая - Ермиония. Имея дар врачевания, она подавала исцеление немощным христианам, и впоследствии учредила в Ефесе особую гостиницу где оказывала безмездное пособие страдавшим телесно и душевно. В царствование императора Адриана она за исповедание веры Христовой, уже в преклонных летах, подверглась истязаниям, претерпев страшные мучения от язычников. Наконец, когда по молитве ее пали и сокрушились идолы в одном капище, мучители отсекли ей голову мечом. Верующие взяли св. мощи ее и погребли с подобающею честью в Ефесе (память ее 4: сент. ).
Adam Clarke: Commentary on the Bible - 1831
21:9: Four daughters, virgins, which did prophesy - Probably these were no more than teachers in the Church: for we have already seen that this is a frequent meaning of the word prophesy; and this is undoubtedly one thing intended by the prophecy of Joel, quoted Act 2:17, Act 2:18, of this book. If Philip's daughters might be prophetesses, why not teachers?
Albert Barnes: Notes on the Bible - 1834
21:9: Which did prophesy - See the notes on Act 2:17; Act 11:27. That females sometimes partook of the prophetic influence, and foretold future events, is evident from various places in the New Testament. See the notes on Act 2:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:9: virgins: Co1 7:25-34, Co1 7:38
which: Act 2:17; Exo 15:20; Jdg 4:4; Kg2 22:14; Neh 6:14; Joe 2:28; Co1 11:4, Co1 11:5; Rev 2:20
Geneva 1599
21:9 And the same man had four daughters, virgins, which did (c) prophesy.
(c) They had a peculiar gift of foretelling things to come.
John Gill
21:9 And the same man had four daughters,.... So that he was a married man, which may be observed against the Papists, who forbid marriage to ecclesiastics: and they were,
virgins: not under any vow of virginity, but they had not as yet changed their state of life, and were pure and incorrupt:
which did prophesy; not explain and interpret Scripture, or preach in public assemblies; for these were not allowed women, neither in the Jewish synagogues, nor in Christian assemblies; but they were endowed with a gift of foretelling future events, as was promised such should have in Gospel times, Joel 2:28.
Robert Jamieson, A. R. Fausset and David Brown
21:9 the same man had four daughters . . . which did prophesy--fulfilling Joel 2:28 (see Acts 2:18). This is mentioned, it would seem, merely as a high distinction divinely conferred on so devoted a servant of the Lord Jesus, and probably indicates the high tone of religion in his family.
21:1021:10: Եւ ՚ի լինելն մեր անդ աւուրս բազումս, է՛ջ ոմն ՚ի Հրեաստանէ անուն Ագաբոս[2678]. [2678] Ոմանք յաւելուն. ՚Ի Հրէաստանէ մարգարէ՝ անուն Ա՛՛։
10. Եւ երբ շատ օրեր մենք այնտեղ մնացինք, Հրէաստանից Ագաբոս անունով մի մարգարէ իջաւ:
10 Հոն բաւական կեցանք։ Այդ ատենները Հրէաստանէն մարգարէ մը հասաւ՝ Ագաբոս անունով։
Եւ ի լինելն մեր անդ աւուրս բազումս, էջ ոմն ի Հրէաստանէ մարգարէ` անուն Ագաբոս:

21:10: Եւ ՚ի լինելն մեր անդ աւուրս բազումս, է՛ջ ոմն ՚ի Հրեաստանէ անուն Ագաբոս[2678].
[2678] Ոմանք յաւելուն. ՚Ի Հրէաստանէ մարգարէ՝ անուն Ա՛՛։
10. Եւ երբ շատ օրեր մենք այնտեղ մնացինք, Հրէաստանից Ագաբոս անունով մի մարգարէ իջաւ:
10 Հոն բաւական կեցանք։ Այդ ատենները Հրէաստանէն մարգարէ մը հասաւ՝ Ագաբոս անունով։
zohrab-1805▾ eastern-1994▾ western am▾
21:1010: Между тем как мы пребывали у них многие дни, пришел из Иудеи некто пророк, именем Агав,
21:10  ἐπιμενόντων δὲ ἡμέρας πλείους κατῆλθέν τις ἀπὸ τῆς ἰουδαίας προφήτης ὀνόματι ἅγαβος,
21:10. Ἐπιμενόντων ( Of-staying-upon ) δὲ (moreover) ἡμέρας (to-days) πλείους ( to-beyond ,"κατῆλθέν (it-had-came-down,"τις (a-one,"ἀπὸ (off) τῆς (of-the-one) Ἰουδαίας (of-an-Ioudaia,"προφήτης (a-declarer-before) ὀνόματι (unto-a-name) Ἄγαβος, (an-Agabos,"
21:10. et cum moraremur per dies aliquot supervenit quidam a Iudaea propheta nomine AgabusAnd as we tarried there for some days, there came from Judea a certain prophet, named Agabus.
10. And as we tarried there many days, there came down from Judaea a certain prophet, named Agabus.
And as we tarried [there] many days, there came down from Judaea a certain prophet, named Agabus:

10: Между тем как мы пребывали у них многие дни, пришел из Иудеи некто пророк, именем Агав,
21:10  ἐπιμενόντων δὲ ἡμέρας πλείους κατῆλθέν τις ἀπὸ τῆς ἰουδαίας προφήτης ὀνόματι ἅγαβος,
21:10. et cum moraremur per dies aliquot supervenit quidam a Iudaea propheta nomine Agabus
And as we tarried there for some days, there came from Judea a certain prophet, named Agabus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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: "Пребывали многие дни...", что позволялось благополучным ранним прибытием Павла, спешившего переездом через море.

"Пришел из Иудеи...", вероятно, из Иерусалима (ср. XI:27).
Adam Clarke: Commentary on the Bible - 1831
21:10: Agabus - See the note on Act 11:28.
Albert Barnes: Notes on the Bible - 1834
21:10: There came down - See the notes on Act 15:1.
Named Agabus - See the notes on Act 11:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:10: as: Act 21:4, Act 21:7, Act 20:16
Agabus: Act 11:28
John Gill
21:10 And as we tarried there many days,.... How many days is not said, it could not be very many, if the apostle got to Jerusalem by Pentecost, as he desired, Acts 20:6
there came down from Judea a certain prophet named Agabus; of whom mention is made in Acts 11:28 who is there said to come from Jerusalem, to Antioch, and here from Judea to Caesarea; he had been many years going about from place to place prophesying, for between that and this account must be a space of about sixteen or seventeen years.
John Wesley
21:10 A certain prophet came - The nearer the event was, the more express were the predictions which prepared Paul for it.
Robert Jamieson, A. R. Fausset and David Brown
21:10 tarried there many--"a good many"
days--Finding himself in good time for Pentecost at Jerusalem, he would feel it a refreshing thing to his spirit to hold Christian communion for a few days with such a family.
there came down from Judea--the news of Paul's arrival having spread.
a certain prophet . . . Agabus--no doubt the same as in Acts 11:28.
21:1121:11: եւ եկեալ առ մեզ, առեալ զգօտին Պաւղոսի՝ կապեա՛ց զոտս եւ զձեռս իւր, եւ ասէ. Ա՛յսպէս ասէ Հոգին Սուրբ. Զայրն որոյ գօտիս այս է, ա՛յսպէս կապեսցեն յԵրուսաղէմ Հրեայք, եւ մատնեսցեն զնա ՚ի ձեռս հեթանոսաց[2679]։ [2679] Ոմանք. Որոյ գօտիս է, այսպէս կապեսցեն Հրէայք, եւ մատնեսցեն ՚ի ձե՛՛։
11. Եւ մեզ մօտ գալով՝ վերցրեց Պօղոսի գօտին, կապեց ինքն իր ոտքերն ու ձեռքերը եւ ասաց. «Այսպէս է ասում Սուրբ Հոգին. այն մարդուն, որի գօտին է այս, հրեաները նրան այսպէ՛ս պիտի կապեն Երուսաղէմում եւ յանձնեն հեթանոսների ձեռքը»:
11 Երբ մեզի եկաւ, Պօղոսին գօտին առնելով իր ձեռքերն ու ոտքերը կապեց եւ ըսաւ. «Այսպէս կ’ըսէ Սուրբ Հոգին. ‘Այն մարդը՝ որունն է այս գօտին, այսպէս պիտի կապեն Հրեաները Երուսաղէմի մէջ ու հեթանոսներուն պիտի մատնեն’»։
եւ եկեալ առ մեզ, առեալ զգօտին Պաւղոսի` կապեաց զոտս եւ զձեռս իւր, եւ ասէ. Այսպէս ասէ Հոգին Սուրբ. Զայրն որոյ գօտիս այս է` այսպէս կապեսցեն յԵրուսաղէմ Հրեայք եւ մատնեսցեն ի ձեռս հեթանոսաց:

21:11: եւ եկեալ առ մեզ, առեալ զգօտին Պաւղոսի՝ կապեա՛ց զոտս եւ զձեռս իւր, եւ ասէ. Ա՛յսպէս ասէ Հոգին Սուրբ. Զայրն որոյ գօտիս այս է, ա՛յսպէս կապեսցեն յԵրուսաղէմ Հրեայք, եւ մատնեսցեն զնա ՚ի ձեռս հեթանոսաց[2679]։
[2679] Ոմանք. Որոյ գօտիս է, այսպէս կապեսցեն Հրէայք, եւ մատնեսցեն ՚ի ձե՛՛։
11. Եւ մեզ մօտ գալով՝ վերցրեց Պօղոսի գօտին, կապեց ինքն իր ոտքերն ու ձեռքերը եւ ասաց. «Այսպէս է ասում Սուրբ Հոգին. այն մարդուն, որի գօտին է այս, հրեաները նրան այսպէ՛ս պիտի կապեն Երուսաղէմում եւ յանձնեն հեթանոսների ձեռքը»:
11 Երբ մեզի եկաւ, Պօղոսին գօտին առնելով իր ձեռքերն ու ոտքերը կապեց եւ ըսաւ. «Այսպէս կ’ըսէ Սուրբ Հոգին. ‘Այն մարդը՝ որունն է այս գօտին, այսպէս պիտի կապեն Հրեաները Երուսաղէմի մէջ ու հեթանոսներուն պիտի մատնեն’»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1111: и, войдя к нам, взял пояс Павлов и, связав себе руки и ноги, сказал: так говорит Дух Святый: мужа, чей этот пояс, так свяжут в Иерусалиме Иудеи и предадут в руки язычников.
21:11  καὶ ἐλθὼν πρὸς ἡμᾶς καὶ ἄρας τὴν ζώνην τοῦ παύλου δήσας ἑαυτοῦ τοὺς πόδας καὶ τὰς χεῖρας εἶπεν, τάδε λέγει τὸ πνεῦμα τὸ ἅγιον, τὸν ἄνδρα οὖ ἐστιν ἡ ζώνη αὕτη οὕτως δήσουσιν ἐν ἰερουσαλὴμ οἱ ἰουδαῖοι καὶ παραδώσουσιν εἰς χεῖρας ἐθνῶν.
21:11. καὶ (and) ἐλθὼν (having-had-came) πρὸς (toward) ἡμᾶς (to-us) καὶ (and) ἄρας (having-lifted) τὴν (to-the-one) ζώνην (to-a-girding) τοῦ (of-the-one) Παύλου (of-a-Paulos) δήσας (having-binded) ἑαυτοῦ (of-self) τοὺς (to-the-ones) πόδας (to-feet) καὶ (and) τὰς (to-the-ones) χεῖρας (to-hands) εἶπεν (it-had-said,"Τάδε (To-the-ones-moreover) λέγει (it-fortheth,"τὸ (the-one) πνεῦμα (a-currenting-to) τὸ (the-one) ἅγιον (hallow-belonged,"Τὸν (To-the-one) ἄνδρα (to-a-man) οὗ (of-which) ἐστὶν (it-be) ἡ (the-one) ζώνη (a-girding) αὕτη (the-one-this) οὕτως (unto-the-one-this) δήσουσιν (they-shall-bind) ἐν (in) Ἰερουσαλὴμ (unto-a-Hierousalem,"οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ,"καὶ (and) παραδώσουσιν (they-shall-give-beside) εἰς (into) χεῖρας (to-hands) ἐθνῶν. (of-nations)
21:11. is cum venisset ad nos tulit zonam Pauli et alligans sibi pedes et manus dixit haec dicit Spiritus Sanctus virum cuius est zona haec sic alligabunt in Hierusalem Iudaei et tradent in manus gentiumWho, when he was come to us, took Paul's girdle: and binding his own feet and hands, he said: Thus saith the Holy Ghost: The man whose girdle this is, the Jews shall bind in this manner in Jerusalem and shall deliver him into the hands of the Gentiles.
11. And coming to us, and taking Paul’s girdle, he bound his own feet and hands, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.
And when he was come unto us, he took Paul' s girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver [him] into the hands of the Gentiles:

11: и, войдя к нам, взял пояс Павлов и, связав себе руки и ноги, сказал: так говорит Дух Святый: мужа, чей этот пояс, так свяжут в Иерусалиме Иудеи и предадут в руки язычников.
21:11  καὶ ἐλθὼν πρὸς ἡμᾶς καὶ ἄρας τὴν ζώνην τοῦ παύλου δήσας ἑαυτοῦ τοὺς πόδας καὶ τὰς χεῖρας εἶπεν, τάδε λέγει τὸ πνεῦμα τὸ ἅγιον, τὸν ἄνδρα οὖ ἐστιν ἡ ζώνη αὕτη οὕτως δήσουσιν ἐν ἰερουσαλὴμ οἱ ἰουδαῖοι καὶ παραδώσουσιν εἰς χεῖρας ἐθνῶν.
21:11. is cum venisset ad nos tulit zonam Pauli et alligans sibi pedes et manus dixit haec dicit Spiritus Sanctus virum cuius est zona haec sic alligabunt in Hierusalem Iudaei et tradent in manus gentium
Who, when he was come to us, took Paul's girdle: and binding his own feet and hands, he said: Thus saith the Holy Ghost: The man whose girdle this is, the Jews shall bind in this manner in Jerusalem and shall deliver him into the hands of the Gentiles.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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: Совершенно в духе и по подобию древних пророков, Агав сопровождает свое пророчество выразительным действием (ср. Ис X; Иер XIII; Иез IV и др).

"Свяжут Иудеи..." Хотя заключил в узы апостола собственно римский тысяченачальник, а не иудеи (ст. 33), но побуждением к сему было возмущение иудеев (ст. 27), которые и являлись главными виновниками уз Павла.
Adam Clarke: Commentary on the Bible - 1831
21:11: Took Paul's girdle, and bound his own hands, etc. - This was no doubt a prophet, in the commonly received sense of the term; and his mode of acting was like that of the ancient prophets, who often accompanied their predictions with significant emblems. Jeremiah was commanded to bury his girdle by the river Euphrates, to mark out the captivity of the Jews. Jer 13:4. For more examples of this figurative or symbolical prophesying, see Jer 27:2, Jer 27:3; Jer 28:4; Isa 20:1-6; Ezekiel 4:1-17; 12:1-28, etc.
Into the hands of the Gentiles - That is, the Romans, for the Jews had not, properly speaking, the power of life and death. And, as Agabus said he should be delivered into the hands of the Gentiles, he showed thereby that they would attempt to destroy his life. This prediction of Agabus was literally fulfilled: see Act 21:33.
Albert Barnes: Notes on the Bible - 1834
21:11: He took Paul's girdle - The loose, flowing robes, or outer garments, which were worn in Eastern countries, were bound by a girdle, or sash, around the body when they ran, or labored, or walked. Such a girdle was therefore an indispensable part of dress.
And bound his own hands and feet - As emblematic of what would be done by the Jews to Paul. It was common for the prophets to perform actions which were emblematic of the events which they predicted. The design was to make the prediction more forcible and impressive by representing it to the eye. Thus, Jeremiah was directed to bury his girdle by the Euphrates, to denote the approaching captivity of the Jews, Jer 13:4. Thus, he was directed to make bands and yokes, and to put them around his neck, as a sign to Edom and Moab, etc., Jer 27:2-3. Thus, the act of the potter was emblematic of the destruction that was coming upon the nation of the Jews, Jer 18:4. So Isaiah walked naked and barefoot as a sign of the captivity of Egypt and Ethiopia, Isa 20:3-4. Compare Eze 4:12, etc.
So shall the Jews ... - This was fulfilled. See Act 21:33, and Acts 24.
Into the hands of the Gentiles - To be tried; for the Romans then had jurisdiction over Judea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:11: he took: Sa1 15:27, Sa1 15:28; Kg1 11:29-31; Kg2 13:15-19; Jer 13:1-11, Jer 19:10, Jer 19:11; Eze 24:19-25; Hos 12:10
Thus: Act 13:2, Act 16:6, Act 20:23, Act 28:25; Heb 3:7; Pe1 1:12
So shall: Act 21:33, Act 22:25, Act 24:27, Act 26:29, Act 28:20; Eph 3:1, Eph 4:1, Eph 6:20; Ti2 2:9; Heb 10:34
and shall: Act 28:17; Mat 20:18, Mat 20:19, Mat 27:1, Mat 27:2
John Gill
21:11 And when he was come unto us,.... In Philip's house:
he took Paul's girdle and bound his own hands and feet; and so prophesied by types and symbols, and gestures, as the prophets of old did; as Isaiah in Is 20:2 and Jeremiah in Jer 13:1, and Ezekiel in Ezek 4:1 and Hosea in Hos 1:2, some understand this of his binding Paul's hands and feet, but it seems rather to design his own:
and said, thus saith the Holy Ghost; who was in Agabus, and spoke by him, and foretold some things to come to pass; and which did come to pass, and is a proof of the foreknowledge, and so of the deity of the blessed Spirit:
so shall the Jews at Jerusalem bind the man that owns this girdle; meaning Paul, and who accordingly was bound in like manner, a very little time after this; see Acts 21:33
and shall deliver him into the hands of the Gentiles; the Romans, as they afterwards did.
John Wesley
21:11 Binding his own feet and hands - In the manner that malefactors were wont to be bound when apprehended. So shall the Jews bind the man whose girdle this is - St. Paul's bonds were first particularly foretold at Cesarea, to which he afterward came in bonds, Acts 23:33.
Robert Jamieson, A. R. Fausset and David Brown
21:11 So shall the Jews bind the man that owneth this girdle, &c.--For though the Romans did it, it was at the Jews' instigation (Acts 21:33; Acts 28:17). Such dramatic methods of announcing important future events would bring the old prophets to remembrance. (Compare Is 20:2, &c.; Jer 13:1, and Ezek 5:1, &c.). This prediction and that at Tyre (Acts 21:4) were intended, not to prohibit him from going, but to put his courage to the test and when he stood the test, to deepen and mature it.
21:1221:12: Եւ իբրեւ լուաք զայն, աղաչեցաք մեք, եւ որ ՚ի տեղւոջն էին՝ չելանե՛լ նմա յԵրուսաղէմ[2680]։ [2680] Ոմանք. Աղաչէաք մեք, եւ որ ՚ի տեղւոջ էին։
12. Երբ այս լսեցինք, մենք եւ այնտեղ գտնուողները աղաչեցինք, որ նա Երուսաղէմ չբարձրանայ:
12 Երբ ասիկա լսեցինք, աղաչեցինք մենք ալ, տեղացիներն ալ, որ Երուսաղէմ չելլէ։
Եւ իբրեւ լուաք զայն, աղաչէաք մեք եւ որ ի տեղւոջն էին` չելանել նմա յԵրուսաղէմ:

21:12: Եւ իբրեւ լուաք զայն, աղաչեցաք մեք, եւ որ ՚ի տեղւոջն էին՝ չելանե՛լ նմա յԵրուսաղէմ[2680]։
[2680] Ոմանք. Աղաչէաք մեք, եւ որ ՚ի տեղւոջ էին։
12. Երբ այս լսեցինք, մենք եւ այնտեղ գտնուողները աղաչեցինք, որ նա Երուսաղէմ չբարձրանայ:
12 Երբ ասիկա լսեցինք, աղաչեցինք մենք ալ, տեղացիներն ալ, որ Երուսաղէմ չելլէ։
zohrab-1805▾ eastern-1994▾ western am▾
21:1212: Когда же мы услышали это, то и мы и тамошние просили, чтобы он не ходил в Иерусалим.
21:12  ὡς δὲ ἠκούσαμεν ταῦτα, παρεκαλοῦμεν ἡμεῖς τε καὶ οἱ ἐντόπιοι τοῦ μὴ ἀναβαίνειν αὐτὸν εἰς ἰερουσαλήμ.
21:12. ὡς (As) δὲ (moreover) ἠκούσαμεν (we-heard) ταῦτα, (to-the-ones-these,"παρεκαλοῦμεν (we-were-calling-beside-unto,"ἡμεῖς (we) τε (also) καὶ (and) οἱ (the-ones) ἐντόπιοι ( in-occasion-belonged ,"τοῦ (of-the-one) μὴ (lest) ἀναβαίνειν (to-step-up) αὐτὸν (to-it) εἰς (into) Ἰερουσαλήμ. (to-a-Hierousalem)
21:12. quod cum audissemus rogabamus nos et qui loci illius erant ne ascenderet HierosolymamWhich when we had heard, both we and they that were of that place desired him that he would not go up to Jerusalem.
12. And when we heard these things, both we and they of that place besought him not to go up to Jerusalem.
And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem:

12: Когда же мы услышали это, то и мы и тамошние просили, чтобы он не ходил в Иерусалим.
21:12  ὡς δὲ ἠκούσαμεν ταῦτα, παρεκαλοῦμεν ἡμεῖς τε καὶ οἱ ἐντόπιοι τοῦ μὴ ἀναβαίνειν αὐτὸν εἰς ἰερουσαλήμ.
21:12. quod cum audissemus rogabamus nos et qui loci illius erant ne ascenderet Hierosolymam
Which when we had heard, both we and they that were of that place desired him that he would not go up to Jerusalem.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
21:12: Besought him not to go up to Jerusalem - For they all understood the prophecy to be conditional and contingent; and that it was in Paul's power to turn the scale.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:12: besought: Act 21:4, Act 20:22; Mat 16:21-23
John Gill
21:12 And when we heard these things,.... These prophecies, concerning the binding of the apostle by the Jews, and the delivery of him to the Romans, and saw the symbolical representations of these things:
both we; the companions of the apostle, Luke and the rest:
and they of that place; of Caesarea, Philip and his daughters, and the disciples that lived there:
besought him not to go up to Jerusalem; which was an instance of weakness in them, though an expression of their affection to the apostle; in the disciples of Caesarea it might arise from pure love to him, and a concern for his safety, and the continuance of his useful life; and in his companions it might be owing partly to their sincere love to him, and partly to the fear of danger which they themselves might conclude they should be exposed to; and this request was made with tears, as is evident from what follows.
John Wesley
21:12 Both we, (his fellow travellers,) and they of the place, besought him not to go up to Jerusalem - St. Paul knew that this prediction had the force of a command. They did not know this.
Robert Jamieson, A. R. Fausset and David Brown
21:12 we and they at that place--the CÃ&brvbr;sarean Christians.
besought him--even with tears, Acts 21:13.
not to go to Jerusalem.
21:1321:13: Յայնժամ պատասխանի ետ Պաւղոս եւ ասէ. Զի՞նչ գործեցէքդ՝ զի՞ լայքդ եւ ճմլեցուցանէք զսիրտ իմ. քանզի ես՝ ո՛չ միայն կապելոյ, այլ եւ մեռանելոյ յԵրուսաղէմ պատրաստեմ վասն անուանն Տեառն Յիսուսի Քրիստոսի[2681]։ [2681] Այլք. Զի՞նչ գործէք. զի լայքդ։
13. Այն ժամանակ Պօղոսը պատասխանեց ու ասաց. «Ի՞նչ էք անում, ինչո՞ւ էք լաց լինում եւ իմ սիրտն էլ ճմլում, ես Տէր Յիսուս Քրիստոսի անուան համար Երուսաղէմում ոչ միայն կապուելու, այլեւ մեռնելու պատրաստ եմ»:
13 Իսկ Պօղոս պատասխան տուաւ. «Ի՞նչ կ’ընէք, ինչո՞ւ կու լաք ու իմ սիրտս կը ճմլէք. քանզի ես ո՛չ միայն Երուսաղէմի մէջ կապուելու, հապա նաեւ մեռնելու ալ պատրաստ եմ Տէր Յիսուսի անուանը համար»։
Յայնժամ պատասխանի ետ Պաւղոս. Զի՞նչ գործէք զի լայքդ եւ ճմլեցուցանէք զսիրտ իմ. քանզի ես ոչ միայն կապելոյ, այլ եւ մեռանելոյ յԵրուսաղէմ պատրաստ եմ վասն անուանն Տեառն Յիսուսի [91]Քրիստոսի:

21:13: Յայնժամ պատասխանի ետ Պաւղոս եւ ասէ. Զի՞նչ գործեցէքդ՝ զի՞ լայքդ եւ ճմլեցուցանէք զսիրտ իմ. քանզի ես՝ ո՛չ միայն կապելոյ, այլ եւ մեռանելոյ յԵրուսաղէմ պատրաստեմ վասն անուանն Տեառն Յիսուսի Քրիստոսի[2681]։
[2681] Այլք. Զի՞նչ գործէք. զի լայքդ։
13. Այն ժամանակ Պօղոսը պատասխանեց ու ասաց. «Ի՞նչ էք անում, ինչո՞ւ էք լաց լինում եւ իմ սիրտն էլ ճմլում, ես Տէր Յիսուս Քրիստոսի անուան համար Երուսաղէմում ոչ միայն կապուելու, այլեւ մեռնելու պատրաստ եմ»:
13 Իսկ Պօղոս պատասխան տուաւ. «Ի՞նչ կ’ընէք, ինչո՞ւ կու լաք ու իմ սիրտս կը ճմլէք. քանզի ես ո՛չ միայն Երուսաղէմի մէջ կապուելու, հապա նաեւ մեռնելու ալ պատրաստ եմ Տէր Յիսուսի անուանը համար»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1313: Но Павел в ответ сказал: что вы делаете? что плачете и сокрушаете сердце мое? я не только хочу быть узником, но готов умереть в Иерусалиме за имя Господа Иисуса.
21:13  τότε ἀπεκρίθη ὁ παῦλος, τί ποιεῖτε κλαίοντες καὶ συνθρύπτοντές μου τὴν καρδίαν; ἐγὼ γὰρ οὐ μόνον δεθῆναι ἀλλὰ καὶ ἀποθανεῖν εἰς ἰερουσαλὴμ ἑτοίμως ἔχω ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου ἰησοῦ.
21:13. τότε (To-the-one-which-also) ἀπεκρίθη (it-was-separated-off) [ὁ] "[the-one]"Παῦλος (a-Paulos,"Τί (To-what-one) ποιεῖτε (ye-do-unto) κλαίοντες ( sobbing ) καὶ (and) συνθρύπτοντές ( crumbling-together ) μου (of-me) τὴν (to-the-one) καρδίαν; (to-a-heart?"ἐγὼ (I) γὰρ (therefore) οὐ (not) μόνον (to-alone) δεθῆναι (to-have-been-binded,"ἀλλὰ (other) καὶ (and) ἀποθανεῖν (to-have-had-died-off) εἰς (into) Ἰερουσαλὴμ (to-a-Hierousalem) ἑτοίμως (unto-readied-of) ἔχω (I-hold) ὑπὲρ (over) τοῦ (of-the-one) ὀνόματος (of-a-name) τοῦ (of-the-one) κυρίου (of-Authority-belonged) Ἰησοῦ. (of-an-Iesous)
21:13. tunc respondit Paulus et dixit quid facitis flentes et adfligentes cor meum ego enim non solum alligari sed et mori in Hierusalem paratus sum propter nomen Domini IesuThen Paul answered and said: What do you mean, weeping and afflicting my heart? For I am ready not only to be bound, but to die also in Jerusalem, for the name of the Lord Jesus.
13. Then Paul answered, What do ye, weeping and breaking my heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.
Then Paul answered, What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus:

13: Но Павел в ответ сказал: что вы делаете? что плачете и сокрушаете сердце мое? я не только хочу быть узником, но готов умереть в Иерусалиме за имя Господа Иисуса.
21:13  τότε ἀπεκρίθη ὁ παῦλος, τί ποιεῖτε κλαίοντες καὶ συνθρύπτοντές μου τὴν καρδίαν; ἐγὼ γὰρ οὐ μόνον δεθῆναι ἀλλὰ καὶ ἀποθανεῖν εἰς ἰερουσαλὴμ ἑτοίμως ἔχω ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου ἰησοῦ.
21:13. tunc respondit Paulus et dixit quid facitis flentes et adfligentes cor meum ego enim non solum alligari sed et mori in Hierusalem paratus sum propter nomen Domini Iesu
Then Paul answered and said: What do you mean, weeping and afflicting my heart? For I am ready not only to be bound, but to die also in Jerusalem, for the name of the Lord Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: "Никто не был любвеобильнее Павла: он огорчался, видя их плачущими, а о собственных страданиях не скорбел. Вы, говорит, обижаете меня, делая это: я разве скорблю? О вас, говорит, я плачу, а не о своих страданиях; а что касается до них, то я готов и умереть" (Злат. ).
Adam Clarke: Commentary on the Bible - 1831
21:13: I am ready, not to be bound only - He was resolute and determined; but was under no constraining necessity. See the note on Act 21:4.
Albert Barnes: Notes on the Bible - 1834
21:13: What mean ye - Greek: What do ye. A tender and affectionate, but firm reproach.
To weep and to break mine heart? - To afflict me, and distract my mind by alarms, and by the expressions of tenderness. His mind was fixed on going to Jerusalem; and he felt that he was prepared for whatever awaited him. Expressions of tenderness among friends are proper. Tears may be inevitable at parting from those whom we love. But such expressions of love ought not to be allowed to interfere with the convictions of duty in their minds. If they have made up their minds that a certain course is proper, and have resolved to pursue it, we ought neither to attempt to divert them from it, nor to distract their minds by our remonstrances or our tears. We should resign them to their convictions of what is demanded of them with affection and prayer, but with cheerfulness. We should lend them all the aid in our power, and then commend them to the blessing and protection of God. These remarks apply especially to those who are engaged in the missionary enterprise.
It is trying to part with a son, a daughter, or a beloved friend, in order that they may go to proclaim the gospel to the benighted and dying pagan. The act of parting - for life, and the apprehension of the perils which they may encounter on the ocean, and in pagan lands, may be painful; but if they, like Paul, have looked at it calmly, candidly, and with much prayer; if they have come to the deliberate conclusion that it is the will of God that they should devote their lives to this service, we ought not to weep and to break their hearts. We should cheerfully and confidently commit them to the protection of the God whom they serve, and remember that the parting of Christians, though for life, will be short. Soon, in a better world, they will be united again, to part no more; and the blessedness of that future meeting will be greatly heightened by all the sorrows and self-denials of separation here, and by all the benefits which such a separation may be the means of conveying to a dying world. That mother will meet, with joy, in heaven, the son from whom, with many tears, she was sundered when he entered on a missionary life; and, surrounded with many ransomed pagan, heaven will be made more blessed and eternity more happy.
But also to die - This was the true spirit of a martyr. This spirit reigned in the hearts of all the early Christians.
For the name of the Lord Jesus - For his sake; in making his name known.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:13: What: Sa1 15:14; Isa 3:15; Eze 18:2; Jon 1:6
to weep: Act 20:37; Sa1 1:8; Phi 2:26; Ti2 1:4
for: Act 20:24; Rom 8:35-37; Co1 15:31; Co2 4:10-17, Co2 11:23-27; Phi 1:20, Phi 1:21; Phi 2:17; Col 1:24; Ti2 2:4-6, Ti2 4:6; Pe2 1:14; Rev 3:10, Rev 12:11
John Gill
21:13 Then Paul answered, what mean ye to weep,.... For they were crying about him, both his companions and the disciples of Caesarea; which affected him, and gave him great uneasiness, even more than the prophecies of Agabus did:
and to break my heart? for though he was resolved to go to Jerusalem, and nothing could move him from it, his heart was firm as a rock; there was no shaking him, or making impressions upon him that way; yet their tears and importunity greatly afflicted him, and the more because he could by no means comply with their request:
for I am ready not to be bound only, but to die at Jerusalem for the name of the Lord Jesus; for as yet, he knew not but he should die there; it was revealed to him that he should be bound there, but it was not yet suggested to him where he should suffer death, whether there or elsewhere; and since he knew not but it might be there, he was ready for it; bonds were so far from distressing his mind, and deterring him from his intended journey, that death itself could not do it; which showed great intrepidity, courage, and firmness of mind.
John Wesley
21:13 Breaking my heart - For the apostles themselves were not void of human affections. I am ready not only to be bound, but to die - And to him that is ready for it, the burden is light.
Robert Jamieson, A. R. Fausset and David Brown
21:13 Then Paul answered, What mean ye to weep and to break mine heart--Beautiful union of manly resoluteness and womanly tenderness, alike removed from mawkishness and stoicism!
I am ready not to be bound only--"If that is all, let it come."
but to die, &c.--It was well he could add this, for he had that also to do.
21:1421:14: Եւ ՚ի չանսալն նորա՝ լռեցաք, եւ ասեմք. Տեա՛ռն կամք լիցին[2682]։[2682] Բազումք. Լռեցաք. ասեմք. Տեառն։
14. Եւ երբ նա չանսաց, լռեցինք. ասացինք՝ Տիրոջ կամքը թող լինի:
14 Երբ ինք մտիկ չըրաւ, լուռ կեցանք ու ըսինք. «Տէրոջը կամքը թող ըլլայ»։
Եւ ի չանսալն նորա` լռեցաք, ասեմք. Տեառն կամք լիցին:

21:14: Եւ ՚ի չանսալն նորա՝ լռեցաք, եւ ասեմք. Տեա՛ռն կամք լիցին[2682]։
[2682] Բազումք. Լռեցաք. ասեմք. Տեառն։
14. Եւ երբ նա չանսաց, լռեցինք. ասացինք՝ Տիրոջ կամքը թող լինի:
14 Երբ ինք մտիկ չըրաւ, լուռ կեցանք ու ըսինք. «Տէրոջը կամքը թող ըլլայ»։
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21:1414: Когда же мы не могли уговорить его, то успокоились, сказав: да будет воля Господня!
21:14  μὴ πειθομένου δὲ αὐτοῦ ἡσυχάσαμεν εἰπόντες, τοῦ κυρίου τὸ θέλημα γινέσθω.
21:14. μὴ (Lest) πειθομένου (of-being-conduced) δὲ (moreover) αὐτοῦ (of-it) ἡσυχάσαμεν (we-quiesced-to) εἰπόντες ( having-had-said ,"Τοῦ (Of-the-one) κυρίου (of-Authority-belonged) τὸ (the-one) θέλημα (a-determining-to) γινέσθω . ( it-should-become )
21:14. et cum ei suadere non possemus quievimus dicentes Domini voluntas fiatAnd when we could not persuade him, we ceased, saying: The will of the Lord be done.
14. And when he would not be persuaded, we ceased, saying, The will of the Lord be done.
And when he would not be persuaded, we ceased, saying, The will of the Lord be done:

14: Когда же мы не могли уговорить его, то успокоились, сказав: да будет воля Господня!
21:14  μὴ πειθομένου δὲ αὐτοῦ ἡσυχάσαμεν εἰπόντες, τοῦ κυρίου τὸ θέλημα γινέσθω.
21:14. et cum ei suadere non possemus quievimus dicentes Domini voluntas fiat
And when we could not persuade him, we ceased, saying: The will of the Lord be done.
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Adam Clarke: Commentary on the Bible - 1831
21:14: The will of the Lord be done - May that which is most for his glory take place! They plainly saw from the prophecy what would take place, if Paul went to Jerusalem; and every one saw that he had power to go, or not to go.
Albert Barnes: Notes on the Bible - 1834
21:14: Would not be persuaded - To remain. He was resolved to go.
We ceased - We ceased remonstrating with him, and urging him to remain.
The will of the Lord be done - They were now assured that it was the will of God that he should go, and they were now ready to submit to that will. This is an instance and an evidence of true piety. It was the expression of a wish that whatever God might judge to be necessary for the advancement of his cause might take place, even though it should be attended with many trials. They commended their friend to the protection of God, confident that whatever should occur would be right. Compare the notes on Mat 6:10; Mat 26:42.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:14: The will: Gen 43:14; Sa1 3:18; Sa2 15:25, Sa2 15:26; Kg2 20:19; Mat 6:10, Mat 26:39, Mat 26:42; Luk 11:2, Luk 22:42
Geneva 1599
21:14 (2) And when he would not be persuaded, we ceased, saying, The will of the Lord be done.
(2) The will of God bridles all affections in those who earnestly seek the glory of God.
John Gill
21:14 And when he would not be persuaded,.... But was determined to go to Jerusalem at all events:
we ceased; both from tears and arguments:
saying, the will of the Lord be done; which was right, and to which they ought to have submitted, and acquiesced in at first, without using any arguments to have dissuaded the apostle from going to Jerusalem; since they might have concluded from Agabus's prophecy, that it was the will of the Lord he should go thither, and be bound; and the revelation was made to him, not to deter him from it, and to take methods for his own safety, which his friends would have put him upon, but to acquaint him with the will of God, and make him still more certain of it, and to prepare for it, and this effect it had upon him. This will of the Lord, is not the will of the Lord revealed in his word, either respecting the salvation, sanctification, and final perseverance of the saints, which is always accomplished; "for who hath resisted his will", or can resist it, so as to frustrate his designs, or hinder these things taking place? or the duty which is to be performed by them, the good, perfect, and acceptable will of God, which every gracious soul desires may be perfectly done, even as it is done in heaven: but here the secret will of God relating to the events of providence is designed, and which is the rule of all the divine proceedings; and though it is unknown to men, until facts make it appear, it is ever fulfilled, and sometimes by persons who have no regard to the revealed will of God; and should be continually thought of; and everything that is determined, or attempted to be done, should be resolved upon, and undertaken in submission to it; and whilst it is performing should be patiently bore, even in things not so agreeable to the minds and wills of men: it becomes saints to be still and acquiesce in it, when things are not so well with them in spiritual affairs as to be wished for; and when their worldly circumstances are not so thriving and flourishing; yea, though they may be attended with much poverty and meanness, and be reduced to so low a condition as Job was; as also when they part with their near and dear friends and relations by death, and with the ministers of the Gospel, who have been their spiritual fathers, instructors, and comforters; and even when they are called to suffer in the severest manner, for the sake of Christ and his Gospel: not that they are to be indolent, unconcerned, and unaffected, with things of this nature; nor should they neglect the means of having things otherwise with them; but it becomes them to exercise patience, faith, and courage, under every dispensation of providence; as knowing that what is done by the Lord is done well and wisely, and is for the good of them; and when the people of God are helped, to act such a part, they are the most comfortable in themselves, and to all that are about them; such a spirit and disposition is very commendable, and what makes men like to Christ, who in the most disagreeable circumstances submitted his will to his Father's. Beza's ancient copy reads, "the will of God"; and so the Arabic and Ethiopic versions.
John Wesley
21:14 And when he would not be persuaded - This was not obstinacy, but true Christian resolution. We should never be persuaded, either to do evil, or to omit doing any good which is in our power; saying, the will of the Lord be done - Which they were satisfied Paul knew.
21:1521:15: Եւ յետ աւուրցն այնոցիկ՝ հանդերձեալ ելանէա՛ք յԵրուսաղէմ։
15. Այդ օրերից յետոյ պատրաստուեցինք եւ Երուսաղէմ բարձրացանք:
15 Քանի մը օր յետոյ պատրաստուելով Երուսաղէմ ելանք։
Եւ յետ աւուրցն այնոցիկ հանդերձեալ ելանէաք յԵրուսաղէմ:

21:15: Եւ յետ աւուրցն այնոցիկ՝ հանդերձեալ ելանէա՛ք յԵրուսաղէմ։
15. Այդ օրերից յետոյ պատրաստուեցինք եւ Երուսաղէմ բարձրացանք:
15 Քանի մը օր յետոյ պատրաստուելով Երուսաղէմ ելանք։
zohrab-1805▾ eastern-1994▾ western am▾
21:1515: После сих дней, приготовившись, пошли мы в Иерусалим.
21:15  μετὰ δὲ τὰς ἡμέρας ταύτας ἐπισκευασάμενοι ἀνεβαίνομεν εἰς ἱεροσόλυμα·
21:15. Μετὰ (With) δὲ (moreover) τὰς (to-the-ones) ἡμέρας (to-days) ταύτας (to-the-ones-these) ἐπισκευασάμενοι ( having-upon-equipped-to ) ἀνεβαίνομεν (we-were-stepping-up) εἰς (into) Ἰεροσόλυμα: (to-a-Hierosoluma)
21:15. post dies autem istos praeparati ascendebamus HierusalemAnd after those days, being prepared, we went up to Jerusalem.
15. And after these days we took up our baggage, and went up to Jerusalem.
And after those days we took up our carriages, and went up to Jerusalem:

15: После сих дней, приготовившись, пошли мы в Иерусалим.
21:15  μετὰ δὲ τὰς ἡμέρας ταύτας ἐπισκευασάμενοι ἀνεβαίνομεν εἰς ἱεροσόλυμα·
21:15. post dies autem istos praeparati ascendebamus Hierusalem
And after those days, being prepared, we went up to Jerusalem.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: "Приготовившись..." и духом - к мужественной встрече предстоящих опасностей, и запасом всего потребного для пути и пребывания на Иерусалимских празднествах.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Visit to Jerusalem; Paul's Conformity to the Jewish Law.
15 And after those days we took up our carriages, and went up to Jerusalem. 16 There went with us also certain of the disciples of Cæsarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge. 17 And when we were come to Jerusalem, the brethren received us gladly. 18 And the day following Paul went in with us unto James; and all the elders were present. 19 And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry. 20 And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law: 21 And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. 22 What is it therefore? the multitude must needs come together: for they will hear that thou art come. 23 Do therefore this that we say to thee: We have four men which have a vow on them; 24 Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law. 25 As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication. 26 Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.

In these verses we have,

I. Paul's journey to Jerusalem from Cæsarea, and the company that went along with him. 1. They took up their carriages, their bag and baggage, and as it should seem, like poor travellers or soldiers, were their own porters; so little had they of change of raiment. Omnia mea mecum porto--My property is all about me. Some think they had with them the money that was collected in the churches of Macedonia and Achaia for the poor saints at Jerusalem. If they could have persuaded Paul to go some other way, they would gladly have gone along with him; but if, notwithstanding their dissuasive, he will go to Jerusalem, they do no say, "Let him go by himself then;" but as Thomas, in a like case, when Christ would go into danger at Jerusalem, Let us go and die with him, John xi. 16. Their resolution to cleave to Paul was like that of Ittai to cleave to David (2 Sam. xv. 21): In what place my Lord the king shall be, whether in death or life, there also will thy servant be. Thus Paul's boldness emboldened them. 2. Certain of the disciples of Cæsarea went along with them. Whether they designed to go however, and took this opportunity of going with so much good company, or whether they went on purpose to see if they could do Paul any service and if possible prevent his trouble, or at least minister to him in it, does not appear. The less while that Paul is likely to enjoy his liberty the more industrious they are to improve every opportunity of conversation with him. Elisha kept close to Elijah when he knew the time was at hand that he should be taken up. 3. They brought with them an honest old gentleman that had a house of his own at Jerusalem, in which he would gladly entertain Paul and his company, one Mnason of Cyprus (v. 16), with whom we should lodge. Such a great concourse of people there was to the feast that it was a hard matter to get lodgings; the public houses would be taken up by those of the better sort, and it was looked upon as a scandalous thing for those that had private houses to let their rooms out at those times, but they must freely accommodate strangers with them. Every one then would choose his friends to be his guests, and Mnason took Paul and his company to be his lodgers; though he had heard what trouble Paul was likely to come into, which might bring those that entertained him into trouble too, yet he shall be welcome to him, whatever comes of it. This Mnason is called an old disciple--a disciple from the beginning; some think, one of the seventy disciples of Christ, or one of the first converts after the pouring out of the Spirit, or one of the first that was converted by the preaching of the gospel in Cyprus, ch. xiii. 4. However it was, it seems he had been long a Christian, and was now in years. Note, It is an honourable thing to be an old disciple of Jesus Christ, to have been enabled by the grace of God to continue long in a course of duty, stedfast in the faith, and growing more and more prudent and experienced to a good old age. And with these old disciples one would choose to lodge; for the multitude of their years will teach wisdom.

II. Paul's welcome at Jerusalem. 1. Many of the brethren there received him gladly, v. 17. As soon as they had notice that he was come to town, they went to his lodgings at Mnason's house, and congratulated him on his safe arrival, and told him they were glad to see him, and invited him to their houses, accounting it an honour to be known to one that was such an eminent servant of Christ. Streso observes that the word here used concerning the welcome they gave to the apostles, asmenos apodechein, is used concerning the welcome of the apostles' doctrine, ch. ii. 41. They gladly received his word. We think if we had Paul among us we should gladly receive him; but it is a question whether we should or no it, having his doctrine, we do not gladly receive that. 2. They paid a visit to James and the elders of the church, at a church-meeting (v. 18): "The day following, Paul went unto James, and took us with him, that were his companions, to introduce us into acquaintance with the church at Jerusalem." It should seem that James was now the only apostle that was resident at Jerusalem; the rest had dispersed themselves to preach the gospel in other places. But still they forecasted to have an apostle at Jerusalem, perhaps sometimes one and sometimes another, because there was a great resort thither from all parts. James was now upon the spot, and all the elders or presbyters that were the ordinary pastors of the church, both to preach and govern, were present. Paul saluted them all, paid his respects to them, enquired concerning their welfare, and gave them the right hand of fellowship. He saluted them, that is, he wished them all health and happiness, and prayed to God to bless them. The proper signification of salutation is, wishing salvation to you: salve, or salus tibi sit; like peace be unto you. And such mutual salutations, or good wishes, very well become Christians, in token of their love to each other and joint regard to God.

III. The account they had from him of his ministry among the Gentiles, and their satisfaction in it. 1. He gave them a narrative of the success of the gospel in those countries where he had been employed, knowing it would be very acceptable to them to hear of the enlarging of Christ's kingdom: He declared particularly what things God had wrought among the Gentiles by his ministry, v. 19. Observe how modestly he speaks, not what things he had wrought (he was but the instrument), but what God had wrought by his ministry. It was not I, but the grace of God which was with me. He planted and watered, but God gave the increase. He declared it particularly, that the grace of God might appear the more illustrious in the circumstances of his success. Thus David will tell others what God has done for his soul (Ps. lxvi. 16), as Paul here what God has done by his hand, and both that their friends may help them to be thankful. 2. Hence they took occasion to give praise to God (v. 20): When they heart it, they glorified the Lord. Paul ascribed it all to God, and to God they gave the praise of it. They did not break out into high encomiums of Paul, but left it to his Master to say to him, Well done, good and faithful servant; but they gave glory to the grace of God, which was extended to the Gentiles. Note, The conversion of sinners ought to be the matter of our joy and praise as it is of the angels'. God had honoured Paul more than any of them, in making his usefulness more extensive, yet they did not envy him, nor were they jealous of his growing reputation, but, on the contrary, glorified the Lord. And they could not do more to encourage Paul to go on cheerfully in his work than to glorify God for his success in it; for, if God be praised, Paul is pleased.

IV. The request of James and the elders of the church at Jerusalem to Paul, or their advice rather, that he would gratify the believing Jews by showing some compliance with the ceremonial law, and appearing publicly in the temple to offer sacrifice, which was not a thing in itself sinful; for the ceremonial law, though it was by no means to be imposed upon the Gentile converts (as the false teachers would have it, and thereby endeavoured to subvert the gospel), yet it was not become unlawful as yet to those that had been bred up in the observance of it, but were far from expecting justification by it. It was dead, but not buried; dead, but not yet deadly. And, being not sinful, they thought it was a piece of prudence in Paul to conform thus far. Observe the counsel they give to Paul herein, not as having authority over him, but an affection for him.

1. They desired him to take notice of the great numbers there were of the Jewish converts: Thou seest, brother, how many thousands of the Jews there are who believe. They called him brother, for they looked upon him as a joint-commissioner with them in gospel-work. Though they were of the circumcision and he the apostle of the Gentiles, though they were conformists and he a nonconformist, yet they were brethren, and owned the relation. Thou hast been in some of our assemblies, and seest how numerous they are: how many myriads of Jews believe. The word signifies, not thousands, but ten thousands. Even among the Jews, who were most prejudiced against the gospel, yet there were great multitudes that received it; for the grace of God can break down the strongest holds of Satan. The number of the names at first was but one hundred and twenty, yet now many thousands. Let none therefore despise the day of small things; for, though the beginning be small, God can make the latter end greatly to increase. Hereby it appeared that God had not quite cast away his people the Jews, for among them there was a remnant, an election, that obtained (see Rom. xi. 1, 5, 7): many thousands that believed. And this account which they could give to Paul of the success of the gospel among the Jews was, no doubt, as grateful to Paul as the account which he gave them of the conversion of the Gentiles was to them; for his heart's desire and prayer to God for the Jews was that they might be saved.

2. They informed him of a prevailing infirmity these believing Jews laboured under, of which they could not yet be cured: They are all zealous of the law. They believe in Christ as the true Messiah, they rest upon his righteousness and submit to his government; but they know the law of Moses was of God, they have found spiritual benefit in their attendance on the institutions of it, and therefore they can by no means think of parting with it, no, nor of growing cold to it. And perhaps they urged Christ's being made under the law, and observing it (which was designed to be our deliverance from the law), as a reason for their continuance under it. This was a great weakness and mistake, to be so fond of the shadows when the substance was come, to keep their necks under a yoke of bondage when Christ had come to make them free. But see, (1.) The power of education and long usage, and especially of a ceremonial law. (2.) The charitable allowance that must be made in consideration of these. These Jews that believed were not therefore disowned and rejected as no Christians because they were for the law, nay, were zealous for it, while it was only in their own practice, and they did not impose it upon others. Their being zealous of the law was capable of a good construction, which charity would put upon it; and it was capable of a good excuse, considering what they were brought up in, and among whom they lived.

3. They gave him to understand that these Jews, who were so zealous of the law, were ill-affected to him, v. 21. Paul himself, though as faithful a servant as any Christ ever had, yet could not get the good word of all that belonged to Christ's family: "They are informed of thee (and form their opinion of thee accordingly) that thou not only dost not teach the Gentiles to observe the law, as some would have had thee (we have prevailed with them to drop that), but dost teach all the Jews who are dispersed among the Gentiles to forsake Moses, not to circumcise their children nor to walk after the customs of our nation, which were of divine appointment, so far as they might be observed even among the Gentiles, at a distance from the temple,--not to observe the fasts and feasts of the church, not to wear their phylacteries, nor abstain from unclean meats." Now, (1.) It was true that Paul preached the abrogation of the law of Moses, taught them that it was impossible to be justified by it, and therefore we are not bound up any longer to the observance of it. But, (2.) It was false that he taught them to forsake Moses; for the religion he preached tended not to destroy the law, but to fulfil it. He preached Christ (the end of the law for righteousness), and repentance and faith, in the exercise of which we are to make great use of the law. The Jews among the Gentiles whom Paul taught were so far from forsaking Moses that they never understood him better, nor ever embraced him so heartily as now when they were taught to make use of him as a schoolmaster to bring them to Christ. But even the believing Jews, having got this notion of Paul, that he was an enemy to Moses, and perhaps giving too much regard to the unbelieving Jews too, were much exasperated against him. Their ministers, the elders here present, loved and honoured him, and approved of what he did, and called him brother, but the people could hardly be induced to entertain a favourable thought of him; for it is certain the least judicious are the most censorious, the weak-headed are the hot-headed. They could not distinguish upon Paul's doctrine as they ought to have done, and therefore condemned it in the gross, through ignorance.

4. They therefore desired Paul that he would by some public act, now that he had come to Jerusalem, make it to appear that the charge against him was false, and that he did not teach people to forsake Moses and to break the customs of the Jewish church, for he himself retained the use of them.

(1.) They conclude that something of this kind must be done: "What is it therefore? What must be done? The multitude will hear that thou art come to town." This is an inconvenience that attends men of fame, that their coming and going are taken notice of more than other people's, and will be talked of, by some for good-will and by others for ill-will. "When they hear thou art come, they must needs come together, they will expect that we call them together, to advise with them whether we should admit thee to preach among us as a brother or no; or, they will come together of themselves expecting to hear thee." Now something must be done to satisfy them that Paul does not teach the people to forsake Moses, and they think it necessary, [1.] For Paul's sake, that his reputation should be cleared, and that so good a man may not lie under any blemish, nor so useful a man labour under any disadvantage which may obstruct his usefulness. [2.] For the people's sake, that they may not continue prejudiced against so good a man, nor lose the benefit of his ministry by those prejudices. [3.] For their own sake, that since they knew it was their duty to own Paul their doing it might not be turned to their reproach among those that were under their charge.

(2.) They produce a fair opportunity which Paul might take to clear himself: "Do this that we say unto thee, take our advice in this case. We have four men, Jews who believe, of our own churches, and they have a vow on them, a vow of Nazariteship for a certain time; their time has now expired (v. 23), and they are to offer their offering according to the law, when they shave the head of their separation, a he-lamb for a burnt-offering, a ewe-lamb for a sin-offering, and a ram for a peace-offering, with other offerings pertinent to them, Num. vi. 13-20. Many used to do this together, when their vow expired about the same time, either for the greater expedition or for the greater solemnity. Now Paul having so far of late complied with the law as to take upon him the vow of a Nazarite, and to signify the expiration of it by shaving his head at Cenchrea (ch. xviii. 18), according to the custom of those who lived at a distance from the temple, they desire him but to go a little further, and to join with these four in offering the sacrifices of a Nazarite: 'Purify thyself with them according to the law; and be willing not only to take that trouble, but to be at charges with them, in buying sacrifices for this solemn occasion, and to join with them in the sacrifice." This, they think, will effectually stop the mouth of calumny, and every one will be convinced that the report was false, that Paul was not the man he was represented to be, did not teach the Jews to forsake Moses, but that he himself, being originally a Jew, walked orderly, and kept the law; and then all would be well.

5. They enter a protestation that this shall be no infringement at all of the decree lately made in favour of the Gentile converts, nor do they intend by this in the least to derogate from the liberty allowed them (v. 25): "As touching the Gentiles who believe, we have written and concluded, and resolve to abide by it, that they observe no such things; we would not have them to be bound up by the ceremonial law by any means, but only that they keep themselves from things offered to idols, and from blood, and from things strangled, and from fornication; but let not them be tied to the Jewish sacrifices or purifications, nor any of their rites and ceremonies." They knew how jealous Paul was for the preservation of the liberty of the converted Gentiles, and therefore expressly covenant to abide by that. Thus far is their proposal.

V. Here is Paul's compliance with it. He was willing to gratify them in this matter. Though he would not be persuaded not to go to Jerusalem, yet, when he was there, he was persuaded to do as they there did, v. 26. Then Paul took the men, as they advised, and the very next day, purifying himself with them, and not with multitude nor tumult, as he himself pleads (ch. xxiv. 18), he entered into the temple, as other devout Jews that came upon such errands did, to signify the accomplishment of the days of purification to the priests; desiring the priest would appoint a time when the offering should be offered for every one of them, one for each. Ainsworth, on Num. vi. 18, quotes out of Maimonides a passage which gives some light to this: If a man say, Upon me behalf the oblations of a Nazarite, or, Upon me be half the shaving of a Nazarite, them he brings half the offerings by what Nazarite he will, and that Nazarite pays his offering out of that which is his. So Paul did here; he contributed what he vowed to the offerings of these Nazarites, and some think bound himself to the law of Nazariteship, and to an attendance at the temple with fastings and prayers for seven days, not designing that the offering should be offered till them, which was what he signified to the priest. Now it has been questioned whether James and the elders did well to give Paul this advice, and whether he did well to take it. 1. Some have blamed this occasional conformity of Paul's, as indulging the Jews too much in their adherence to the ceremonial law, and a discouragement of those who stood fast in the liberty wherewith Christ had made them free. Was it not enough for James and the elders of Jerusalem to connive at this mistake in the Jewish converts themselves, but must they wheedle Paul to countenance them in it? Had it not been better, when they had told Paul how zealous the believing Jews were for the law, if they had desired, whom God had endued with such excellent gifts, to take pains with their people to convince them of their error, and to show them that they were made free from the law by their marriage to Christ? Rom. vii. 4. To urge him to encourage them in it by his example seems to have more in it of fleshly wisdom than of the grace of God. Surely Paul knew what he had to do better than they could teach him. But, 2. Others think the advice was prudent and good, and Paul's following it was justifiable enough, as the case stood. It was Paul's avowed principle, To the Jews became I as a Jew, that I might gain the Jews, 1 Cor. ix. 20. He had circumcised Timothy, to please the Jews; though he would not constantly observe the ceremonial law, yet, to gain an opportunity of doing good, and to show how far he could comply, he would occasionally go to the temple and join in the sacrifices there. Those that are weak in the faith are to be borne with, when those that undermine the faith must be opposed. It is true, this compliance of Paul's sped ill to him, for this very thing by which he hoped to pacify the Jews did but provoke them, and bring him into trouble; yet this is not a sufficient ground to go upon in condemning it: Paul might do well, and yet suffer for it. But perhaps the wise God overruled both their advice and Paul's compliance with it to serve a better purpose than was intended; for we have reason to think that when the believing Jews, who had endeavoured by their zeal for the law to recommend themselves to the good opinion of those who believed not, saw how barbarously they used Paul (who endeavoured to oblige them), they were by this more alienated from the ceremonial law than they could have been by the most argumentative or affecting discourses. They saw it was in vain to think of pleasing men that would be pleased with nothing else but the rooting out of Christianity. Integrity and uprightness will be more likely to preserve us than sneaking compliances. And when we consider what a great trouble it must needs be to James and the presbyters, in the reflection upon it, that they had by their advice brought Paul into trouble, it should be a warning to us not to press men to oblige us by doing any thing contrary to their own mind.
Adam Clarke: Commentary on the Bible - 1831
21:15: Took up our carriages - Αποσκευασαμενοι; We made ourselves ready; packed up our things; got our baggage in order. This is what the text means.
Albert Barnes: Notes on the Bible - 1834
21:15: After those days - After what had occurred, as related in the pRev_ious verses.
We took up our carriages - This is a most unhappy translation. The word carriage we apply now exclusively to a vehicle for conveying anything as a coach, chariot, gig, cannon carriage, etc. The original word means simply that they prepared themselves; made themselves ready; put their baggage in order, etc. ἀποσκευασάμενοι aposkeuasamenoi. They prepared for the journey. The English word carriage was formerly used in the sense of what is carried, baggage, burden, vessels, furniture, etc. Thus, it was used in the time that our translation was made; and in this sense it is to be understood in Sa1 17:22, "And David left his carriage (baggage) in the hand of the keeper of the carriage," etc. See Act 21:20, margin; Isa 10:28, "At Michmash he hath laid up his carriages" (his baggage, etc.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:15: and went: Act 18:22, Act 25:1, Act 25:6, Act 25:9
John Gill
21:15 And after those days we took up our carriages,.... Or prepared themselves, both for their journey, and for whatever trials and exercises they were to meet with; they took up their bundles, which hitherto were brought by sea, and now put them upon beasts, going by land from Caesarea:
and went up to Jerusalem; which stood on higher ground, and was, as Josephus (n) says, six hundred furlongs, or seventy five miles distant.
(n) De Bello Jud. l. 1. c. 3. sect. 5.
John Wesley
21:15 We took up our carriages - Our baggage; which probably went by sea before. What they took with them now in particular was the alms they were carrying to Jerusalem, Acts 24:17.
Robert Jamieson, A. R. Fausset and David Brown
21:15 we took up our carriages--"our baggage."
and went up to Jerusalem--for the fifth time after his conversion, thus concluding his third missionary tour, which proved his last, so far as recorded; for though he accomplished the fourth and last part of the missionary plan sketched out (Acts 19:21) --"After I have been at Jerusalem, I must also see Rome"--it was as "a prisoner of Jesus Christ."
21:1621:16: Եկի՛ն ընդ մեզ եւ յաշակերտաց անտի Կեսարացւոց, եւ տանէին զմեզ առ որում վա՛նս ունելոց էաք՝ Մնասովնի ումեմն Կիւպրացւոյ առաջի՛ն աշակերտի[2683]։ [2683] Ոմանք. Առ որումն վանսն ունելոց էաք։ Ուր օրինակ մի. Առ որոյ վանս... Կւպրացւոյ ա՛՛։
16. Մեզ հետ եկան նաեւ կեսարացի մի քանի աշակերտներ, որոնք մեզ տանում էին կիպրացի ոմն Մնասոնի մօտ, որը նախապէս աշակերտ էր, եւ որի տանը օթեւանելու էինք:
16 Կեսարացի աշակերտներէն ալ մի քանիներ մեզի հետ էին եւ մեզ տարին նախկին աշակերտի մը՝ Կիպրացի Մնասոնին, որուն քով պիտի կենայինք։
Եկին ընդ մեզ եւ յաշակերտաց անտի Կեսարացւոց, եւ տանէին [92]զմեզ առ որում վանս ունելոց էաք` Մնասովնի ումեմն Կիպրացւոյ առաջին աշակերտի:

21:16: Եկի՛ն ընդ մեզ եւ յաշակերտաց անտի Կեսարացւոց, եւ տանէին զմեզ առ որում վա՛նս ունելոց էաք՝ Մնասովնի ումեմն Կիւպրացւոյ առաջի՛ն աշակերտի[2683]։
[2683] Ոմանք. Առ որումն վանսն ունելոց էաք։ Ուր օրինակ մի. Առ որոյ վանս... Կւպրացւոյ ա՛՛։
16. Մեզ հետ եկան նաեւ կեսարացի մի քանի աշակերտներ, որոնք մեզ տանում էին կիպրացի ոմն Մնասոնի մօտ, որը նախապէս աշակերտ էր, եւ որի տանը օթեւանելու էինք:
16 Կեսարացի աշակերտներէն ալ մի քանիներ մեզի հետ էին եւ մեզ տարին նախկին աշակերտի մը՝ Կիպրացի Մնասոնին, որուն քով պիտի կենայինք։
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21:1616: С нами шли и некоторые ученики из Кесарии, провожая [нас] к некоему давнему ученику, Мнасону Кипрянину, у которого можно было бы нам жить.
21:16  συνῆλθον δὲ καὶ τῶν μαθητῶν ἀπὸ καισαρείας σὺν ἡμῖν, ἄγοντες παρ᾽ ᾧ ξενισθῶμεν μνάσωνί τινι κυπρίῳ, ἀρχαίῳ μαθητῇ.
21:16. συνῆλθον (they-had-came-together) δὲ (moreover) καὶ (and) τῶν (of-the-ones) μαθητῶν (of-learners) ἀπὸ (off) Καισαρίας (of-Kaisaria) σὺν (together) ἡμῖν, (unto-us," ἄγοντες ( leading ) παρ' (beside) ᾧ (unto-which) ξενισθῶμεν (we-might-have-been-guested-to) Μνάσωνί (unto-a-Mnason) τινι (unto-a-one) Κυπρίῳ, (unto-Kupros-belonged,"ἀρχαίῳ (unto-first-belonged) μαθητῇ. (unto-a-learner)
21:16. venerunt autem et ex discipulis a Caesarea nobiscum adducentes apud quem hospitaremur Mnasonem quendam Cyprium antiquum discipulumAnd there went also with us some of the disciples from Caesarea, bringing with them one Mnason a Cyprian, an old disciple, with whom we should lodge.
16. And there went with us also of the disciples from Caesarea, bringing one Mnason of Cyprus, an early disciple, with whom we should lodge.
There went with us also [certain] of the disciples of Caesarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge:

16: С нами шли и некоторые ученики из Кесарии, провожая [нас] к некоему давнему ученику, Мнасону Кипрянину, у которого можно было бы нам жить.
21:16  συνῆλθον δὲ καὶ τῶν μαθητῶν ἀπὸ καισαρείας σὺν ἡμῖν, ἄγοντες παρ᾽ ᾧ ξενισθῶμεν μνάσωνί τινι κυπρίῳ, ἀρχαίῳ μαθητῇ.
21:16. venerunt autem et ex discipulis a Caesarea nobiscum adducentes apud quem hospitaremur Mnasonem quendam Cyprium antiquum discipulum
And there went also with us some of the disciples from Caesarea, bringing with them one Mnason a Cyprian, an old disciple, with whom we should lodge.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
16: Мнасон Киприянин, судя по греческому имени, если не из кровных греков, то из еллинистов. Пребывание у этого древнего ученика, уверовавшего давно, - быть может, во времена 1-й Пятидесятницы, - и не связанного в своих верованиях традициями ревнителей закона еврейского, обещало быть наиболее подходящим и безопасным для апостола, столько имевшего врагов среди иудеев. Этот ученик оказал гостеприимство Павлу, как и надеялись, вполне радушное.
Adam Clarke: Commentary on the Bible - 1831
21:16: And brought with them one Mnason, etc. - It is not very likely that they would bring a man with them with whom they were to lodge in Jerusalem; therefore, the text should perhaps be read as Bp. Patrick proposes: There went with us certain of the disciples of Caesarea, bringing us to one Mnason, with whom we were to lodge. This is most likely, as the text will bear this translation. But it is possible that Mnason, formerly of Cyprus, now an inhabitant of Jerusalem, might have been down at Caesarea, met the disciples, and invited them to lodge with him while they were at Jerusalem; and, having transacted his business at Caesarea, might now accompany them to Jerusalem. His being an old disciple may either refer to his having been a very early convert, probably one of those on the day of pentecost, or to his being now an old man.
Albert Barnes: Notes on the Bible - 1834
21:16: One Mnason of Cyprus - The original in this place would be better translated, "And brought us to Mnason of Cyprus, an old disciple," etc. It is evident that, though Mnason was originally of Cyprus, yet he was now an inhabitant of Jerusalem, and was well known to the disciples at Caesarea. It is possible that he might have been at Caesarea, and accompanied Paul to Jerusalem; but the more correct interpretation of the passage is, that Paul and his fellow-travelers were conducted to his house in Jerusalem, and that he was not with them in the journey.
Of Cyprus - See the notes on Act 4:36.
An old disciple - An early convert to Christianity - perhaps one who was converted before the crucifixion of the Saviour.
With whom we should lodge - In whose house we were to take up our abode. The rites of hospitality were shown in a distinguished manner by the early Christians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:16: of the: Act 21:8, Act 10:24, Act 10:48
Cyprus: Act 21:3, Act 11:19, Act 15:39
an old: Psa 71:17, Psa 71:18, Psa 92:14; Pro 16:31; Rom 16:7; Plm 1:9; Jo1 2:13, Jo1 2:14
John Gill
21:16 There went with us also certain of the disciples of Caesarea,.... Members of the church at Caesarea; of the church here; see Gill on Acts 10:48. To which may be added the account of the pastors or bishops of this church, as given by Reland (o); Theophilus, who was in the council held at Caesarea, in the year 198; Agricola, who subscribed in the council at Ancyra, in the year 314; though some, he says, do not acknowledge this Agricola, but give the order of them after Theophilus thus; Theoctistus, Domnus, Theotecnus, Agapius, Eusebius; which last was in the council at Palestine, in the year 318, and in the council at Nice, in the year 325. Acacius succeeded him, and was in a little council at Seleucia, in the year 359, and in another at Antioch, in the year 363. Thalassius subscribed in the council at Constantinople, in the year 381. Eulogius, or perhaps Euzoius, was in the council at Diospolis, in the year 415. Glyco, bishop of this church, subscribed by Zozimus in the Chalcedon council, held in the year 451. Mention is made of Irenaeus, who presided over it in the acts of the same council; and Elias, another bishop of it, subscribed in the council at Jerusalem, in the year 536; and there is an account of John bishop of this church, in the acts of the council at Constantinople, in the year 553.
And brought with them one Mnason of Cyprus; the name of Mnason is Greek; there was one of this name among the disciples of Aristotle, who was of Phocea, or Phocis, a place in Greece (p); and another called Mnaseas, which seems to be the same whom Ammonius (q) makes mention of; and we frequently read of Mnaseas, the name of an author in Greek writers, and Menestheus, in:
"Now when Apollonius the son of Menestheus was sent into Egypt for the coronation of king Ptolemeus Philometor, Antiochus, understanding him not to be well affected to his affairs, provided for his own safety: whereupon he came to Joppa, and from thence to Jerusalem:'' (2 Maccabees 4:21)
all which are so called from remembrance, and signify one that has a memory, is mindful of, and remembers things; so Zachariah with the Jews, is a name that is taken from remembrance, as this: some copies read Jasson, for Mnason. This Mnason was an
old disciple; not of Aristotle, or of his sect of philosophers, or any other, but of Jesus Christ; probably he might have seen Christ in the flesh, and he is by some thought to be one of the seventy disciples; or at least he might be one of those who became disciples and followers of Christ; through the ministry of Paul and Barnabas in that island, Acts 13:4 though that seems scarcely long enough ago, being but fifteen years before this time, to denominate him an old disciple:
with whom we should lodge; when come to Jerusalem; for though he was of the island of Cyprus, as Barnabas was, Acts 4:36, yet he dwelt at Jerusalem; and if he was one of the seventy disciples, it should seem that he had not sold his house at Jerusalem, when others did; nor did all that had houses and land, nor were they obliged to do it; or he might have bought or hired one since; however, he had one at Jerusalem, and here the apostle and his company were fixed to lodge, during their stay there; and there was the more reason to provide for a lodging at this time, because of the feast of Pentecost, when the city was full of people: unless this is to be understood of any place by the way, where they should lodge; since Beza's ancient copy adds, "and coming to a certain village, we were with one Mnason".
(o) Palestina Illustrata, l. 3. p. 676, &c. (p) Aelian. Var. Hist. l. 3. c. 19. (q) in voce Nereides.
John Wesley
21:16 The disciples brought us to one Mnason, a Cyprian, an old disciple - He was a native of Cyprus, but an inhabitant of Jerusalem, and probably one of the first converts there.
Robert Jamieson, A. R. Fausset and David Brown
21:16 went with us . . . and brought with them--rather, "brought us to."
One Mnason of Cyprus, an old disciple, &c.--not an "aged" disciple, but probably "a disciple of old standing," perhaps one of the three thousand converted on the day of Pentecost, or, more likely still, drawn to the Saviour Himself during His lifetime. He had come, probably, with the other Cyprians (Acts 11:20), to Antioch, "preaching the Lord Jesus unto the Grecians," and now he appears settled at Jerusalem.
21:1721:17: Եւ ՚ի մտանելն մեր յԵրուսաղէմ, խնդութեամբ ընկալան զմեզ եղբարք։
17. Եւ երբ մենք Երուսաղէմ մտանք, եղբայրները մեզ խնդութեամբ ընդունեցին:
17 Երբ Երուսաղէմ մտանք, եղբայրները ուրախութեամբ ընդունեցին մեզ։
Եւ ի մտանելն մեր յԵրուսաղէմ, խնդութեամբ ընկալան զմեզ եղբարք:

21:17: Եւ ՚ի մտանելն մեր յԵրուսաղէմ, խնդութեամբ ընկալան զմեզ եղբարք։
17. Եւ երբ մենք Երուսաղէմ մտանք, եղբայրները մեզ խնդութեամբ ընդունեցին:
17 Երբ Երուսաղէմ մտանք, եղբայրները ուրախութեամբ ընդունեցին մեզ։
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21:1717: По прибытии нашем в Иерусалим братия радушно приняли нас.
21:17  γενομένων δὲ ἡμῶν εἰς ἱεροσόλυμα ἀσμένως ἀπεδέξαντο ἡμᾶς οἱ ἀδελφοί.
21:17. Γενομένων ( Of-having-had-became ) δὲ (moreover) ἡμῶν (of-us) εἰς (into) Ἰεροσόλυμα (to-a-Hierosoluma) ἀσμένως (unto-pleasured) ἀπεδέξαντο ( they-received-off ) ἡμᾶς (to-us,"οἱ (the-ones) ἀδελφοί . ( brethrened )
21:17. et cum venissemus Hierosolymam libenter exceperunt nos fratresAnd when we were come to Jerusalem, the brethren received us gladly.
17. And when we were come to Jerusalem, the brethren received us gladly.
And when we were come to Jerusalem, the brethren received us gladly:

17: По прибытии нашем в Иерусалим братия радушно приняли нас.
21:17  γενομένων δὲ ἡμῶν εἰς ἱεροσόλυμα ἀσμένως ἀπεδέξαντο ἡμᾶς οἱ ἀδελφοί.
21:17. et cum venissemus Hierosolymam libenter exceperunt nos fratres
And when we were come to Jerusalem, the brethren received us gladly.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
21:17: The brethren - Christians.
Received us gladly - They had been long absent. They had been into distant regions, and had encountered many dangers. It was a matter of joy that they had now returned in safety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:17: the brethren: Act 15:4; Rom 15:7; Heb 13:1, Heb 13:2; Jo3 1:7, Jo3 1:8
John Gill
21:17 And when we were come to Jerusalem,.... That is, Paul and his companions, attended with the disciples of Caesarea, and Mnason the old disciple with them:
the brethren received us gladly; readily, willingly, and cheerfully; they did not treat them with an air of coldness and indifference, or look shy on them, or show any resentment to them, notwithstanding the various reports which had been brought them, concerning the ministry of the apostle among the Gentiles.
Robert Jamieson, A. R. Fausset and David Brown
21:17 PAUL REPORTS THE EVENTS OF HIS THIRD MISSIONARY JOURNEY--IN THE TEMPLE, PURIFYING HIMSELF FROM A JEWISH VOW, HE IS SEIZED BY A MOB AND BEATEN TO THE DANGER OF HIS LIFE--THE UPROAR BECOMING UNIVERSAL, THE ROMAN COMMANDANT HAS HIM BROUGHT IN CHAINS TO THE FORTRESS, FROM THE STAIRS OF WHICH HE IS PERMITTED TO ADDRESS THE PEOPLE. (Acts 21:17-40)
the brethren received us gladly--the disciples generally, as distinguished from the official reception recorded in Acts 21:18.
21:1821:18: Իսկ ՚ի վաղիւ անդր եմուտ Պաւղոս ընդ մեզ առ Յա՛կովբոս. եւ եկին ամենայն երիցունքն[2684]։ [2684] ՚Ի բազումս պակասի. Իսկ ՚ի վաղիւ ան՛՛։
18. Յաջորդ օրը Պօղոսը մեզ հետ Յակոբոսի մօտ մտաւ. եկան եւ բոլոր երէցները:
18 Հետեւեալ օրը Պօղոս մեզի հետ Յակոբոսին քով գնաց ու բոլոր երէցներն ալ եկան։
Ի վաղիւ անդր եմուտ Պաւղոս ընդ մեզ առ Յակովբոս, եւ եկին ամենայն երիցունքն:

21:18: Իսկ ՚ի վաղիւ անդր եմուտ Պաւղոս ընդ մեզ առ Յա՛կովբոս. եւ եկին ամենայն երիցունքն[2684]։
[2684] ՚Ի բազումս պակասի. Իսկ ՚ի վաղիւ ան՛՛։
18. Յաջորդ օրը Պօղոսը մեզ հետ Յակոբոսի մօտ մտաւ. եկան եւ բոլոր երէցները:
18 Հետեւեալ օրը Պօղոս մեզի հետ Յակոբոսին քով գնաց ու բոլոր երէցներն ալ եկան։
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21:1818: На другой день Павел пришел с нами к Иакову; пришли и все пресвитеры.
21:18  τῇ δὲ ἐπιούσῃ εἰσῄει ὁ παῦλος σὺν ἡμῖν πρὸς ἰάκωβον, πάντες τε παρεγένοντο οἱ πρεσβύτεροι.
21:18. τῇ (Unto-the-one) δὲ (moreover) ἐπιούσῃ (unto-being-upon) εἰσῄει (it-was-going-into,"ὁ (the-one) Παῦλος (a-Paulos,"σὺν (together) ἡμῖν (unto-us,"πρὸς (toward) Ἰάκωβον, (to-an-Iakobos," πάντες ( all ) τε (also) παρεγένοντο ( they-had-became-beside ,"οἱ (the-ones) πρεσβύτεροι . ( more-eldered )
21:18. sequenti autem die introibat Paulus nobiscum ad Iacobum omnesque collecti sunt senioresAnd the day following, Paul went in with us unto James: and all the ancients were assembled.
18. And the day following Paul went in with us unto James; and all the elders were present.
And the [day] following Paul went in with us unto James; and all the elders were present:

18: На другой день Павел пришел с нами к Иакову; пришли и все пресвитеры.
21:18  τῇ δὲ ἐπιούσῃ εἰσῄει ὁ παῦλος σὺν ἡμῖν πρὸς ἰάκωβον, πάντες τε παρεγένοντο οἱ πρεσβύτεροι.
21:18. sequenti autem die introibat Paulus nobiscum ad Iacobum omnesque collecti sunt seniores
And the day following, Paul went in with us unto James: and all the ancients were assembled.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: "С нами...", - т. е. со спутниками, в числе коих был Дееписатель. "К Иакову" - брату Господню, епископу Иерусалимскому (XII:17; XV:13: и дал. ). О других апостолах не упоминается, очевидно, потому, что они были с проповедью в других странах. Зато приходят все пресвитеры (см. прим. к XI:30: и паралл. ), составив особое торжественное собрание представителей Церкви, по случаю прибытия в Иерусалим великого "апостола языков".
Adam Clarke: Commentary on the Bible - 1831
21:18: Went in with us unto James - This was James the Less, son of Mary; and cousin to our Lord. He appears to have been bishop of the Church in Jerusalem, and perhaps the only apostle who continued in that city. We have already seen what a very important character he sustained in the council. See Act 15:13.
All the elders were present - It appears that they had been convened about matters of serious and important moment; and some think it was relative to Paul himself, of whose arrival they had heard, and well knew how many of those that believed were disaffected towards him.
Albert Barnes: Notes on the Bible - 1834
21:18: Unto James - James the Less. See the notes on Act 15:13. He resided at Jerusalem. Compare Gal 1:19. It is not improbable that he was the only one of the apostles then at Jerusalem; and there is reason to believe that the church at Jerusalem was left under his particular care. It was natural, therefore, that Paul and his companions should take an early opportunity to see him. James was the cousin of our Lord, and in Gal 1:19 he is called the Lord's brother. On all accounts, therefore, he was entitled to, and would receive, particular respect from the early disciples.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:18: unto: Act 15:13; Mat 10:2; Gal 1:19, Gal 2:9; Jam 1:1
all: Act 15:2, Act 15:6, Act 15:23, Act 20:17
John Gill
21:18 And the day following,.... After they were come into Jerusalem:
Paul went in with us to James; not the son of Zebedee and brother of John, for he was killed by Herod some years ago; but James the son of Alphaeus, and brother of our Lord, who presided over this church; it seems there were no other apostles now at Jerusalem, but they were all dispersed abroad that were living, preaching the Gospel in the several parts of the world: Paul took the first opportunity Of paying a visit to James, very likely at his own house, to give him an account of his success among the Gentiles, and to know the state of the church at Jerusalem, and confer with him about what might be most proper and serviceable to promote the interest of Christ; and he took with him those who had been companions with him in his travels, partly to show respect to James, and partly to be witnesses of what he should relate unto him:
and all the elders were present: by whom are meant, not the ancient private members of the church, but the ministers of the word in this church: who hearing of the coming of the apostle, and of his visit to James, assembled together to see him, and converse with him.
John Wesley
21:18 Paul went in with us - That it might appear we are all of one mind, to James - Commonly called the Lord's brother; the only apostle then presiding over the Churches in Judea.
Robert Jamieson, A. R. Fausset and David Brown
21:18 Paul went in with us unto James; and all the elders were present--to "report himself" formally to the acknowledged head of the church at Jerusalem, and his associates in office. See on Acts 15:13. Had any other of the apostles been in Jerusalem on that occasion, it could hardly fail to have been noted.
21:1921:19: Եւ ողջոյն տուեալ նոցա՝ պատմէ՛ր մի ըստ միոջէ զոր արար Աստուած ՚ի հեթանոսս ՚ի ձեռն պաշտաման նորա[2685]։ [2685] Յօրինակին. ՚Ի ձեռնն պաշտաման։
19. Ողջունելով նրանց՝ նա մի առ մի պատմեց այն բաները, որ Աստուած նրա ծառայութեան միջոցով արեց հեթանոսների մէջ:
19 Եւ զանոնք բարեւելով մէկիկ մէկիկ կը պատմէր ինչ որ Աստուած հեթանոսներուն ըրաւ իր ծառայութիւնովը։
Եւ ողջոյն տուեալ նոցա` պատմէր մի ըստ միոջէ զոր արար Աստուած ի հեթանոսս ի ձեռն պաշտաման նորա:

21:19: Եւ ողջոյն տուեալ նոցա՝ պատմէ՛ր մի ըստ միոջէ զոր արար Աստուած ՚ի հեթանոսս ՚ի ձեռն պաշտաման նորա[2685]։
[2685] Յօրինակին. ՚Ի ձեռնն պաշտաման։
19. Ողջունելով նրանց՝ նա մի առ մի պատմեց այն բաները, որ Աստուած նրա ծառայութեան միջոցով արեց հեթանոսների մէջ:
19 Եւ զանոնք բարեւելով մէկիկ մէկիկ կը պատմէր ինչ որ Աստուած հեթանոսներուն ըրաւ իր ծառայութիւնովը։
zohrab-1805▾ eastern-1994▾ western am▾
21:1919: Приветствовав их, [Павел] рассказывал подробно, что сотворил Бог у язычников служением его.
21:19  καὶ ἀσπασάμενος αὐτοὺς ἐξηγεῖτο καθ᾽ ἓν ἕκαστον ὧν ἐποίησεν ὁ θεὸς ἐν τοῖς ἔθνεσιν διὰ τῆς διακονίας αὐτοῦ.
21:19. καὶ (And) ἀσπασάμενος ( having-drawn-along-to ) αὐτοὺς (to-them) ἐξηγεῖτο ( it-was-leading-out-unto ) καθ' (down) ἓν (to-one) ἕκαστον (to-each) ὧν ( of-which ) ἐποίησεν (it-did-unto,"ὁ (the-one) θεὸς (a-Deity,"ἐν (in) τοῖς (unto-the-ones) ἔθνεσιν (unto-nations) διὰ (through) τῆς (of-the-one) διακονίας (of-a-raising-through-unto) αὐτοῦ. (of-it)
21:19. quos cum salutasset narrabat per singula quae fecisset Deus in gentibus per ministerium ipsiusWhom when he had saluted, he related particularly what things God had wrought among the Gentiles by his ministry.
19. And when he had saluted them, he rehearsed one by one the things which God had wrought among the Gentiles by his ministry.
And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry:

19: Приветствовав их, [Павел] рассказывал подробно, что сотворил Бог у язычников служением его.
21:19  καὶ ἀσπασάμενος αὐτοὺς ἐξηγεῖτο καθ᾽ ἓν ἕκαστον ὧν ἐποίησεν ὁ θεὸς ἐν τοῖς ἔθνεσιν διὰ τῆς διακονίας αὐτοῦ.
21:19. quos cum salutasset narrabat per singula quae fecisset Deus in gentibus per ministerium ipsius
Whom when he had saluted, he related particularly what things God had wrought among the Gentiles by his ministry.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
19: "Опять рассказывает им о случившемся у язычников, не из тщеславия (да не будет!), но дабы показать Божие человеколюбие и исполнить их великой радости" (Злат. ).

"Служением его" - нарочитое указание особенного призвания Павла на дело апостольства именно среди язычников. В это же время, одновременно приветствовав Иерусалимскую церковь от лица не только себя, но и многочисленных устроенных им церквей из язычников, апостол вручил на нужды Иерусалимской Церкви собранное им и его сотрудниками пособие (см. к XIX:21; XX:1-4).
Adam Clarke: Commentary on the Bible - 1831
21:19: Declared particularly, etc. - He no doubt had heard that they were prejudiced against him; and, by declaring what God had done by him among the Gentiles, showed how groundless this prejudice was: for, were he a bad man, or doing any thing that he should not do, God would not have made him such a singular instrument of so much good.
Albert Barnes: Notes on the Bible - 1834
21:19: Had saluted them - With the usual tokens of respect and affection.
He declared particularly ... - As an evidence that God had been with him. It is not improbable that there might have been some suspicion in regard to Paul among the disciples at Jerusalem, and he might have heard that they were prejudiced against him. This prejudice would be removed by his stating what had actually occurred under his ministry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:19: he declared: Act 11:4-18, Act 14:27, Act 15:4, Act 15:12; Rom 15:18, Rom 15:19; Co1 3:5-9, Co1 15:10; Co2 6:1; Col 1:29
by: Act 1:17, Act 20:24; Co2 12:12
Geneva 1599
21:19 (3) And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.
(3) God is to be praised, who is the author of all good sayings and deeds.
John Gill
21:19 And when he had saluted them,.... James and the elders with him; which was either done by a kiss, as the Arabic version adds; or by asking of their health, and wishing a continuance of it, and all prosperity to attend them: the Ethiopic version reads,
they saluted him; and no doubt the salutations were reciprocal:
he declared particularly what things God had wrought among the Gentiles by his ministry; it is very likely that this account begins where that ends, which he had delivered in the presence of James, and others, some years ago, Acts 15:12 and takes in all his travels and ministry, and the success of it; not only in Syria, Cilicia, and Lycaonia, after he had set out from Antioch again, but in Macedonia, Achaia, and Asia; as at Philippi, Thessalonica, Berea, Athens, Corinth, Ephesus, and elsewhere: he declared, what multitudes of souls were converted, and what numbers of churches were planted; and this he ascribes not to himself, but to the power and grace of God, which had attended his ministry; he was only an instrument, God was the efficient, and ought to have the glory.
Robert Jamieson, A. R. Fausset and David Brown
21:19 he declared particularly--in detail.
what God had wrought among the Gentiles by his ministry--as on previous occasions (Acts 14:27; and see Rom 15:15); no doubt referring to the insidious and systematic efforts of the Judaizing party in a number of places to shrivel the Church of Christ into a Jewish sect, and his own counter-procedure.
21:2021:20: Եւ նոցա լուեալ՝ փառաւո՛ր առնէին զԱստուած. եւ ասեն ցնա. Տեսանե՞ս ե՛ղբայր՝ քանի՛ բիւրք են հաւատացելոցն Հրէից, եւ ամենեքեան նախանձաւո՛ր օրինացն են։
20. Եւ նրանք, լսելով, փառաւորում էին Աստծուն ու նրան ասում. «Տեսնո՞ւմ ես, եղբա՛յր, հազարաւոր հաւատացեալ հրեաներ կան, եւ բոլորն էլ նախանձախնդիր են օրէնքին:
20 Անոնք ալ լսելով՝ փառք տուին Տէրոջը* եւ ըսին իրեն. «Կը տեսնե՞ս ե՛ղբայր, քանի՛ բիւրաւոր հաւատացեալ Հրեաներ կան, որոնք ամէնքն ալ օրէնքին նախանձաւոր են։
Եւ նոցա լուեալ փառաւոր առնէին զԱստուած, եւ ասեն ցնա. Տեսանե՞ս, եղբայր, քանի բեւրք են հաւատացելոցն Հրէից, եւ ամենեքեան նախանձաւոր օրինացն են:

21:20: Եւ նոցա լուեալ՝ փառաւո՛ր առնէին զԱստուած. եւ ասեն ցնա. Տեսանե՞ս ե՛ղբայր՝ քանի՛ բիւրք են հաւատացելոցն Հրէից, եւ ամենեքեան նախանձաւո՛ր օրինացն են։
20. Եւ նրանք, լսելով, փառաւորում էին Աստծուն ու նրան ասում. «Տեսնո՞ւմ ես, եղբա՛յր, հազարաւոր հաւատացեալ հրեաներ կան, եւ բոլորն էլ նախանձախնդիր են օրէնքին:
20 Անոնք ալ լսելով՝ փառք տուին Տէրոջը* եւ ըսին իրեն. «Կը տեսնե՞ս ե՛ղբայր, քանի՛ բիւրաւոր հաւատացեալ Հրեաներ կան, որոնք ամէնքն ալ օրէնքին նախանձաւոր են։
zohrab-1805▾ eastern-1994▾ western am▾
21:2020: Они же, выслушав, прославили Бога и сказали ему: видишь, брат, сколько тысяч уверовавших Иудеев, и все они ревнители закона.
21:20  οἱ δὲ ἀκούσαντες ἐδόξαζον τὸν θεόν, εἶπόν τε αὐτῶ, θεωρεῖς, ἀδελφέ, πόσαι μυριάδες εἰσὶν ἐν τοῖς ἰουδαίοις τῶν πεπιστευκότων, καὶ πάντες ζηλωταὶ τοῦ νόμου ὑπάρχουσιν·
21:20. οἱ (The-ones) δὲ (moreover) ἀκούσαντες ( having-heard ) ἐδόξαζον (they-were-reckoning-to) τὸν (to-the-one) θεόν, (to-a-Deity,"εἶπάν (they-said) τε (also) αὐτῷ (unto-it,"Θεωρεῖς, (Thou-surveil-unto,"ἀδελφέ, (Brethrened," πόσαι ( whither-which ) μυριάδες (myriads) εἰσὶν (they-be) ἐν (in) τοῖς (unto-the-ones) Ἰουδαίοις ( unto-Iouda-belonged ) τῶν (of-the-ones) πεπιστευκότων , ( of-having-had-come-to-trust-of ,"καὶ (and) πάντες ( all ) ζηλωταὶ (cravers) τοῦ (of-the-one) νόμου (of-a-parcelee) ὑπάρχουσιν: (they-firsteth-under)
21:20. at illi cum audissent magnificabant Deum dixeruntque ei vides frater quot milia sint in Iudaeis qui crediderunt et omnes aemulatores sunt legisBut they hearing it, glorified God and said to him: Thou seest, brother, how many thousands there are among the Jews that have believed: and they are all zealous for the law.
20. And they, when they heard it, glorified God; and they said unto him, Thou seest, brother, how many thousands there are among the Jews of them which have believed; and they are all zealous for the law:
And when they heard [it], they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:

20: Они же, выслушав, прославили Бога и сказали ему: видишь, брат, сколько тысяч уверовавших Иудеев, и все они ревнители закона.
21:20  οἱ δὲ ἀκούσαντες ἐδόξαζον τὸν θεόν, εἶπόν τε αὐτῶ, θεωρεῖς, ἀδελφέ, πόσαι μυριάδες εἰσὶν ἐν τοῖς ἰουδαίοις τῶν πεπιστευκότων, καὶ πάντες ζηλωταὶ τοῦ νόμου ὑπάρχουσιν·
21:20. at illi cum audissent magnificabant Deum dixeruntque ei vides frater quot milia sint in Iudaeis qui crediderunt et omnes aemulatores sunt legis
But they hearing it, glorified God and said to him: Thou seest, brother, how many thousands there are among the Jews that have believed: and they are all zealous for the law.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
20: "Прославили Бога...", чем признали и великое достоинство дела Павлова среди язычников. Но в то же время Иаков и пресвитеры не скрывают от него неблагоприятного о нем мнения христиан из иудеев, полагавших, что обращение к Евангелию не обязывает их к отмене формальности и обрядов, предписанных законом. Эти убеждения ревнителей закона, с которыми требовалась особенная осторожность и постепенность введения их в царство христианской свободы духа, возбудили немалое предубеждение против Павла, считавшего царство закона закончившимся, и тем из иудеев, которые были способны и склонны возвыситься до такого же понимания, советовал жить вполне по Евангелию. Это "предупреждение" исторического развития идей христианства, имевшее столько добрых плодов среди язычества, не могло не явиться предметом раздора в иудействе, в котором надо было преодолеть инерцию столь возбужденного за последнее время тяготения к исконным святыням, обычаям и правилам Моисеева закона.

"Видишь, брат" - выражение любви и дружеского благопожелания. "Сколько тысяч уверовавших Иудеев..." - не только иерусалимских, но и иногородних, коих, по обычаю, стеклось в это время, вероятно, множество в Иерусалим. Уже 20: с лишком лет тому назад их насчитывалось до 8000: человек (II:41; IV:4). Теперь число их тем более давало право сказать об их множественной неопределенности - сколько тысяч!

"Все они ревнители закона...". Хотя апостольский собор и выработал строго определенные минимальные требования для христиан из язычников, однако, апостолы, как видно, долго еще допускали привычную приверженность иудеев-христиан к ветхозаветному Богослужению, руководясь мудрою осторожностью, которую признавал сам апостол языков, когда, снисходя к "слабым", признавал за ними право соблюдать некоторые обряды, и "сильных" убеждал не соблазнять слабых равнодушным нарушением требований закона. Сам епископ иерусалимский Иаков был, по преданию, строгий законник, чем много способствовал примирению иудеев с другими новыми для них явлениями и верованиями христианства.
Adam Clarke: Commentary on the Bible - 1831
21:20: How many thousands - Ποσαι μυριαδες; How many myriads, how many times 10,000. This intimates that there had been a most extraordinary and rapid work even among the Jews; but what is here spoken is not to be confined to the Jews of Jerusalem, but to all that had come from different parts of the land to be present at this pentecost.
They are all zealous of the law - The Jewish economy was not yet destroyed; nor had God as yet signified that the whole of its observances were done away. He continued to tolerate that dispensation, which was to be in a certain measure in force till the destruction of Jerusalem; and from that period it was impossible for them to observe their own ritual. Thus God abolished the Mosaic dispensation, by rendering, in the course of his providence, the observance of it impossible.
Albert Barnes: Notes on the Bible - 1834
21:20: They glorified the Lord - They gave praise to the Lord for what he had done. They saw new proofs of his goodness and mercy, and they rendered him thanks for all that had been accomplished. There was no jealousy that it had been done by the instrumentality of Paul. True piety will rejoice in the spread of the gospel, and in the conversion of sinners, by whatever instrumentality it may be effected.
Thou seest, brother - The language of tenderness in this address, recognizing Paul as a fellow-laborer and fellow-Christian, implies a wish that Paul would do all that could be done to avoid giving offence, and to conciliate the favor of his countrymen.
How many thousands - The number of converts at this time must have been very great. Twenty-five years before this, 3, 000 had been converted at one time Acts 2, and afterward the number had swelled to some more thousands, Act 4:4. The assertion that there were then "many thousands," implies that the work so signally begun on the day of Pentecost in Jerusalem had not ceased, and that many more had been converted to the Christian faith.
Which believe - Who are Christians. They are spoken of as believers, or as having faith in Christ, in contradistinction from those who rejected him, and whose characteristic trait it was that they were unbelievers.
And they are all zealous of the law - They still observe the Law of Moses. The reference here is to the law respecting circumcision, sacrifices, distinctions of meats and days, festivals, etc. It may seem remarkable that they should still continue to observe those rites, since it was the manifest design of Christianity to abolish them. But we are to remember:
(1) That those rites had been appointed by God, and that they were trained to their observance.
(2) that the apostles conformed to them while they remained at Jerusalem, and did not deem it best to set themselves violently against them, Act 3:1; Luk 24:53.
(3) that the question about their observance had never been agitated at Jerusalem. It was only among the Gentile converts that the question had risen, and there it must arise, for if they were to be observed, they must have been imposed upon them by authority.
(4) the decision of the council Acts 15 related only to the Gentile converts. It did not touch the question whether those rites were to be observed by the Jewish converts.
(5) it was to be presumed that as the Christian religion became better understood - that as its large, free, and catholic nature became more and more developed, the special institutions of Moses would be laid aside of course, without agitation and without tumult. Had the question been agitated at Jerusalem, it would have excited tenfold opposition to Christianity, and would have rent the Christian church into factions, and greatly retarded the advance of the Christian doctrine. We are to remember also:
(6) That, in the arrangement of Divine Providence, the time was drawing near which was to destroy the temple, the city, and the nation, which was to put an end to sacrifices, and effectually to close foRev_er the observance of the Mosaic rites. As this destruction was so near, and as it would be so effectual an argument against the observance of the Mosaic rites, the Great Head of the church did not suffer the question of their obligation to be needlessly agitated among the disciples at Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:20: they glorified: Act 4:21, Act 11:18; Psa 22:23, Psa 22:27, Psa 72:17-19, Psa 98:1-3; Isa 55:10-13, Isa 66:9-14; Luk 15:3-10, Luk 15:32; Rom 15:6, Rom 15:7, Rom 15:9-13; Gal 1:24; Th2 1:10; Rev 19:6, Rev 19:7
how: Act 2:41, Act 4:4, Act 6:7; Mat 13:31-33; Joh 12:24
thousands: Luk 12:1 *Gr.
and they: Act 15:1, Act 15:5, Act 15:24, Act 22:3; Rom 10:2; Gal 1:14
Geneva 1599
21:20 (4) And when they heard [it], they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:
(4) In things indifferent (of which sort the traditions of the Pharisees were not, but rather the ceremonies of the Law, until the time when Christian liberty was more fully revealed to the Jews) charity exhorts us to conform or apply ourselves willingly so far as we may, to our brethren who do not stubbornly and maliciously resist the truth (but are not thoroughly instructed), especially if the question pertains to a whole multitude.
John Gill
21:20 And when they heard it,.... The narrative of the wonderful spread of the Gospel among the Gentiles, and the numerous conversions of them:
they glorified the Lord; or "God", as the Alexandrian copy, the Vulgate Latin, and Ethiopic versions read; as Paul ascribed all to God, so they give the glory of it to him, and in this they were both agreed:
and said unto him; perhaps James in the name of them all, and as their mouth:
thou seest, brother; for so he was to James, both as a believer, and a minister of the word, and as an apostle:
how many thousands of Jews there are which believe; there were many thousands converted at Jerusalem upon the first preaching of the Gospel, after Christ's ascension; see Acts 2:41 and the number might be much increased since; though it may be, that reference is had not only to the number of the members of the church at Jerusalem, but to all the believing Jews in Judea, who were now come up to Jerusalem, to keep the feast of Pentecost; since it is in the Greek, "how many myriads there are", and one myriad contains ten thousand:
and they are all zealous of the law; of the law of Moses, of the ceremonial law, as Paul might see by their being at Jerusalem, to keep this feast; for though they believed in Jesus of Nazareth as the true Messiah, yet they had not light enough to see, that he was the sum and substance of all the ceremonies of the law, and that they all ended in him; and therefore were zealous in the observance of them, and could not bear to hear of their abrogation.
John Wesley
21:20 They are all zealous for the law - For the whole Mosaic dispensation. How astonishing is this! Did none of the apostles, beside St. Paul, know that this dispensation was now abolished? And if they did both know and testify this, how came their hearers not to believe them?
Robert Jamieson, A. R. Fausset and David Brown
21:20 they glorified the Lord, &c.--constrained to justify his course, notwithstanding the Jewish complexion of the Christianity of Jerusalem.
21:2121:21: Բայց իրազե՛կ եղեն վասն քո՝ թէ ապստամբութիւն ուսուցանես ՚ի Մովսիսէ՝ որոց ՚ի հեթանոսս ամենայն Հրեայք են, ասես՝ մի՛ թլփատել նոցա զորդիս, եւ մի՛ ըստ կրօնից օրինացն գնալ[2686]։ [2686] Ոմանք. ՚Ի Մովսէս... զորդիս նոցա, եւ մի՛ ըստ կրօնիցի գնալ։
21. Բայց քո մասին իրազեկ եղան, թէ հեթանոսների մէջ գտնուող բոլոր հրեաներին ուսուցանում ես հրաժարուել Մովսէսի օրէնքից. ասում ես, որ նրանք իրենց որդիներին չթլփատեն եւ կրօնի աւանդութիւնների համաձայն չգնան:
21 Բայց քու վրայովդ իմացան թէ դուն բոլոր հեթանոսներուն մէջ եղած Հրեաներուն Մովսէսին ապստամբիլ կը սորվեցնես, ըսելով որ տղաքնին չթլփատեն եւ սովորութիւններուն համեմատ չվարուին։
Բայց իրազեկ եղեն վասն քո թէ ապստամբութիւն ուսուցանես ի Մովսիսէ որոց ի հեթանոսս ամենայն Հրեայք են. ասես, մի՛ թլփատել նոցա զորդիս, եւ մի՛ ըստ կրօնիցն գնալ:

21:21: Բայց իրազե՛կ եղեն վասն քո՝ թէ ապստամբութիւն ուսուցանես ՚ի Մովսիսէ՝ որոց ՚ի հեթանոսս ամենայն Հրեայք են, ասես՝ մի՛ թլփատել նոցա զորդիս, եւ մի՛ ըստ կրօնից օրինացն գնալ[2686]։
[2686] Ոմանք. ՚Ի Մովսէս... զորդիս նոցա, եւ մի՛ ըստ կրօնիցի գնալ։
21. Բայց քո մասին իրազեկ եղան, թէ հեթանոսների մէջ գտնուող բոլոր հրեաներին ուսուցանում ես հրաժարուել Մովսէսի օրէնքից. ասում ես, որ նրանք իրենց որդիներին չթլփատեն եւ կրօնի աւանդութիւնների համաձայն չգնան:
21 Բայց քու վրայովդ իմացան թէ դուն բոլոր հեթանոսներուն մէջ եղած Հրեաներուն Մովսէսին ապստամբիլ կը սորվեցնես, ըսելով որ տղաքնին չթլփատեն եւ սովորութիւններուն համեմատ չվարուին։
zohrab-1805▾ eastern-1994▾ western am▾
21:2121: А о тебе наслышались они, что ты всех Иудеев, живущих между язычниками, учишь отступлению от Моисея, говоря, чтобы они не обрезывали детей своих и не поступали по обычаям.
21:21  κατηχήθησαν δὲ περὶ σοῦ ὅτι ἀποστασίαν διδάσκεις ἀπὸ μωϊσέως τοὺς κατὰ τὰ ἔθνη πάντας ἰουδαίους, λέγων μὴ περιτέμνειν αὐτοὺς τὰ τέκνα μηδὲ τοῖς ἔθεσιν περιπατεῖν.
21:21. κατηχήθησαν (they-were-reverberated-down-unto) δὲ (moreover) περὶ (about) σοῦ (of-THEE) ὅτι (to-which-a-one) ἀποστασίαν (to-a-standing-off-unto) διδάσκεις (thou-teach) ἀπὸ (off) Μωυσέως (of-a-Mouseus) τοὺς (to-the-ones) κατὰ (down) τὰ (to-the-ones) ἔθνη (to-nations) πάντας (to-all) Ἰουδαίους , ( to-Iouda-belonged ,"λέγων (forthing) μὴ (lest) περιτέμνειν (to-cut-about) αὐτοὺς (to-them) τὰ (to-the-ones) τέκνα (to-producees) μηδὲ (lest-moreover) τοῖς (unto-the-ones) ἔθεσιν (unto-customs) περιπατεῖν. (to-tread-about-unto)
21:21. audierunt autem de te quia discessionem doceas a Mose eorum qui per gentes sunt Iudaeorum dicens non debere circumcidere eos filios suos neque secundum consuetudinem ingrediNow they have heard of thee that thou teachest those Jews, who are among the Gentiles to depart from Moses: saying that they ought not to circumcise their children, nor walk according to the custom.
21. and they have been informed concerning thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, telling them not to circumcise their children, neither to walk after the customs.
And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise [their] children, neither to walk after the customs:

21: А о тебе наслышались они, что ты всех Иудеев, живущих между язычниками, учишь отступлению от Моисея, говоря, чтобы они не обрезывали детей своих и не поступали по обычаям.
21:21  κατηχήθησαν δὲ περὶ σοῦ ὅτι ἀποστασίαν διδάσκεις ἀπὸ μωϊσέως τοὺς κατὰ τὰ ἔθνη πάντας ἰουδαίους, λέγων μὴ περιτέμνειν αὐτοὺς τὰ τέκνα μηδὲ τοῖς ἔθεσιν περιπατεῖν.
21:21. audierunt autem de te quia discessionem doceas a Mose eorum qui per gentes sunt Iudaeorum dicens non debere circumcidere eos filios suos neque secundum consuetudinem ingredi
Now they have heard of thee that thou teachest those Jews, who are among the Gentiles to depart from Moses: saying that they ought not to circumcise their children, nor walk according to the custom.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
21: "О тебе наслышались они..." - точнее - научены, греческое kathchqhsan, получены - особо враждебными к Павлу иудействующими учителями (XV:1-2, 4), с извращением фактов и сути дела, как видно из дальнейшего. В том виде, как пущено было в народе обвинение Павла, оно было явной клеветой. Суть его учения состояла вовсе не в том, чтобы лишь учить отступничеству от закона Моисеева и его обычаев, возбуждая к ним унижение, презрение, свойственное отступничеству. Учение Павла настаивало лишь на том, что главное - вера во Христа, а закон Моисеев - дело несущественное для христианина. Это было признано, хотя более осторожно, и на апостольском соборе, освободившем веровавших от ига закона Моисеева; отсюда более, чем естествен, был вывод, что, если язычники, освобожденные от этого ига, спасутся, то и иудей, сложивший с себя то же иго, спасется. Закон тут не важен: и с соблюдением его можно спастись, и не соблюдая его, столь же можно спастись; значит, хочешь - соблюдай, хочешь - нет. В частности, на примере Тимофея, подвергнутого обрезанию Павлом, последний дал убедительнейшие доказательства того и другого отношения к закону в себе самом, чем ясно опровергается лукавое подущение и клевета, будто Павел - отступник от закона и других учит отступничеству.
Adam Clarke: Commentary on the Bible - 1831
21:21: Thou teachest - to forsake Moses, etc. - From any thing that appears in the course of this book to the contrary, this information was incorrect: we do not find Paul preaching thus to the Jews. It is true that, in his epistles, some of which had been written before this time, he showed that circumcision and uncircumcision were equally unavailable for the salvation, of the soul, and that by the deeds of the law no man could be justified; but he had not yet said to any Jew, forsake Moses, and do not circumcise your children. He told them that Jesus Christ had delivered them from the yoke of the law; but they had, as yet, liberty to wear that yoke, if they pleased. He had shown them that their ceremonies were useless but not destructive; that they were only dangerous when they depended on them for salvation. This is the sum of what Paul had taught on this subject.
Albert Barnes: Notes on the Bible - 1834
21:21: And they are informed of thee - Reports respecting the conduct of Paul would be likely to be in circulation among all at Jerusalem. His remarkable conversion, his distinguished zeal, his success among the Gentiles, would make his conduct a subject of special interest. Evil-minded men among the Jews, who came up to Jerusalem from different places where he had been, would be likely to represent him as the decided enemy of the laws of Moses, and these reports would be likely to reach the ears of the Jewish converts. The reports, as they gained ground, would be greatly magnified, until suspicion might be excited among the Christians at Jerusalem that he was, as he was reputed to be, the settled foe of the Jewish rites and customs.
That thou teachest all the Jews ... - From all the evidence which we have of his conduct, this report was incorrect and slanderous. The truth appears to have been, that he did not enjoin the observance of those laws on the Gentile converts; that the effect of his ministry on them was to lead them to suppose that their observance was not necessary - contrary to the doctrines of the Judaizing teachers (see Acts 15); and that he argued with the Jews themselves, where it could be done, against the obligation of those laws and customs since the Messiah had come. The Jews depended on their observance for justification and salvation. This Paul strenuously opposed; and this view he defended at length in the Epistles which he wrote. See the Epistles to the Romans, the Galatians, and the Hebrews. Yet these facts might be easily misunderstood and perverted, so as to give rise to the slanderous report that he was the enemy of Moses and the Law.
Which are among the Gentiles - Who live in pagan countries. The Jews were extensively scattered and settled in all the large towns and cities of the Roman empire.
To forsake Moses - The Law and the authority of Moses. That is, to regard his laws as no longer binding.
To walk after the customs - To observe the institutions of the Mosaic ritual. See the notes on Act 6:14. The word "customs" denotes "the rites of the Mosaic economy the offering of sacrifices, incense, the oblations, anointings, festivals, etc., which the Law of Moses prescribed."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:21: that thou: Act 6:13, Act 6:14, Act 16:3, Act 28:17; Rom 14:1-6; Co1 9:19-21; Gal 5:1-6, Gal 6:12-15
John Gill
21:21 And they are informed of thee,.... By persons that came from the several parts of the Gentile world, where the apostle had been preaching; and by letters which came from the Jews in those parts, who were no friends to the apostle's ministry:
that thou teachest all the Jews which are among the Gentiles, to forsake Moses: or "apostatize from Moses"; that is, the law of Moses; that he taught the Gentiles not to regard the rituals of the law of Moses gave them no uneasiness; but that he should teach the Jews that were scattered among the Gentiles, and as many of them that believed in Christ, to disregard and drop the observance of them, who had been always brought up in them, this they could not bear; and that the apostle so taught, they had credible information: particularly,
saying, that they ought not to circumcise their children; though this does not appear; it is true the apostle taught that circumcision was abolished, and that it was nothing; yea, that to submit to it as necessary to salvation, was hurtful and pernicious; but as a thing indifferent, he allowed of it among weak brethren; and in condescension to their weakness, did administer it himself; in which he became a Jew to the Jew, that he might gain some:
neither to walk after the customs; either of the law of Moses, meaning other rites there enjoined, besides circumcision; or of their fathers, and their country, the traditions of the elders, which as yet they had not got clear of; the disuse of old customs is not easily brought about, or it is not easy to bring persons off of them.
John Wesley
21:21 They have been informed concerning thee, that thou teachest the Jews - not to circumcise their children, nor to walk after the customs - Of the Mosaic law. And so undoubtedly he did. And so he wrote to all the Churches in Galatia, among whom were many Jews. Yea, and James himself had long before assented to Peter, affirming before all the apostles and all the brethren, Acts 15:10, That this very law was a yoke which (said he) neither our fathers nor we were able to bear - Amazing! that they did not know this! Or, that if they did, they did not openly testify it at all hazards, to every Jewish convert in Jerusalem!
Robert Jamieson, A. R. Fausset and David Brown
21:21 they are informed . . . that thou teachest all the Jews which are among the Gentiles--those residing in heathen countries.
to forsake Moses, &c.--This calumny of the unbelieving Jews would find easy credence among the Christian zealots for Judaism.
21:2221:22: Արդ՝ զի՞նչ լինիցի ապաքէն լսեն, թէ եկեալ ես[2687]. [2687] Ոսկան. Ապաքէն լսիցեն թէ ե՛՛։
22. Արդ, ի՞նչ պէտք է լինի. հաստատապէս կը լսեն, որ եկել ես:
22 Արդ՝ ի՞նչ պիտի ըլլայ. անշուշտ բազմութիւն մը պիտի հաւաքուի, վասն զի պիտի լսեն թէ եկեր ես։
Արդ զի՞նչ լինիցի. [93]ապաքէն լսեն`` եթէ եկեալ ես:

21:22: Արդ՝ զի՞նչ լինիցի ապաքէն լսեն, թէ եկեալ ես[2687].
[2687] Ոսկան. Ապաքէն լսիցեն թէ ե՛՛։
22. Արդ, ի՞նչ պէտք է լինի. հաստատապէս կը լսեն, որ եկել ես:
22 Արդ՝ ի՞նչ պիտի ըլլայ. անշուշտ բազմութիւն մը պիտի հաւաքուի, վասն զի պիտի լսեն թէ եկեր ես։
zohrab-1805▾ eastern-1994▾ western am▾
21:2222: Итак что же? Верно соберется народ; ибо услышат, что ты пришел.
21:22  τί οὗν ἐστιν; πάντως ἀκούσονται ὅτι ἐλήλυθας.
21:22. τί (What-one) οὖν (accordingly) ἐστίν; (it-be?"πάντως (Unto-all) ἀκούσονται ( they-shall-hear ) ὅτι (to-which-a-one) ἐλήλυθας. (thou-hath-had-come-to-come)
21:22. quid ergo est utique oportet convenire multitudinem audient enim te supervenisseWhat is it therefore? The multitude must needs come together: for they will hear that thou art come.
22. What is it therefore? they will certainly hear that thou art come.
What is it therefore? the multitude must needs come together: for they will hear that thou art come:

22: Итак что же? Верно соберется народ; ибо услышат, что ты пришел.
21:22  τί οὗν ἐστιν; πάντως ἀκούσονται ὅτι ἐλήλυθας.
21:22. quid ergo est utique oportet convenire multitudinem audient enim te supervenisse
What is it therefore? The multitude must needs come together: for they will hear that thou art come.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-24: Зная это, в случае нужды, двоякое отношение Павла к закону, Иаков и пресвитеры и предлагают ему вновь дать уверения пред лицом всего народа в своем уважении к закону - через совершение над собою обряда очищения, с установленными на сей случай обычаями, что Павел охотно исполнил, нисколько не вопреки своим убеждениям.

"Есть у нас..." - в нашей среде, среди христиан из иудеев.

"Имеющие на себе обет..." - из дальнейшего (острижение главы) видно, что это был обет добровольного назорейства (Чис VI гл. ; ср. Деян XVIII:18). Обыкновенно он давался на 30: дней, но срок его мог быть уменьшен и до семи дней. Сущность обета - воздержание от вина и всего, что приготовляется из винограда; внешнее выражение - неострижение волос до окончания дней обета. Все это вполне сообразно с христианским духом и христианскою жизнью, при вере в Иисуса Христа.

"Взяв их, очистись с ними...". Прими участие вместе с ними в установленных законом обрядах очищения, состоявших в омовении, молитве и особом приношении (Ин XI:55), совершаемых иудеями пред большими праздниками. Не ясно, должен ли был Павел прежде этого принять на себя хотя однодневный обет назорейства, или имелось ввиду просто дать свидетельство о ревностном почтении к закону - принятием на себя издержек за бедных назореев, что было вполне достаточно для такового засвидетельствования, по мнению иудеев (Флав. Археол. XIX:6, 1; О войне Иудейской II:15, 1).

"Чтобы остригли себе голову" - в знак окончания обета волоса остригались и сжигались в жертвенном огне (Чис VI:13-20).

"Продолжаешь соблюдать закон...". Этим вовсе не дается совета лицемерной исполнительности всех предписаний Моисеева закона. Достаточно хотя малого участия в исполнении его малой части, насколько требовало опровержение клеветы, будто Павел учит отступничеству и унижает весь закон Моисеев. Дух христианской свободы не нарушался добровольным исполнением не противных ему предписаний прежнего Богодарованного закона, пока это было нужно из снисхождения к немощным и для их спасения (1Кор.IX:20).
Adam Clarke: Commentary on the Bible - 1831
21:22: The multitude must needs come together - Whether this refers to a regular convocation of the Church, or to a tumult that would infallibly take place when it was heard that the apostle was come, we cannot pretend to say; but it is evident that James and the elders wished some prudent steps to be taken, in order to prevent an evil that they had too much reason to fear.
Albert Barnes: Notes on the Bible - 1834
21:22: What is it therefore? - What is to be done? What is it proper to do to avoid the effects of the evil report which has been circulated? What they deemed it proper to do is suggested in the following verses.
The multitude - The multitude of Jews.
Must needs come together - There will be inevitably a tumultuous assemblage. It will be impossible to pRev_ent that. The reasons were, because the minds of the Jews were exceedingly agitated that one of their own countrymen had, as they understood, been advising apostasy from the religion of their fathers; because this had been extensively done in many parts of the world, and with great success; and because Paul, having, as they believed, himself apostatized from the national religion, had become very conspicuous, and his very presence in Jerusalem, as in other places, would be likely to excite a tumult. It was, therefore, the part of friendship to him and to the cause to devise some proper plan to pRev_ent, if possible, the anticipated excitement.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:22: the multitude: Act 15:12, Act 15:22, Act 19:32
John Gill
21:22 What is it therefore?.... Is it true or not? or what must be done in this case? what method must be taken to remove these objections, and reconcile the minds of the people? the multitude must needs come together; either the whole church at Jerusalem, or the great confluence of people, even of believing Jews, that were come from all parts thither; there is no hindering of their coming together, to see the apostle, and to hear what he has to say to the objections against him, and complaints of him;
for they will hear that thou art come: this can never be kept a secret, and as soon as they hear it, they will flock in great numbers; they will come open mouthed, and be loud in their complaints, and it will be difficult to pacify them; there is danger in the case, the consequence may be bad; and therefore something must be done, to remove the opinion they had formed of the apostle, and the prejudice they had entertained against him; and therefore what follows is advised to.
John Wesley
21:22 What is it therefore - What is to be done? The multitude must needs come together - They will certainly gather together in a tumultuous manner, unless they be some way pacified.
21:2321:23: արդ զայս արա՛ զոր ասեմք քեզ. Են ՚ի մեզ արք չորք ուխտադի՛րք յանձինս իւրեանց,
23. Ուրեմն, արա՛ այն, ինչ քեզ ասում ենք. մեզ մօտ կան չորս ուխտադիր մարդիկ.
23 Ուստի ըրէ ինչ որ քեզի կ’ըսենք։ Մեր քով չորս մարդ կայ, որոնք ուխտ ըրած են.
արդ զայս արա զոր ասեմք քեզ. Են ի մեզ արք չորք ուխտադիրք յանձինս իւրեանց:

21:23: արդ զայս արա՛ զոր ասեմք քեզ. Են ՚ի մեզ արք չորք ուխտադի՛րք յանձինս իւրեանց,
23. Ուրեմն, արա՛ այն, ինչ քեզ ասում ենք. մեզ մօտ կան չորս ուխտադիր մարդիկ.
23 Ուստի ըրէ ինչ որ քեզի կ’ըսենք։ Մեր քով չորս մարդ կայ, որոնք ուխտ ըրած են.
zohrab-1805▾ eastern-1994▾ western am▾
21:2323: Сделай же, что мы скажем тебе: есть у нас четыре человека, имеющие на себе обет.
21:23  τοῦτο οὗν ποίησον ὅ σοι λέγομεν· εἰσὶν ἡμῖν ἄνδρες τέσσαρες εὐχὴν ἔχοντες ἐφ᾽ ἑαυτῶν.
21:23. τοῦτο (To-the-one-this) οὖν (accordingly) ποίησον (thou-should-have-done-unto) ὅ (to-which) σοι (unto-thee) λέγομεν: (we-forth) εἰσὶν (they-be) ἡμῖν (unto-us) ἄνδρες (men) τέσσαρες ( four ) εὐχὴν (to-a-goodly-holding) ἔχοντες ( holding ) ἀφ' (off) ἑαυτῶν. (of-selves)
21:23. hoc ergo fac quod tibi dicimus sunt nobis viri quattuor votum habentes super seDo therefore this that we say to thee. We have four men, who have a vow on them.
23. Do therefore this that we say to thee: We have four men which have a vow on them;
Do therefore this that we say to thee: We have four men which have a vow on them:

23: Сделай же, что мы скажем тебе: есть у нас четыре человека, имеющие на себе обет.
21:23  τοῦτο οὗν ποίησον ὅ σοι λέγομεν· εἰσὶν ἡμῖν ἄνδρες τέσσαρες εὐχὴν ἔχοντες ἐφ᾽ ἑαυτῶν.
21:23. hoc ergo fac quod tibi dicimus sunt nobis viri quattuor votum habentes super se
Do therefore this that we say to thee. We have four men, who have a vow on them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:23: We have four men which have a vow - From the shaving of the head, mentioned immediately after, it is evident that the four men in question were under the vow of Nazariteship; and that the days of their vow were nearly at an end, as they were about to shave their heads; for, during the time of the Nazariteship, the hair was permitted to grow, and only shaven off at the termination of the vow. Among the Jews, it was common to make vows to God on extraordinary occasions; and that of the Nazarite appears to have been one of the most common; and it was permitted by their law for any person to perform this vow by proxy. See the law produced in my note on Num 6:21 (note). "It was also customary for the richer sort to bestow their charity on the poorer sort for this purpose; for Josephus, Ant. lib. xix. cap. 6, sec. 1, observes that Agrippa, on his being advanced from a prison to a throne, by the Emperor Claudius, came to Jerusalem; and there, among other instances of his religious thankfulness shown in the temple, Ναζαραιων ξυρασθαι διεταξε μαλα συχνους, he ordered very many Nazarites to be shaven, he furnishing them with money for the expenses of that, and of the sacrifices necessarily attending it." See Bp. Pearce.
Albert Barnes: Notes on the Bible - 1834
21:23: We have four men - There are with us four men. It is evident that James and the elders meant to say that these men were connected with them in the Christian church; and the fact shows that the Christians at Jerusalem did not disregard the institutions of Moses, and had not been so far enlightened in the doctrines of Christianity as to forsake yet the ceremonial rites of the Jews.
Which have a vow on them - Which have made a vow. See the notes on Act 18:18. From the mention of shaving the head (in Act 21:24), it is evident that the vow which they had taken was that of the Nazarite; and that as the time of their vow was about expiring, they were about to be shaven, in accordance with the custom usual on such occasions. See the notes on Act 18:18. These persons Paul could join, and thus show decisively that he did not intend to undervalue or disparage the laws of Moses when those laws were understood as mere ceremonial observances.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:23: We have: Act 18:18; Num 6:2-7
John Gill
21:23 Do therefore this that we say to thee,.... This is said not as commanding, but as advising; and not to what was a duty, and necessary to be done as such, but as a point of prudence:
we have four men which have a vow on them; that is, there were four men who were of the church at Jerusalem, believers in Christ, but weak ones, who were zealous of the law, and bigots to it, and who had voluntarily vowed a vow of the Nazarites; see Num 6:2.
John Wesley
21:23 Therefore - To obviate their prejudice against thee: do this that we say to thee - Doubtless they meant this advice well: but could Paul follow it in godly sincerity? Was not the yielding so far to the judgment of others too great a deference to be paid to any mere men?
Robert Jamieson, A. R. Fausset and David Brown
21:23 we have four men--Christian Jews, no doubt.
which have a vow--perhaps kept ready on purpose.
21:2421:24: զնոսա առեալ սրբեսցի՛ս ընդ նոսա. եւ ծախեա՛ ինչ ՚ի նոսա՝ զի գերծցեն զգլուխս իւրեանց. եւ գիտասցեն ամենեքին, թէ զորոց իրազե՛կն եղեն զքէն՝ ո՛չինչ է. այլ միաբանիս եւ դո՛ւ պահել զօրէնսն[2688]։ [2688] Ոմանք. Սրբեսցես ընդ նոսա... զգլուխս. եւ գիտասցեն ամենեքեան, եթէ։
24. նրանց քեզ հետ ա՛ռ եւ նրանց հետ միասին մաքրուի՛ր. եւ նրանց ծախսը քեզ վրայ վերցրու, որ իրենց գլուխները ածիլեն: Այսպէս ամէնքը իմանան, որ քեզ վերաբերող այն բաները, որոնց մասին իրազեկ են եղել, ոչինչ են, եւ, ընդհակառակը, դու էլ համաձայն ես օրէնքը պահելու:
24 Զանոնք ա՛ռ, իրենց հետ մաքրուէ եւ անոնց համար ծախք ըրէ, որ իրենց գլուխը ածիլեն, որպէս զի ամէնքն ալ գիտնան թէ քու վրայովդ իմացած բաներնին սխալ է, այլ դուն ալ մեզի հետ օրէնքը կը պահես։
զնոսա առեալ` սրբեսցիս ընդ նոսա. եւ ծախեա ինչ ի նոսա զի գերծցեն զգլուխս. եւ գիտասցեն ամենեքին թէ զորոց իրազեկն եղեն զքէն` ոչինչ է, այլ միաբանիս եւ դու պահել զօրէնսն:

21:24: զնոսա առեալ սրբեսցի՛ս ընդ նոսա. եւ ծախեա՛ ինչ ՚ի նոսա՝ զի գերծցեն զգլուխս իւրեանց. եւ գիտասցեն ամենեքին, թէ զորոց իրազե՛կն եղեն զքէն՝ ո՛չինչ է. այլ միաբանիս եւ դո՛ւ պահել զօրէնսն[2688]։
[2688] Ոմանք. Սրբեսցես ընդ նոսա... զգլուխս. եւ գիտասցեն ամենեքեան, եթէ։
24. նրանց քեզ հետ ա՛ռ եւ նրանց հետ միասին մաքրուի՛ր. եւ նրանց ծախսը քեզ վրայ վերցրու, որ իրենց գլուխները ածիլեն: Այսպէս ամէնքը իմանան, որ քեզ վերաբերող այն բաները, որոնց մասին իրազեկ են եղել, ոչինչ են, եւ, ընդհակառակը, դու էլ համաձայն ես օրէնքը պահելու:
24 Զանոնք ա՛ռ, իրենց հետ մաքրուէ եւ անոնց համար ծախք ըրէ, որ իրենց գլուխը ածիլեն, որպէս զի ամէնքն ալ գիտնան թէ քու վրայովդ իմացած բաներնին սխալ է, այլ դուն ալ մեզի հետ օրէնքը կը պահես։
zohrab-1805▾ eastern-1994▾ western am▾
21:2424: Взяв их, очистись с ними, и возьми на себя издержки на [жертву] за них, чтобы остригли себе голову, и узнают все, что слышанное ими о тебе несправедливо, но что и сам ты продолжаешь соблюдать закон.
21:24  τούτους παραλαβὼν ἁγνίσθητι σὺν αὐτοῖς καὶ δαπάνησον ἐπ᾽ αὐτοῖς ἵνα ξυρήσονται τὴν κεφαλήν, καὶ γνώσονται πάντες ὅτι ὧν κατήχηνται περὶ σοῦ οὐδέν ἐστιν, ἀλλὰ στοιχεῖς καὶ αὐτὸς φυλάσσων τὸν νόμον.
21:24. τούτους (To-the-ones-these) παραλαβὼν (having-had-taken-beside) ἁγνίσθητι (thou-should-have-been-purified-to) σὺν (together) αὐτοῖς (unto-them) καὶ (and) δαπάνησον (thou-should-have-expended-unto) ἐπ' (upon) αὐτοῖς (unto-them) ἵνα (so) ξυρήσονται ( they-shall-shave-unto ) τὴν (to-the-one) κεφαλήν, (to-a-head,"καὶ (and) γνώσονται ( they-shall-acquaint ," πάντες ( all ,"ὅτι (to-which-a-one) ὧν ( of-which ) κατήχηνται (they-had-come-to-be-reverberated-down-unto) περὶ (about) σοῦ (of-THEE) οὐδὲν (not-moreover-one) ἔστιν, (it-be,"ἀλλὰ (other) στοιχεῖς (thou-procession-unto) καὶ (and) αὐτὸς (it) φυλάσσων (guarding) τὸν (to-the-one) νόμον. (to-a-parcelee)
21:24. his adsumptis sanctifica te cum illis et inpende in illis ut radant capita et scient omnes quia quae de te audierunt falsa sunt sed ambulas et ipse custodiens legemTake these and sanctify thyself with them: and bestow on them, that they may shave their heads. And all will know that the things which they have heard of these are false: but that thou thyself also walkest keeping the law.
24. these take, and purify thyself with them, and be at charges for them, that they may shave their heads: and all shall know that there is no truth in the things whereof they have been informed concerning thee; but that thou thyself also walkest orderly, keeping the law.
Them take, and purify thyself with them, and be at charges with them, that they may shave [their] heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but [that] thou thyself also walkest orderly, and keepest the law:

24: Взяв их, очистись с ними, и возьми на себя издержки на [жертву] за них, чтобы остригли себе голову, и узнают все, что слышанное ими о тебе несправедливо, но что и сам ты продолжаешь соблюдать закон.
21:24  τούτους παραλαβὼν ἁγνίσθητι σὺν αὐτοῖς καὶ δαπάνησον ἐπ᾽ αὐτοῖς ἵνα ξυρήσονται τὴν κεφαλήν, καὶ γνώσονται πάντες ὅτι ὧν κατήχηνται περὶ σοῦ οὐδέν ἐστιν, ἀλλὰ στοιχεῖς καὶ αὐτὸς φυλάσσων τὸν νόμον.
21:24. his adsumptis sanctifica te cum illis et inpende in illis ut radant capita et scient omnes quia quae de te audierunt falsa sunt sed ambulas et ipse custodiens legem
Take these and sanctify thyself with them: and bestow on them, that they may shave their heads. And all will know that the things which they have heard of these are false: but that thou thyself also walkest keeping the law.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:24: Be at charges with them - Or, rather, be at charges for them: help them to bear the expense of that vow. Eight lambs, four rams, besides oil, flour, etc., were the expenses on this occasion. See the notes on Numbers 6:1-21 (note).
Thou - walkest orderly and keepest the law - Perhaps this advice meant no more than, Show them, by such means as are now in thy power, that thou art not an enemy to Moses; that thou dost still consider the law to be holy, and the commandment holy, just, and good. Paul did so, and bore the expenses of those who, from a scruple of conscience, had made a vow, and perhaps were not well able to bear the expense attending it. Had they done this in order to acquire justification through the law, Paul could not have assisted them in any measure with a clear conscience; but, as he did assist them, it is a proof that they had not taken this vow on them for this purpose. Indeed, vows rather referred to a sense of obligation, and the gratitude due to God for mercies already received, than to the procuring of future favors of any kind. Besides, God had not yet fully shown that the law was abolished, as has already been remarked: he tolerated it till the time that the iniquity of the Jews was filled up; and then, by the destruction of Jerusalem, he swept every rite and ceremony of the Jewish law away, with the besom of destruction.
Albert Barnes: Notes on the Bible - 1834
21:24: Them take - Take with you. Join yourself with them.
And purify thyself with them - Join them in observing the forms of purification prescribed by the Law of Moses in the observance of the vow of the Nazarite. The purifying here refers to the vows of sanctity which the Nazarites were to observe. They were to abstain from wine and strong drink; they were to eat no grapes, moist or dried; they were to come near no dead body, nor to make themselves "unclean" for their father, mother, brother, or sister, when they died Num 6:3-7; and they were to present an offering when the days of the vow were completed, Num 6:8.
And be at charges with them - Share with them the expense of the offerings required when the vow is completed. Those offerings were a ram of a year old for a burnt-offering, a sheep of the same age for a sin-offering, a ram for a thank-offering, a basket of unleavened cakes, and a libation of wine. See Num 6:13-20.
That they may shave their heads - The shaving of the head, or the cutting off the hair which had been suffered to grow during the continuance of the vow Num 6:5, was an observance indicating that the vow had been performed. Paul was requested to join with them in the expense of the offerings, that thus, the whole of the ceremonies having been observed, their heads might be shaved as an indication that every part of the vow had been complied with.
And all may know - By the fact of your observance of one of the rites of the Mosaic religion, all may have evidence that it is not your purpose or practice to speak contemptuously of those rites, or to undervalue the authority of Moses.
Are nothing - Are untrue, or without any foundation.
Walkest orderly - That you live in accordance with the real requirements of the Law of Moses. To walk, in the Scriptures, often denotes "to live, to act, to conduct in a certain manner." All, probably, that they wished Paul to show by this was, that he was not an enemy of Moses. They who gave this counsel were Christians, and they could not wish him to do anything which would imply that he was not a Christian.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:24: and purify: Act 21:26, Act 24:18; Exo 19:10, Exo 19:14; Num 19:17-22; Ch2 30:18, Ch2 30:19; Job 1:5, Job 41:25; Joh 3:25; Heb 9:10-14
that they: Act 18:18; Num 6:5, Num 6:9, Num 6:13, Num 6:18; Jdg 13:5, Jdg 16:17-19
but: Co1 9:20; Gal 2:12
Geneva 1599
21:24 Them take, and (d) purify thyself with them, and (e) be at charges with them, that they may shave [their] heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but [that] thou thyself also walkest orderly, and keepest the law.
(d) That is, consecrate thyself: for he does not speak here of the unclean, but of those who are subject to the vow of the Nazarites.
(e) That it may be known that you were not only present at the vow, but also a main participator in it: and therefore it is said afterwards that Paul declared the days of purification: for although the offerings for the Nazarites offerings were appointed, yet they might add somewhat unto them; see (Num 6:21).
John Gill
21:24 Them take, and purify, thyself with them,.... That is, join thyself to them, make one of their number, and attend to the rules prescribed to a Nazarite, who is to be holy to the Lord; and in case of any ceremonial uncleanness, is to be cleansed, or purified in the manner directed, Num 6:5.
And be at charges with them; join with them in the expense, for the offerings to be made at the end of the vows, or when the days of separation are fulfilled, Num 6:13.
That they may shave their heads; according to the law in Num 6:18. This was done in , the chamber of the Nazarites (r); for there the Nazarites boiled their peace offerings, and shaved their hair, and put it under the pot, in the fire that was under it: Maimonides says (s),
"if he shaved in the city it was excusable; but whether he shaved in the city or in the sanctuary, under the pot his hair must be cast; and he did not shave until the door of the court was opened, as it is said, "at the door of the tabernacle of the congregation", Num 6:18 not that he shaved over against the door, for that would be a contempt of the sanctuary.''
Moreover, it may be observed, that a person who had not made a vow, or fulfilled a Nazariteship himself, which was the apostle's case, yet he might join in bearing the expenses of others, at the time of their shaving and cleansing: for so run the Jewish canons (t);
"he that says, upon me be the shaving of a Nazarite, he is bound to bring the offerings of shaving for purification, and he may offer them by the hand of what Nazarite he pleases; he that says, upon me be half the offerings of a Nazarite, or if he says, upon me be half the shaving of a Nazarite, he brings half the offerings by what Nazarite he will, and that Nazarite perfects his offerings out of that which is his.''
That all may know that those things whereof they were informed concerning thee are nothing; that there is no truth in them; that they are mere lies and calumnies; as they will easily judge by this single instance, in complying with the law concerning a Nazarite's vow:
but that thou thyself walkest orderly, and keepest the law; and therefore can never be thought to teach others to walk disorderly, or to neglect the law, the rites and customs of it.
(r) T. Bab. Yoma, fol. 16. 1. (s) Hilchot Nezirut, c. 8. sect. 3. (t) Hilchot Nezirut, c. 8. sect. 18.
John Wesley
21:24 And all will know - that thou thyself walkest orderly, keeping the law - Ought he not, without any reverence to man, where the truth of God was so deeply concerned, to have answered plainly, I do not keep the Mosaic law; neither need any of you. Yea, Peter doth not keep the law. And God himself expressly commanded him not to keep it; ordering him to go in to men uncircumcised, and to eat with them, Acts 11:3, which the law utterly forbids.
Robert Jamieson, A. R. Fausset and David Brown
21:24 be at charges with them--that is, defray the expense of the sacrifices legally required of them, along with his own, which was deemed a mark of Jewish generosity.
21:2521:25: Բայց վասն հաւատացելոցն հեթանոսաց, մեք առաքեցա՛ք՝ որպէս ընտրեցաք, մի՛ ինչ այնպիսի պահել նոցա. բայց միայն զգուշանա՛լ նոցա ՚ի կռոց զոհելոյ, եւ յարենէ, եւ ՚ի հեղձուցելոյ, եւ ՚ի պոռնկութենէ[2689]։ [2689] Ոմանք. Որպէս եւ ընտրեցաք... զգուշանալ ՚ի կռոց զոհելոց։
25. Գալով հաւատացեալ հեթանոսներին՝ մենք ուղարկել ենք մեր որոշումը, որ այդպիսի բաներ չպահեն նրանք, այլ միայն զգուշանան կուռքերին մատուցուած զոհերից ու արիւնից եւ խեղդամահ արուած կենդանուց եւ պոռնկութիւնից»[42]:[42] Յուն. լաւ բն. ունեն մենք մի նամակ ուղարկեցինք մեր որոշման հետ, որ նրանք հեռու պէտք է մնան կուռքերին մատուցուած զոհերից եւ արիւնից, խեղդամահ արուածից ու անպարկեշտութիւնից:
25 Բայց հաւատքը ընդունող հեթանոսներուն համար մենք թուղթով իմացուցինք մեր որոշումը, որ անոնք բնաւ այսպիսի բաներ չպահեն. միայն թէ զգուշանան կուռքերու զոհուածէ ու արիւնէ եւ խեղդուածէ ու պոռնկութենէ»։
Բայց վասն հաւատացելոցն հեթանոսաց` մեք առաքեցաք որպէս ընտրեցաք, մի՛ ինչ այնպիսի պահել նոցա. բայց միայն զգուշանալ նոցա ի կռոց զոհելոյ եւ յարենէ եւ ի հեղձուցելոյ եւ ի պոռնկութենէ:

21:25: Բայց վասն հաւատացելոցն հեթանոսաց, մեք առաքեցա՛ք՝ որպէս ընտրեցաք, մի՛ ինչ այնպիսի պահել նոցա. բայց միայն զգուշանա՛լ նոցա ՚ի կռոց զոհելոյ, եւ յարենէ, եւ ՚ի հեղձուցելոյ, եւ ՚ի պոռնկութենէ[2689]։
[2689] Ոմանք. Որպէս եւ ընտրեցաք... զգուշանալ ՚ի կռոց զոհելոց։
25. Գալով հաւատացեալ հեթանոսներին՝ մենք ուղարկել ենք մեր որոշումը, որ այդպիսի բաներ չպահեն նրանք, այլ միայն զգուշանան կուռքերին մատուցուած զոհերից ու արիւնից եւ խեղդամահ արուած կենդանուց եւ պոռնկութիւնից»[42]:
[42] Յուն. լաւ բն. ունեն մենք մի նամակ ուղարկեցինք մեր որոշման հետ, որ նրանք հեռու պէտք է մնան կուռքերին մատուցուած զոհերից եւ արիւնից, խեղդամահ արուածից ու անպարկեշտութիւնից:
25 Բայց հաւատքը ընդունող հեթանոսներուն համար մենք թուղթով իմացուցինք մեր որոշումը, որ անոնք բնաւ այսպիսի բաներ չպահեն. միայն թէ զգուշանան կուռքերու զոհուածէ ու արիւնէ եւ խեղդուածէ ու պոռնկութենէ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:2525: А об уверовавших язычниках мы писали, положив, чтобы они ничего такого не наблюдали, а только хранили себя от идоложертвенного, от крови, от удавленины и от блуда.
21:25  περὶ δὲ τῶν πεπιστευκότων ἐθνῶν ἡμεῖς ἐπεστείλαμεν κρίναντες φυλάσσεσθαι αὐτοὺς τό τε εἰδωλόθυτον καὶ αἷμα καὶ πνικτὸν καὶ πορνείαν.
21:25. περὶ (About) δὲ (moreover) τῶν (of-the-ones) πεπιστευκότων ( of-having-had-come-to-trust-of ) ἐθνῶν (of-nations) ἡμεῖς (we) ἀπεστείλαμεν (we-set-off) κρίναντες ( having-separated ) φυλάσσεσθαι ( to-guard ) αὐτοὺς (to-them) τό (to-the-one) τε (also) εἰδωλόθυτον (to-image-surged) καὶ (and) αἷμα (to-a-blood) καὶ (and) πνικτὸν (to-choked) καὶ (and) πορνείαν. (to-a-harloting-of)
21:25. de his autem qui crediderunt ex gentibus nos scripsimus iudicantes ut abstineant se ab idolis immolato et sanguine et suffocato et fornicationeBut, as touching the Gentiles that believe, we have written, decreeing that they should only refrain themselves from that which has been offered to idols and from blood and from things strangled and from fornication.
25. But as touching the Gentiles which have believed, we wrote, giving judgment that they should keep themselves from things sacrificed to idols, and from blood, and from what is strangled, and from fornication.
As touching the Gentiles which believe, we have written [and] concluded that they observe no such thing, save only that they keep themselves from [things] offered to idols, and from blood, and from strangled, and from fornication:

25: А об уверовавших язычниках мы писали, положив, чтобы они ничего такого не наблюдали, а только хранили себя от идоложертвенного, от крови, от удавленины и от блуда.
21:25  περὶ δὲ τῶν πεπιστευκότων ἐθνῶν ἡμεῖς ἐπεστείλαμεν κρίναντες φυλάσσεσθαι αὐτοὺς τό τε εἰδωλόθυτον καὶ αἷμα καὶ πνικτὸν καὶ πορνείαν.
21:25. de his autem qui crediderunt ex gentibus nos scripsimus iudicantes ut abstineant se ab idolis immolato et sanguine et suffocato et fornicatione
But, as touching the Gentiles that believe, we have written, decreeing that they should only refrain themselves from that which has been offered to idols and from blood and from things strangled and from fornication.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
25: "А об уверовавших язычниках мы писали..." Напоминается письмо с определением апостольского собора - для уверения, что это постановление непоколебимо сохраняет свою силу, и что совет, предлагаемый Павлу, есть лишь дело мудрой предусмотрительности и снисхождения к немощной совести братии из иудеев. "Как мы заповедали им (христианам из язычников) это, хотя проповедуем иудеям, так и ты, хотя проповедуешь язычникам, поступай здесь согласно с нами. Не бойся!" (Злат., Феофил. ).
Adam Clarke: Commentary on the Bible - 1831
21:25: As touching the Gentiles - See the notes on21 (note), and the additional observations at the end of that chapter.
Albert Barnes: Notes on the Bible - 1834
21:25: As touching the Gentiles - In regard to the Gentile converts. It might be expedient for Paul to do what could not be enjoined on the Gentiles. They could not command the Gentile converts to observe those ceremonies, while yet it might be proper, for the sake of peace, that the converts to Christianity from among the Jews should regard them. The conduct of the Christians at Jerusalem in giving this advice, and of Paul in following it, may be easily vindicated. If it be objected, as it has been by infidels, that it looks like double-dealing; that it was designed to deceive the Jews in Jerusalem, and to make them believe that Paul actually conformed to the ceremonial law, when his conduct among the Gentiles showed that he did not, we may reply:
(1) That the observance of that law was not necessary in order to salvation;
(2) That it would have been improper to have enjoined its observance on the Gentile converts as necessary, and therefore it was never done;
(3) That when the Jews urged its observance as necessary to justification and salvation, Paul strenuously opposed this view of it everywhere;
(4) Yet that, as a matter of expediency, he did not oppose its being observed either by the Jews, or by the converts made among the Jews.
In fact, there is other evidence besides the case before us that Paul himself continued to observe some, at least, of the Jewish rites, and his conduct in public at Jerusalem was in strict accordance with his conduct in other places. See Act 18:18. The sum of the whole matter is this, that when the observance of the Jewish ceremonial law was urged as necessary to justification and acceptance with God, Paul resisted it; when it was demanded that its observance should be enjoined on the Gentiles, he opposed it; in all other cases he made no opposition to it, and was ready himself to comply with it, and willing that others should also.
We have written - Act 15:20, Act 15:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:25: we have: Act 15:20, Act 15:29
John Gill
21:25 As touching the Gentiles which believe,.... This is said, to show that the Jews were not offended with Paul, for not insisting upon the circumcision of the believing Gentiles, and their conformity to the ceremonial law; and to remove an objection that Paul might make, that should he comply with this advice, and the believing Gentiles should hear of it, it might be a stumblingblock and a snare to them; who by his example, might think themselves obliged to regard the law: Beza's ancient copy adds, "they have nothing to say to thee"; for as it follows,
we have written and concluded; some years ago, at a meeting of the apostles, elders, and brethren at Jerusalem, when Paul was present; and of which he reminds him, to prevent any objection of this kind; where it was unanimously agreed on and determined,
that they observe no such things; as circumcision, and other rites and customs of the law, and particularly the vow of the Nazarite, which Gentiles are free from: hence it is said (u),
"Gentiles have no Nazariteship;''
upon which one of the commentators says (w), if a Gentile vows Nazariteship, the law of the Nazarite does not fall upon him, he is not obliged to it:
save only that they keep themselves from things offered to idols, &c. see Acts 15:19.
(u) Misna Nazir, c. 9. sect. 1. (w) Bartenora in Misn. Nazir, c. 9. sect. 1.
Robert Jamieson, A. R. Fausset and David Brown
21:25 touching the Gentiles . . . we have written and concluded that they observe no such things, &c.--This shows that with all their conciliation to Jewish prejudice, the Church of Jerusalem was taught to adhere to the decision of the famous council held there (Acts 15:19-29).
21:2621:26: Յայնժամ Պաւղոսի առեալ զարսն՝ ՚ի վաղիւ անդր ընդ նոսա սրբեալ եմո՛ւտ ՚ի տաճարն. յա՛յտ առնել զկատարումն աւուրցն սրբութեան, մինչեւ մատեաւ ՚ի վերայ իւրաքանչիւր ուրուք ՚ի նոցանէ պատարագ[2690]։[2690] Օրինակ մի. Կատարումն օրինացն սրբութեան։
26. Այն ժամանակ Պօղոսը իր հետ վերցրեց այդ մարդկանց եւ յաջորդ օրը, նրանց հետ մաքրուելուց յետոյ, տաճար մտաւ՝ յայտնելու մաքրման օրերի աւարտի մասին. որից յետոյ, նրանցից իւրաքանչիւրի համար զոհ մատուցուեց:
26 Այն ատեն Պօղոս այն մարդիկը առաւ ու հետեւեալ օրը անոնց հետ մաքրուած՝ տաճարը մտաւ, մաքրութեան օրերուն լմննալը ցուցնելու համար, մինչեւ որ իւրաքանչիւրին համար պատարագ մատուցուեցաւ։
Յայնժամ Պաւղոսի առեալ զարսն` ի վաղիւ անդր ընդ նոսա սրբեալ եմուտ ի տաճարն. յայտ առնել զկատարումն աւուրցն սրբութեան, մինչեւ մատեաւ ի վերայ իւրաքանչիւր ուրուք ի նոցանէ պատարագ:

21:26: Յայնժամ Պաւղոսի առեալ զարսն՝ ՚ի վաղիւ անդր ընդ նոսա սրբեալ եմո՛ւտ ՚ի տաճարն. յա՛յտ առնել զկատարումն աւուրցն սրբութեան, մինչեւ մատեաւ ՚ի վերայ իւրաքանչիւր ուրուք ՚ի նոցանէ պատարագ[2690]։
[2690] Օրինակ մի. Կատարումն օրինացն սրբութեան։
26. Այն ժամանակ Պօղոսը իր հետ վերցրեց այդ մարդկանց եւ յաջորդ օրը, նրանց հետ մաքրուելուց յետոյ, տաճար մտաւ՝ յայտնելու մաքրման օրերի աւարտի մասին. որից յետոյ, նրանցից իւրաքանչիւրի համար զոհ մատուցուեց:
26 Այն ատեն Պօղոս այն մարդիկը առաւ ու հետեւեալ օրը անոնց հետ մաքրուած՝ տաճարը մտաւ, մաքրութեան օրերուն լմննալը ցուցնելու համար, մինչեւ որ իւրաքանչիւրին համար պատարագ մատուցուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
21:2626: Тогда Павел, взяв тех мужей и очистившись с ними, в следующий день вошел в храм и объявил окончание дней очищения, когда должно быть принесено за каждого из них приношение.
21:26  τότε ὁ παῦλος παραλαβὼν τοὺς ἄνδρας, τῇ ἐχομένῃ ἡμέρᾳ σὺν αὐτοῖς ἁγνισθεὶς εἰσῄει εἰς τὸ ἱερόν, διαγγέλλων τὴν ἐκπλήρωσιν τῶν ἡμερῶν τοῦ ἁγνισμοῦ ἕως οὖ προσηνέχθη ὑπὲρ ἑνὸς ἑκάστου αὐτῶν ἡ προσφορά.
21:26. τότε (To-the-one-which-also) ὁ (the-one) Παῦλος (a-Paulos) παραλαβὼν (having-had-taken-beside) τοὺς (to-the-ones) ἄνδρας (to-men) τῇ (unto-the-one) ἐχομένῃ (unto-being-held) ἡμέρᾳ (unto-a-day) σὺν (together) αὐτοῖς (unto-them) ἁγνισθεὶς (having-been-purified-to) εἰσῄει (it-was-going-into) εἰς (into) τὸ (to-the-one) ἱερόν, (to-sacred,"διαγγέλλων (messaging-through) τὴν (to-the-one) ἐκπλήρωσιν (to-an-en-filling-out) τῶν ( of-the-ones ) ἡμερῶν ( of-days ) τοῦ ( of-the-one ) ἁγνισμοῦ ( of-pure-belonged-of ) ἕως (unto-if-which) οὗ (of-which) προσηνέχθη (it-was-beared-toward) ὑπὲρ (over) ἑνὸς (of-one) ἑκάστου (of-each) αὐτῶν (of-them) ἡ (the-one) προσφορά. (a-beareeing-toward)
21:26. tunc Paulus adsumptis viris postera die purificatus cum illis intravit in templum adnuntians expletionem dierum purificationis donec offerretur pro unoquoque eorum oblatioThen Paul took the men and, the next day being purified with them, entered into the temple, giving notice of the accomplishment of the days of purification, until an oblation should be offered for every one of them.
26. Then Paul took the men, and the next day purifying himself with them went into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them.
Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them:

26: Тогда Павел, взяв тех мужей и очистившись с ними, в следующий день вошел в храм и объявил окончание дней очищения, когда должно быть принесено за каждого из них приношение.
21:26  τότε ὁ παῦλος παραλαβὼν τοὺς ἄνδρας, τῇ ἐχομένῃ ἡμέρᾳ σὺν αὐτοῖς ἁγνισθεὶς εἰσῄει εἰς τὸ ἱερόν, διαγγέλλων τὴν ἐκπλήρωσιν τῶν ἡμερῶν τοῦ ἁγνισμοῦ ἕως οὖ προσηνέχθη ὑπὲρ ἑνὸς ἑκάστου αὐτῶν ἡ προσφορά.
21:26. tunc Paulus adsumptis viris postera die purificatus cum illis intravit in templum adnuntians expletionem dierum purificationis donec offerretur pro unoquoque eorum oblatio
Then Paul took the men and, the next day being purified with them, entered into the temple, giving notice of the accomplishment of the days of purification, until an oblation should be offered for every one of them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
26: "Объявил...", т. е. священникам - об окончании дней обета, чтобы они совершили установленные обряды.

"Павел же, смотри, послушался их и сделал все (предложенное) и не медлит, но, показывая свое послушание на деле, тотчас берет тех, с которыми намеревался совершить очищение, - так пламенно он разделял эту предусмотрительность!..." (Злат. ).
Adam Clarke: Commentary on the Bible - 1831
21:26: To signify the accomplishment, etc. - Διαγγελλων, Declaring the accomplishment, etc. As this declaration was made to the priest, the sense of the passage is the following, if we suppose Paul to have made an offering for himself, as well as the four men: "The next day, Paul, taking the four men, began to purify, set himself apart, or consecrate himself with them; entering into the temple, he publicly declared to the priests that he would observe the separation of a Nazarite, and continue it for seven days, at the end of which he would bring an offering for himself and the other four men, according to what the law prescribed in that case." But it is likely that Paul made no offering for himself, but was merely at the expense of theirs. However we may consider this subject, it is exceedingly difficult to account for the conduct of James and the elders, and of Paul on this occasion. There seems to have been something in this transaction which we do not fully understand. See the note on Num 6:21.
"Besides their typical and religious use, sacrifices were also intended for the support of the state and civil government; inasmuch as the ministers of state were chiefly maintained by them: so that the allotments to the priests out of the sacrifices may be considered as designed, like the civil-list money in other nations, for the immediate support of the crown and the officers of state. On these principles we are able to account for Paul's sacrificing, as we are informed he did, after the commencement of the Christian dispensation; an action which has been severely censured by some as the greatest error of his life: hereby he not only gave, say they, too much countenance to the Jews in their superstitious adherence to the law of Moses, after it was abrogated by Christ, but his offering these typical sacrifices, after the antitype of them was accomplished in the sacrifice of Christ, was a virtual denial of Christ, and of the virtue of his sacrifice, which superseded all others. Paul's long trouble, which began immediately after this affair, some have looked upon as a judgment of God upon him for this great offense. But, if this action were really so criminal as some suppose, one cannot enough wonder that so good and so wise a man as Paul was should be guilty of it; and that the Apostle James and the other Christian elders should all advise him to it, Act 21:18, Act 21:23, Act 21:24. It is likewise strange that we find no censure ever passed on this action by any of the sacred writers; not even by Paul himself, who appears so ready, on other occasions, to acknowledge and humble himself for his errors and failings: on the contrary he reflects with comfort on his having complied with the customs of the Jews in order to remove their prejudices against him and his ministry, and against the Gospel which he preached, and to win them over to embrace it: 'Unto the Jews I became as a Jew, that I might gain the Jews; and this I do for the Gospel's sake.' Co1 9:20, Co1 9:23.
"To elucidate this point; we are to consider that there was a political as well as a typical use of sacrifices; and that, though the typical ceased upon the sacrifice of Christ, yet the political continued till God in his providence broke up the Jewish state and polity about forty years after our Saviour's death. Till that time it was not merely lawful, but matter of duty, for good subjects to pay the dues which were appointed by law for the support of the government and magistracy. Now, of this kind was the sacrifice which Paul offered; and in this view they were paid by Christians dwelling in Judea, as well as by those who still adhered to the Jewish religion. So that, upon the whole, this action, for which Paul has been so much censured, probably amounts to nothing more than paying the tribute due to the magistrate by law, which the apostle enjoins upon all other Christians in all other nations, Rom 13:6." - Jennings' Jewish Antiquities, p. 17.
Albert Barnes: Notes on the Bible - 1834
21:26: Then Paul took the men - Took them to himself; united with them in observing the ceremonies connected with their vow. To transactions like this he refers in Co1 9:20; "And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the Law, as under the Law, that I might gain them that are under the Law." Thus, it has always been found necessary, in propagating the gospel among the pagan, not to offend them needlessly, but to conform to their innocent customs in regard to dress, language, modes of traveling, sitting, eating, etc. Paul did nothing more than this. He violated none of the dictates of honesty and truth.
Purifying himself with them - Observing the ceremonies connected with the rite of purification. See the notes on Act 21:24. This means evidently that he entered on the ceremonies of the separation according to the law of the Nazarite.
To signify - Greek: signifying or making known. That is, he announced to the priests in the temple his purpose of observing this vow with the four men, according to the law respecting the Nazarite. It was proper that such an announcement should be made beforehand, in order that the priests might know that all the ceremonies required had been observed.
The accomplishment ... - The fulfilling, the completion. That is, he announced to them his purpose to observe all the days and all the rites of purification required in the Law, in order that an offering might be properly made. It does not mean that the days had been accomplished, but that it was his intention to observe them, so that it would be proper to offer the usual sacrifice. Paul had not, indeed, engaged with them in the beginning of their vow of separation, but he might come in with hearty intention to share with them. It cannot be objected that he meant to impose on the priests, and to make them believe that he had observed the whole vow with them, for it appears from their own writings (Bereshith Rabba, 90, and Koheleth Rabba, 7) that in those instances where the Nazarites had not sufficient property to enable them to meet the whole expense of the offerings, other persons, who possessed more, might become sharers of it, and thus be made parties to the vow. See Jahn's Archaeology, 395. This circumstance will vindicate Paul from any intention to take an improper advantage, or to impose on the priests or the Jews. All that he announced was his intention to share with the four men in the offering which they were required to make, and thus to show his approval of the thing, and his accordance with the law which made such a vow proper.
Until that an offering ... - The sacrifices required of all those who had observed this vow. See the notes on Act 21:24. Compare Num 6:13. It is a complete vindication of Paul in this case that he did no more here than he had done in a voluntary manner Act 18:18, and as appears then in a secret manner, showing that he was still in the practice of observing this rite of the Mosaic institution. Nor can it be proved that Paul ever, in any way, or at any time, spoke against the vow of the Nazarite, or that a vow of a similar kind in spirit would be improper for a Christian in any circumstances.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:26: Then: Co1 9:20
entered: Act 24:18
to signify: Num 6:13-20
Geneva 1599
21:26 Then Paul took the men, and the next day purifying himself with them entered into the temple, (f) to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.
(f) The priests were to be informed of the accomplishment of the days of the purification, because there were sacrifices to be offered the same day that their vow was ended.
John Gill
21:26 Then Paul took the men,.... The four men that had the vow on them; he joined himself to them, and put himself in the same condition, and under a like vow: this he did, not as what he thought himself bound to do in obedience to the law, and much less as necessary to salvation; but to satisfy weak minds, and remove their prejudices, that he might gain them, and be useful to them; and in such a case he would very easily and readily condescend; but when such like things were insisted upon as points of duty, and especially when urged as necessary to salvation, no one more stiffly opposed them:
and the next day purifying himself with them; that is, not separating himself along with them, from what they were obliged by the vow of the Nazarite, as from drinking of wine and shaving, and from everything that was unclean by the law; for this was now done, but cleansing himself afterwards with them: he
entered into the temple, to signify the accomplishment of the days of the purification: the sense is, that when the days of separation were fulfilled, which the four men had vowed, as everyone might vow what time he pleased, he went to the priests in the temple, to signify it to them, that the time of their purification was expiring:
until that an offering should be offered for everyone of them; as the law directs in Num 6:13 when he proposed to pay the charges of it, or at least part of it.
John Wesley
21:26 Then Paul took the men - Yielding his own judgment to their advice, which seemed to flow not out of spiritual but carnal wisdom; seeming to be what he really was not: making as if he believed the law still in force. Declaring - Giving notice to the priests in waiting, that he designed to accomplish the days of purification, till all the sacrifice should be offered, as the Mosaic law required, Num 6:13.
Robert Jamieson, A. R. Fausset and David Brown
21:26 to signify--that is, announce to the priest.
the accomplishment of the days of purification, &c.--(See on Num 6:14-21).
21:2721:27: Եւ իբրեւ մերձ էին եւթն աւուրքն ՚ի կատարել, տեսեալ զնա ՚ի տաճարին Ասիացւոց Հրէիցն՝ զեղուի՛ն զնովաւ զամենայն ամբոխն. եւ արկեալ ՚ի նա ձեռս՝ աղաղակէին[2691]. [2691] Ոմանք. Աւուրքն կատարել... աղաղակէին եւ ասէին։ Ոսկան. Զամենայն զամբոխն։
27. Սակայն երբ եօթնօրէքը կատարելու մօտ էին, ասիացի հրեաները նրան տաճարի մէջ տեսնելով՝ նրա շուրջը հաւաքեցին ամբողջ ամբոխը, եւ ձեռքները նրա վրայ դնելով՝ աղաղակում էին.
27 Եօթը օրերը լմննալու վրայ էին, երբ Ասիացի Հրեաները զանիկա տաճարին մէջ տեսնելով՝ բոլոր բազմութիւնը գրգռեցին եւ զայն բռնելով՝ կը կանչվռտէին.
Եւ իբրեւ մերձ էին եւթն աւուրքն ի կատարել, տեսեալ զնա ի տաճարին Ասիացւոց Հրէիցն` զեղուին զնովաւ զամենայն զամբոխն. եւ արկեալ ի նա ձեռս` աղաղակէին:

21:27: Եւ իբրեւ մերձ էին եւթն աւուրքն ՚ի կատարել, տեսեալ զնա ՚ի տաճարին Ասիացւոց Հրէիցն՝ զեղուի՛ն զնովաւ զամենայն ամբոխն. եւ արկեալ ՚ի նա ձեռս՝ աղաղակէին[2691].
[2691] Ոմանք. Աւուրքն կատարել... աղաղակէին եւ ասէին։ Ոսկան. Զամենայն զամբոխն։
27. Սակայն երբ եօթնօրէքը կատարելու մօտ էին, ասիացի հրեաները նրան տաճարի մէջ տեսնելով՝ նրա շուրջը հաւաքեցին ամբողջ ամբոխը, եւ ձեռքները նրա վրայ դնելով՝ աղաղակում էին.
27 Եօթը օրերը լմննալու վրայ էին, երբ Ասիացի Հրեաները զանիկա տաճարին մէջ տեսնելով՝ բոլոր բազմութիւնը գրգռեցին եւ զայն բռնելով՝ կը կանչվռտէին.
zohrab-1805▾ eastern-1994▾ western am▾
21:2727: Когда же семь дней оканчивались, тогда Асийские Иудеи, увидев его в храме, возмутили весь народ и наложили на него руки,
21:27  ὡς δὲ ἔμελλον αἱ ἑπτὰ ἡμέραι συντελεῖσθαι, οἱ ἀπὸ τῆς ἀσίας ἰουδαῖοι θεασάμενοι αὐτὸν ἐν τῶ ἱερῶ συνέχεον πάντα τὸν ὄχλον καὶ ἐπέβαλον ἐπ᾽ αὐτὸν τὰς χεῖρας,
21:27. Ὡς (As) δὲ (moreover) ἔμελλον (they-were-impending,"αἱ (the-ones) ἑπτὰ (seven) ἡμέραι (days,"συντελεῖσθαι, (to-be-finished-together-unto,"οἱ (the-ones) ἀπὸ (off) τῆς (of-the-one) Ἀσίας (of-an-Asia) Ἰουδαῖοι ( Iouda-belonged ) θεασάμενοι ( having-perceived-unto ) αὐτὸν (to-it) ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred) συνέχεον (they-were-pouring-together) πάντα (to-all) τὸν (to-the-one) ὄχλον (to-a-crowd) καὶ (and) ἐπέβαλαν (they-casted-upon) ἐπ' (upon) αὐτὸν (to-it) τὰς (to-the-ones) χεῖρας, (to-hands,"
21:27. dum autem septem dies consummarentur hii qui de Asia erant Iudaei cum vidissent eum in templo concitaverunt omnem populum et iniecerunt ei manus clamantesBut when the seven days were drawing to an end, those Jews that were of Asia, when they saw him in the temple, stirred up all the people and laid hands upon him, crying out:
27. And when the seven days were almost completed, the Jews from Asia, when they saw him in the temple, stirred up all the multitude, and laid hands on him,
And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him:

27: Когда же семь дней оканчивались, тогда Асийские Иудеи, увидев его в храме, возмутили весь народ и наложили на него руки,
21:27  ὡς δὲ ἔμελλον αἱ ἑπτὰ ἡμέραι συντελεῖσθαι, οἱ ἀπὸ τῆς ἀσίας ἰουδαῖοι θεασάμενοι αὐτὸν ἐν τῶ ἱερῶ συνέχεον πάντα τὸν ὄχλον καὶ ἐπέβαλον ἐπ᾽ αὐτὸν τὰς χεῖρας,
21:27. dum autem septem dies consummarentur hii qui de Asia erant Iudaei cum vidissent eum in templo concitaverunt omnem populum et iniecerunt ei manus clamantes
But when the seven days were drawing to an end, those Jews that were of Asia, when they saw him in the temple, stirred up all the people and laid hands upon him, crying out:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
27: "Семь дней оканчивались...", - семь дней обета еще не закончились, и Павел не успел, как видно, совершить предположенного очищения, неожиданно предупрежденный бурным возмущением против него иудеев, увидавших и узнавших его в храме.

Возмущение произвели или начали, Асийские Иудеи, т. е. жившие в Проконсульской Азии (см. XVI:6: и д. ), и именно в Ефесе и его окрестностях (ср. ст. 29). Это были не христиане из иудеев, а неверующие иудеи, от которых он столько терпел всюду на местах своей проповеди, преследуемый ими по пятам (XIX:9; 1Кор.XVI:9; ср. Деян XIV:19: и др. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul Seized in the Temple; The Tumult at Jerusalem.
27 And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him, 28 Crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place. 29 (For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.) 30 And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut. 31 And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar. 32 Who immediately took soldiers and centurions, and ran down unto them: and when they saw the chief captain and the soldiers, they left beating of Paul. 33 Then the chief captain came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done. 34 And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be carried into the castle. 35 And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people. 36 For the multitude of the people followed after, crying, Away with him. 37 And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek? 38 Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers? 39 But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people. 40 And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying,

We have here Paul brought into a captivity which we are not likely to see the end of; for after this he is either hurried from one bar to another, or lies neglected, first in one prison and then in another, and can neither be tried nor bailed. When we see the beginning of a trouble, we know not either how long it will last or how it will issue.

I. We have here Paul seized, and laid hold on.

1. He was seized in the temple, when he was there attending the days of his purifying, and the solemn services of those days, v. 27. Formerly he had been well known in the temple, but now he had been so long in his travels abroad that he had become a stranger there; so that it was not till the seven days were almost ended that he was taken notice of by those that had an evil eye towards him. In the temple, where he should have been protected, as in a sanctuary, he was most violently set upon by those who did what they could to have his blood mingled with his sacrifices--in the temple, where he should have been welcomed as one of the greatest ornaments of it that ever had been there since the Lord of the temple left it. The temple, which they themselves pretended such a mighty zeal for, yet did they themselves thus profane. Thus is the church polluted by none more than by popish persecutors, under the colour of the church's name and interest.

2. The informers against him were the Jews of Asia, not those of Jerusalem--the Jews of the dispersion, who knew him best, and who were most exasperated against him. Those who seldom came up to worship at the temple in Jerusalem themselves, but contentedly lived at a distance from it, in pursuit of their private advantages, yet appeared most zealous for the temple, as if thereby they would atone for their habitual neglect of it.

3. The method they took was to raise the mob, and to incense them against him. They did not go to the high priest, or the magistrates of the city, with their charge (probably because they expected not to receive countenance from them), but they stirred up all the people, who were at this time more than ever disposed to any thing that was tumultuous and seditious, riotous and outrageous. Those are fittest to be employed against Christ and Christianity that are governed least by reason and most by passion; therefore Paul described the Jewish persecutors to be not only wicked, but absurd unreasonable men.

4. The arguments wherewith they exasperated the people against him were popular, but very false and unjust. They cried out, "Men of Israel, help. If you are indeed men of Israel, true-born Jews, that have a concern for your church and your country, now is your time to show it, by helping to seize an enemy to both." Thus they cried after him as after a thief (Job xxx. 5), or after a mad dog. Note, The enemies of Christianity, since they could never prove it to be an ill thing, have been always very industrious, right or wrong, to put it into an ill name, and so run it down by outrage and outcry. It had become men of Israel to help Paul, who preached up him who was so much the glory of his people Israel; yet here the popular fury will not allow them to be men of Israel, unless they will help against him. This was like, Stop thief, or Athaliah's cry, Treason, treason; what is wanting in right is made up in noise.

5. They charge upon him both bad doctrine and bad practice, and both against the Mosaic ritual.

(1.) They charge upon him bad doctrine; not only that he holds corrupt opinions himself, but that he vents and publishes them, though not here at Jerusalem, yet in other places, nay in all places, he teaches all men, every where; so artfully is the crime aggravated, as if, because he was an itinerant, he was a ubiquitary: "He spreads to the utmost of his power certain damnable and heretical positions," [1.] Against the people of the Jews. He had taught that Jews and Gentiles stand on the same level before God, and neither circumcision avails any thing nor uncircumcision; nay, he had taught against the unbelieving Jews that they were rejected (and therefore had separated from them and their synagogues), and this is interpreted to be speaking against the whole nation, as if no doubt but they were the people, and wisdom must die with them (Job xii. 2), whereas God, though he had cast them off, yet had not cast away his people, Rom. xi. 1. They were Lo-ammi, not a people (Hos. i. 9), and yet pretended to be the only people. Those commonly seem most jealous for the church's name that belong to it in name only. [2.] Against the law. His teaching men to believe the gospel as the end of the law, and the perfection of it, was interpreted his preaching against the law; whereas it was so far from making void the law that it established it, Rom. iii. 31. [3.] Against this place, the temple. Because he taught men to pray every where, he was reproached as an enemy to the temple, and perhaps because he sometimes mentioned the destruction of Jerusalem and the temple, and of the Jewish nation, which his Master had foretold. Paul had himself been active in persecuting Stephen, and putting him to death for words spoken against this holy place, and now the same thing is laid to his charge. He that was then made use of as the tool is now set up as the butt of Jewish rage and malice.

(2.) They charge upon him bad practices. To confirm their charge against him, as teaching people against this holy place, they charge it upon him that he had himself polluted it, and by an overt-act showed his contempt of it, and a design to make it common. He has brought Gentiles also into the temple, into the inner court of the temple, which none that were uncircumcised were admitted, under any pretence, to come into; there was written upon the wall that enclosed this inner court, in Greek and Latin, It is a capital crime for strangers to enter.--Josephus Antiq. 15. 417. Paul was himself a Jew, and had right to enter into the court of the Jews. And they, seeing some with him there that joined with him in his devotions, concluded that Trophimus an Ephesian, who was a Gentile, was one of them. Why? Did they see him there? Truly no; but they had seen him with Paul in the streets of the city, which was no crime at all, and therefore they affirm that he was with Paul in the inner court of the temple, which was a heinous crime. They had seen him with him in the city, and therefore they supposed that Paul had brought him with him into the temple, which was utterly false. See here, [1.] Innocency is no fence against calumny and false accusation. It is no new thing for those that mean honestly, and act regularly, to have things laid to their charge which they know not, nor ever thought of. [2.] Evil men dig up mischief, and go far to seek proofs of their false accusations, as they did here, who, because they saw a Gentile with Paul in the city, will thence infer that he was with him in the temple. This was a strained innuendo indeed, yet by such unjust and groundless suggestions have wicked men thought to justify themselves in the most barbarous outrages committed upon the excellent ones of the earth. [3.] It is common for malicious people to improve that against those that are wise and good with which they thought to have obliged them and ingratiated themselves with them. Paul thought to recommend himself to their good opinion by going into the temple, he had not been so maligned by them. This is the genius of ill-nature; for my love, they are my adversaries, Ps. cix. 4; lxix. 10.

We have Paul in danger of being pulled in pieces by the rabble. They will not be at the pains to have him before the high priest, or the sanhedrim; that is a roundabout way: the execution shall be of a piece with the prosecution, all unjust and irregular. They cannot prove the crime upon him, and therefore dare not bring him upon a fair trial; nay, so greedily do they thirst after his blood that they have not patience to proceed against him by a due course of law, though they were ever so sure to gain their point; and therefore, as those who neither feared God nor regarded man, they resolved to knock him on the head immediately.

1. All the city was in an uproar, v. 30. The people, who though they had little holiness themselves, yet had a mighty veneration for the holy place, when they heard a hue-and-cry from the temple, were up in arms presently, being resolved to stand by that with their lives and fortunes. All the city was moved, when they were called to from the temple, Men of Israel, help, with as much violence as if the old complaint were revived (Ps. lxxix. 1), O God, the heathen are come into thine inheritance, thy holy temple have they defiled. Just such a zeal the Jews here show for God's temple as the Ephesians did for Diana's temple, when Paul was informed against as an enemy to that (ch. xix. 29): The whole city was full of confusion. But God does not reckon himself at all honoured by those whose zeal for him transports them to such irregularities, and who, while they pretend to act for him, act in such a brutish barbarous manner.

2. They drew Paul out of the temple, and shut the doors between the outer and inner court of the temple, or perhaps the doors of the outer court. In dragging him furiously out of the temple, (1.) They showed a real detestation of him as one not fit to be suffered in the temple, nor to worship there, nor to be looked upon as a member of the Jewish nation; as if his sacrifice had been an abomination. (2.) They pretended a veneration for the temple; like that of good Jehoiada, who would not have Athaliah to be slain in the house of the Lord, 2 Kings xi. 15. See how absurd these wicked men were; they condemned Paul for drawing people from the temple, and yet, when he himself was very devoutly worshipping in the temple, they drew him out of it. The officers of the temple shut the doors, either, [1.] Lest Paul should find means to get back and take hold of the horns of the altar, and so protect himself by that sanctuary from their rage. Or rather, [2.] Lest the crowd should by the running in of more to them be thrust back into the temple, and some outrage should be committed, to the profanation of that holy place. Those that made no conscience of doing so ill a thing as the murdering of a good man for well-doing, yet would be thought to scruple doing it in a holy place, or at a holy time: Not in the temple, as Not on the feast-day.

3. They went about to kill him (v. 31), for they fell a beating him (v. 32), resolving to beat him to death by blows without number, a punishment which the Jewish doctors allowed in some cases (not at all to the credit of their nation), and called the beating of the rebels. Now was Paul, like a lamb, thrown into a den of lions, and made an easy prey to them, and, no doubt, he was still of the same mind as when he said, I am ready not only to be bound, but to die at Jerusalem, to die so great a death.

III. We have here Paul rescued out of the hands of his Jewish enemies by a Roman enemy. 1. Tidings were brought of the tumult, and that the mob was up, to the chief captain of the band, the governor of the castle, or, whoever he was, the now commander-in-chief of the Roman forces that were quartered in Jerusalem. Somebody that was concerned not for Paul, but for the public peace and safety, gave this information to the colonel, who had always a jealous and watchful eye upon these tumultuous Jews, and he is the man that must be instrumental to save Paul's life, when never a friend he had was capable of doing him any service. 2. The tribune, or chief captain, got his forces together with all possible expedition, and went to suppress the mob: He took soldiers and centurions, and ran down to them. Now at the feast, as at other such solemn times, the guards were up, and the militia more within call than at other times, and so he had them near at hand, and he ran down unto the multitude; for at such times delays are dangerous. Sedition must be crushed at first, lest it grow headstrong. 3. The very sight of the Roman general frightened them from beating Paul; for they knew they were doing what they could not justify, and were in danger of being called in question for this day's uproar, as the town clerk told the Ephesians. They were deterred from that by the power of the Romans from which they ought to have been restrained by the justice of God and the dread of his wrath. Note, God often makes the earth to help the woman (Rev. xii. 16), and those to be a protection to his people who yet have no affection for his people; they have only a compassion for sufferers, and are zealous for the public peace. The shepherd makes use even of his dogs for the defence of his sheep. It is Streso's comparison here. See here how these wicked people were frightened away at the very sight of the chief captain; for the king that sitteth on the throne of judgment scattereth away all evil with his eyes. The governor takes him into custody. He rescued him, not out of a concern for him, because he thought him innocent, but out of a concern for justice, because he ought not to be put to death without trial; and because he knew not how dangerous the consequence might be to the Roman government of such tumultuous proceedings were not timely suppressed, nor what such an outrageous people might do if once they knew their own strength: he therefore takes Paul out of the hands of the mob into the hands of the law (v. 33): He took him, and commanded him to be bound with two chains, that the people might be satisfied he did not intend to discharge him, but to examine him, for he demanded of those who were so eager against him who he was, and what he had done. This violent taking of him out of the hands of the multitude, though there was all the reason in the world for it, yet they laid to the charge of the chief captain as his crime (ch. xxiv. 7): The chief captain Lysias came with great violence, and took him out of our hands, which refers to this rescue as appears by comparing ch. xxiii. 27, 28, where the chief captain gives an account of it to Felix.

IV. The provision which the chief captain made, with much ado, to bring Paul to speak for himself. One had almost as good enter into a struggle with the winds and the waves, as with such a mob as was here got together; and yet Paul made a shift to get liberty of speech among them.

1. There was no knowing the sense of the people; for when the chief captain enquired concerning Paul, having perhaps never heard of his name before (such strangers were the great ones to the excellent ones of the earth, and affected to be so), some cried one thing, and some another, among the multitude; so that it was impossible for the chief captain to know their mind, when really they knew not either one another's mind or their own, when every one pretended to give the sense of the whole body. Those that will hearken to the clamours of the multitude will know nothing for a certainty, any more than the builders of Babel, when their tongues were confounded.

2. There was no quelling the rage and fury of the people; for when the chief captain commanded that Paul should be carried into the castle, the tower of Antonia, where the Roman soldiers kept garrison, near the temple, the soldiers themselves had much ado to get him safely thither out of the noise, the people were so violent (v. 35): When he came upon the stairs, leading up to the castle, the soldiers were forced to take him up in their arms, and carry him (which they might easily do, for he was a little man, and his bodily presence weak), to keep him from the people, who would have pulled him limb from limb if they could. When they could not reach him with their cruel hands, they followed him with their sharp arrows, even bitter words: They followed, crying, Away with him, v. 36. See how the most excellent persons and things are often run down by a popular clamour. Christ himself was so, with, Crucify him, crucify him, though they could not say what evil he had done. Take him out of the land of the living (so the ancients expound it), chase him out of the world.

3. Paul at length begged leave of the chief captain to speak to him (v. 37): As he was to be led into the castle, with a great deal of calmness and composedness in himself, and a great deal of mildness and deference to those about him, he said unto the chief captain, "May I speak unto thee? Will it be no offence, nor construed as a breach of rule, if I give thee some account of myself, since my persecutors can give no account of me?" What a humble modest question was this! Paul knew how to speak to the greatest of men, and had many a time spoken to his betters, yet he humbly begs to leave to speak to this commander, and will not speak till he has obtained leave: May I speak unto thee?

4. The chief captain tells him what notion he had of him: Canst thou speak Greek? I am surprised to hear thee speak a learned language; for, Art not thou that Egyptian who made an uproar? The Jews made the uproar, and then would have it thought that Paul had given them occasion for it, by beginning first; for probably some of them whispered this in the ear of the chief captain. See what false mistaken notions of good people and good ministers many run away with, and will not be at the pains to have the mistake rectified. It seems, there had lately been an insurrection somewhere in that country, headed by an Egyptian, who took on him to be a prophet. Josephus mentions this story, that "an Egyptian raised a seditious party, promised to show them the fall of the walls of Jerusalem from the mount of Olives, and that they should enter the city upon the ruins." The captain here says that he led out into the wilderness four thousand men that were murderers--desperadoes, banditti, raparees, cut-throats. What a degeneracy was there in the Jewish nation, when there were found there so many that had such a character, and could be drawn into such an attempt upon the public peace! But Josephus says that "Felix the Roman president went out against them, killed four hundred, and took two hundred prisoners, and the rest were dispersed."--Antiq. 20. 171; Wars 2. 263. And Eusebius speaks of it, Hist. 2. 20. It happened in the thirteenth year of Claudius, a little before those days, about three years ago. The ringleader of this rebellion, it seems, had made his escape, and the chief captain concluded that one who lay under so great an odium as Paul seemed to lie under, and against whom there was so great an outcry, could not be a criminal of less figure than this Egyptian. See how good men are exposed to ill-will by mistake.

5. Paul rectifies his mistake concerning him, by informing him particularly what he was; not such a vagabond, a scoundrel, a rake, as that Egyptian, who could give no good account of himself. No: I am a man who is a Jew originally, and no Egyptian--a Jew both by nation and religion; I am of Tarsus, a city of Cilicia, of honest parents and a liberal education (Tarsus was a university), and, besides that, a citizen of no mean city. Whether he means Tarsus or Rome is not certain; they were neither of them mean cities, and he was a freeman of both. Though the chief captain had put him under such an invidious suspicion, that he was that Egyptian, he kept his temper, did not break out into any passionate exclamations against the times he lived in or the men he had to do with, did not render railing for railing, but mildly denied the charge, and owned what he was.

6. He humbly desired a permission from the chief captain, whose prisoner he now was, to speak to the people. He does not demand it as a debt, though he might have done so, but sues for it as a favour, which he will be thankful for: I beseech thee, suffer me to speak to the people. The chief captain rescued him with no other design than to give him a fair hearing. Now, to show that his cause needs no art to give it a plausible colour, he desires he may have leave immediately to defend himself; for it needed no more than to be set in a true light; nor did he depend only on the goodness of his cause, but upon the goodness and fidelity of his patron, and that promise of his to all his advocates, that it should be given them in that same hour what they should speak.

7. He obtained leave to plead his own cause, for he needed not to have counsel assigned him, when the Spirit of the Father was ready to dictate to him, Matt. x. 20. The chief captain gave him license (v. 40), so that now he could speak with a good grace, and with the more courage; he had, I will not say that favour, but that justice, done him by the chief captain, which he could not obtain from his countrymen the Jews; for they would not hear him, but the captain would, though it were but to satisfy his curiosity. This licence being obtained, (1.) The people were attentive to hear: Paul stood on the stairs, which gave a little man like Zaccheus some advantage, and consequently some boldness, in delivering himself. A sorry pulpit it was, and yet better than none; it served the purpose, though it was not, like Ezra's pulpit of wood, made for the purpose. There he beckoned with the hand unto the people, made signs to them to be quiet and to have a little patience, for he had something to say to them; and so far he gained his point that every one cried hush to his neighbour, and there was made a profound silence. Probably the chief captain also intimated his charge to all manner of people to keep silence; if the people were not required to give audience, it was to no purpose at all that Paul was allowed to speak. When the cause of Christ and his gospel is to be pleaded, there ought to be a great silence, that we may give the more earnest heed, and all little enough. (2.) Paul addressed himself to speak, well assured that he was serving the interest of Christ's kingdom as truly and effectually as if he had been preaching in the synagogue: he spoke unto them in the Hebrew tongue, that is, in their own vulgar tongue, which was the language of their country, to which he hereby owned not only an abiding relation, but an abiding respect.
Adam Clarke: Commentary on the Bible - 1831
21:27: The Jews which were of Asia - These pursued him with the most deliberate and persevering malice in every place; and it appears that it was through them that the false reports were sent to and circulated through Jerusalem.
Albert Barnes: Notes on the Bible - 1834
21:27: And when the seven days were almost ended - Greek: as the seven days were about to be fulfilled - ἔμελλον συντελεῖσθαι emellon sunteleisthai. The seven days which were to complete the observance of the vow, Act 21:26. Perhaps the whole observance in this case was intended to be but seven days, as the time of such a vow was voluntary. The translation, "were almost ended," is not quite correct. The Greek implies no more than that the period of the seven days was about to be accomplished, without implying that it was near the close of them when he was seized. By comparing the following places, Act 21:18, Act 21:26; Act 22:30; Act 23:12, Act 23:32; Act 24:1, Act 24:11, it appears that the time of his seizure must have been near the beginning of those days (Doddridge).
The Jews which were of Asia - Who resided in Asia Minor, but who had come up to Jerusalem for purposes of worship. Compare the notes on Acts 2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:27: the Jews: Act 24:18
stirred: Act 6:12, Act 13:50, Act 14:2, Act 14:5, Act 14:19, Act 17:5, Act 17:6, Act 17:13, Act 18:12; Kg1 21:25
and laid: Act 4:3, Act 5:18, Act 26:21; Luk 21:12
Geneva 1599
21:27 (5) And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him,
(5) A preposterous zeal is the cause of great confusion and great troubles.
John Gill
21:27 And when the seven days were almost ended,.... The Syriac version renders it, "when the seventh day was come"; from the time that Paul came to Jerusalem: some understand this of the seven weeks from the passover to Pentecost, and that it was when they were almost ended, and the day of Pentecost was at hand, for which Paul came up to Jerusalem; but rather, the seven days of purification of the Nazarites are meant:
the Jews which were of Asia; and it may be chiefly of Ephesus, the metropolis of Asia; who knew Paul there, and were his implacable enemies; for this is to be understood of the unbelieving Jews, who were come up to the feast of Pentecost:
when they saw him in the temple; where he was come to bring his offering, on account of his vow:
stirred up all the people; against the apostle; incensed them with stories about him, how that he was an opposer of Moses and his laws, and was now defiling the temple, by bringing in Heathens into it:
and laid hands on him; in a violent manner, and dragged him out of the temple.
John Wesley
21:27 And when the seven days were about to be accomplished - When after giving notice to the priests, they were entering upon the accomplishment of those days. It was toward the beginning of them that Paul was seized. The Jews that were from Asia - Some of those Jews who came from Asia to the feast.
Robert Jamieson, A. R. Fausset and David Brown
21:27 the Jews . . . of Asia--in all likelihood those of Ephesus (since they recognized Trophimus apparently as a townsman, Acts 21:29), embittered by their discomfiture (Acts 19:9, &c.).
21:2821:28: Ա՛րք Իսրայէլացիք՝ օգնեցէ՛ք. ա՛յս ա՛յր է՝ որ հակառա՛կ ժողովրդեանն եւ օրինացն եւ տեղւոյս այսորիկ՝ ամենեցուն ամենայն ուրեք ուսուցանէ. մինչեւ հեթանո՛սս եւս եմոյծ ՚ի տաճարն՝ եւ պղծեա՛ց զսուրբ տեղիսն[2692]։ [2692] Ոմանք. Հեթանոսս եմոյծ... զսուրբ տեղին։
28. «Ո՛վ իսրայէլացիներ, օգնեցէ՛ք, այս մարդն է, որ, հակառակ ժողովրդի եւ օրէնքի ու այս սրբավայրի, ամենուր ամենքին ուսուցանում է. մինչեւ իսկ հեթանոսներին տաճար մտցրեց եւ այս սուրբ տեղը պղծեց»:
28 «Իսրայելացի՛ մարդիկ, օգնութեան հասէք։ Աս այն մա՛րդն է՝ որ ամէն տեղ ժողովուրդին եւ օրէնքին ու այս տեղին դէմ բան կը սորվեցնէ ամենուն. նոյնիսկ տաճարին մէջ Յոյներ ալ մտցուց եւ այս սուրբ տեղը պղծեց».
Արք Իսրայելացիք, օգնեցէք. այս այր է որ հակառակ ժողովրդեանն եւ օրինացն եւ տեղւոյս այսորիկ ամենեցուն ամենայն ուրեք ուսուցանէ, մինչեւ հեթանոսս եւս եմոյծ ի տաճարն եւ պղծեաց զսուրբ տեղին:

21:28: Ա՛րք Իսրայէլացիք՝ օգնեցէ՛ք. ա՛յս ա՛յր է՝ որ հակառա՛կ ժողովրդեանն եւ օրինացն եւ տեղւոյս այսորիկ՝ ամենեցուն ամենայն ուրեք ուսուցանէ. մինչեւ հեթանո՛սս եւս եմոյծ ՚ի տաճարն՝ եւ պղծեա՛ց զսուրբ տեղիսն[2692]։
[2692] Ոմանք. Հեթանոսս եմոյծ... զսուրբ տեղին։
28. «Ո՛վ իսրայէլացիներ, օգնեցէ՛ք, այս մարդն է, որ, հակառակ ժողովրդի եւ օրէնքի ու այս սրբավայրի, ամենուր ամենքին ուսուցանում է. մինչեւ իսկ հեթանոսներին տաճար մտցրեց եւ այս սուրբ տեղը պղծեց»:
28 «Իսրայելացի՛ մարդիկ, օգնութեան հասէք։ Աս այն մա՛րդն է՝ որ ամէն տեղ ժողովուրդին եւ օրէնքին ու այս տեղին դէմ բան կը սորվեցնէ ամենուն. նոյնիսկ տաճարին մէջ Յոյներ ալ մտցուց եւ այս սուրբ տեղը պղծեց».
zohrab-1805▾ eastern-1994▾ western am▾
21:2828: крича: мужи Израильские, помогите! этот человек всех повсюду учит против народа и закона и места сего; притом и Еллинов ввел в храм и осквернил святое место сие.
21:28  κράζοντες, ἄνδρες ἰσραηλῖται, βοηθεῖτε· οὖτός ἐστιν ὁ ἄνθρωπος ὁ κατὰ τοῦ λαοῦ καὶ τοῦ νόμου καὶ τοῦ τόπου τούτου πάντας πανταχῇ διδάσκων, ἔτι τε καὶ ἕλληνας εἰσήγαγεν εἰς τὸ ἱερὸν καὶ κεκοίνωκεν τὸν ἅγιον τόπον τοῦτον.
21:28. κράζοντες ( clamoring-to ,"Ἄνδρες (Men) Ἰσραηλεῖται, (Israel-belongers,"βοηθεῖτε: (ye-should-holler-run-unto) οὗτός (the-one-this) ἐστιν (it-be) ὁ (the-one) ἄνθρωπος (a-mankind) ὁ (the-one) κατὰ (down) τοῦ (of-the-one) λαοῦ (of-a-people) καὶ (and) τοῦ (of-the-one) νόμου (of-a-parcelee) καὶ (and) τοῦ (of-the-one) τόπου (of-an-occasion) τούτου (of-the-one-this) πάντας ( to-all ) πανταχῇ (unto-all-areas) διδάσκων, (teaching,"ἔτι (if-to-a-one) τε (also) καὶ (and) Ἕλληνας (to-Hellians) εἰσήγαγεν (it-had-led-into) εἰς (into) τὸ (to-the-one) ἱερὸν (to-sacred) καὶ (and) κεκοίνωκεν (it-had-come-to-en-common) τὸν (to-the-one) ἅγιον (to-hallow-belonged) τόπον (to-an-occasion) τοῦτον. (to-the-one-this)
21:28. viri israhelitae adiuvate hic est homo qui adversus populum et legem et locum hunc omnes ubique docens insuper et gentiles induxit in templum et violavit sanctum locum istumMen of Israel, help: This is the man that teacheth all men every where against the people and the law and this place; and moreover hath brought in Gentiles into the temple and hath violated this holy place.
28. crying out, Men of Israel, help: This is the man, that teacheth all men everywhere against the people, and the law, and this place: and moreover he brought Greeks also into the temple, and hath defiled this holy place.
Crying out, Men of Israel, help: This is the man, that teacheth all [men] every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place:

28: крича: мужи Израильские, помогите! этот человек всех повсюду учит против народа и закона и места сего; притом и Еллинов ввел в храм и осквернил святое место сие.
21:28  κράζοντες, ἄνδρες ἰσραηλῖται, βοηθεῖτε· οὖτός ἐστιν ὁ ἄνθρωπος ὁ κατὰ τοῦ λαοῦ καὶ τοῦ νόμου καὶ τοῦ τόπου τούτου πάντας πανταχῇ διδάσκων, ἔτι τε καὶ ἕλληνας εἰσήγαγεν εἰς τὸ ἱερὸν καὶ κεκοίνωκεν τὸν ἅγιον τόπον τοῦτον.
21:28. viri israhelitae adiuvate hic est homo qui adversus populum et legem et locum hunc omnes ubique docens insuper et gentiles induxit in templum et violavit sanctum locum istum
Men of Israel, help: This is the man that teacheth all men every where against the people and the law and this place; and moreover hath brought in Gentiles into the temple and hath violated this holy place.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
28: "Кричащее" обвинение Павла имеет характер той же клеветы, как и в 21: ст.

"Учит против народа и закона и места сего" (т. e. храма cp. VI:13-14). Обвинение преувеличенное, с извращением самой сути проповеди апостольской, имевшей совершенно другие возвышенные цели, вовсе не исчерпывающиеся такими отрицательными сторонами, как проповедь против народа, закона и храма. Зато для возбуждения толпы это было самое действительное и сильное средство. Само по себе страшное и достаточное, эта обвинение подкрепляется новым, представлявшим, так сказать, фактическое доказательство и рассчитанным на возбуждение. Это - введение во храм еллинов, т. е. язычников, причем множественное число берется вместо единственного (ст. 29) для усиления обвинения и возмущения.

"Ввел во храм..." - т. е. во двор израильтян, куда запрещалось входить язычникам, под опасением осквернения храма.
Adam Clarke: Commentary on the Bible - 1831
21:28: This is the man that teacheth, etc. - As much as if they had said: This is the man concerning whom we wrote to you; who in every place endeavors to prejudice the Gentiles against the Jews, against the Mosaic law, and against the temple and its services.
Brought Greeks also into the temple - This was a most deliberate and malicious untruth: Paul could accomplish no purpose by bringing any Greek or Gentile into the temple; and their having seen Trophimus, an Ephesian, with him, in the city only, was no ground on which to raise a slander that must so materially affect both their lives. Josephus informs us, War, lib. v. cap. 5, sec. 2, that on the wall which separated the court of the Gentiles from that of the Israelites was an inscription in Greek and Latin letters, which stated that no stranger was permitted to come within the holy place on pain of death. With such a prohibition as this before his eyes, was it likely that St. Paul would enter into the temple in company with an uncircumcised Greek? The calumny refutes itself.
Albert Barnes: Notes on the Bible - 1834
21:28: Men of Israel - Jews. All who are the friends of the Law of Moses.
This is the man ... - This implies that they had before given information to the Jews at Jerusalem that there was such a man, and they now exulted in the fact that they had found him. They therefore called on all these to aid in securing and punishing him.
That teacheth ... - See the notes on Act 6:13-14.
Against the people - The people of the Jews. That is, they pretended that he taught that the customs and laws of the Jewish nation were not binding, and endeavored to prejudice all people against them.
And the law - The Law of Moses.
And this place - The temple. Everything against the Law would be interpreted also as being against the temple, as most of the ceremonies required in the Law were celebrated there. It is possible also that Paul might have declared that the temple was to be destroyed. Compare Act 6:13-14.
And further, brought Greeks ... - The temple was surrounded by various areas called courts. See the notes on Mat 21:12. The outermost of these courts was called the court of the Gentiles, and into that it was lawful for the Gentiles to enter. But the word "temple" here refers, doubtless, to the parts of the area appropriated especially to the Israelites, and which it was unlawful for a Gentile to enter. These parts are marked "GGGG" in the plan of the temple. See the notes at Mat 21:12.
And hath polluted ... - He has defiled the temple by thus introducing a Gentile. No greater defilement, in their view, could scarcely be conceived. No more effective appeal could be made to the passions of the people than this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:28: Men: Act 19:26-28, Act 24:5, Act 24:6
This is: Act 21:21, Act 6:13, Act 6:14, Act 24:5, Act 24:6, Act 24:18, Act 26:20, Act 26:21
brought: Jer 7:4-15; Lam 1:10
John Gill
21:28 Crying out, men of Israel, help,.... The Arabic and Ethiopic versions read, "help us"; to hold Paul, on whom they had laid their hands, and to assist in beating him: but why such an outcry for help against a single man, and he but little of stature, and weak in body, and so easily held and overpowered? it may be they chose to engage others with them, to give the greater countenance to their actions, and for their own security and protection, should they be opposed or called to an account;
this is the man that teacheth all men everywhere against the people; the people of the Jews, saying that they were not the only people of God; that God was the God of the Gentiles, as well as of the Jews; that God had chosen, and called, and saved some of the one, as well as of the other; that the Gentiles shared in the favour of God, and the blessings of the Messiah; that the Gospel was to be preached to them, and a people taken out of them for his glory; and that the people of the Jews would be rejected for their unbelief and impenitence, and in a little time utterly destroyed as a nation; which, and the like, these Asiatic Jews interpreted as speaking against them; whereas no man had a stronger natural affection for his countrymen, or a more eager and importunate desire for their spiritual and eternal welfare, than the apostle had;
and the law; the law of Moses, both moral and ceremonial; for they not only were displeased with him for asserting the abrogation of the latter, but traduced him as an enemy to the former; representing him as an Antinomian, because he denied justification to be by the works of the law, and asserted Christ to be the end of the law for righteousness; whereas he was so far from making void the law hereby, that he established it, and secured the rights and honours of it; yea, they went further, and represented him as a libertine, saying, let us do evil that good may come; but this was all calumny:
and this place: meaning the temple, in which they then were; the Alexandrian copy reads, "this holy place"; as it is expressed in a following clause; the reason of this charge was, because that he had taught, that the sacrifices of God were the sacrifices of prayer and of praise, and that these were to be offered up in every place; and that divine service and religious worship were not tied to the temple at Jerusalem, but that, agreeably to the doctrine of Christ, men might worship the Father anywhere, and lift up holy hands in every place; and perhaps he might have asserted, that the temple of Jerusalem would be destroyed in a short time, as Christ had predicted:
and further, brought Greeks also unto the temple, and hath polluted this holy place; that part of the temple, which they supposed Paul had brought Greeks or Gentiles into, could not be the most holy place, for into that only the high priest went, once a year; nor that part of the holy place called the court of the priests, for into that only priests went, and other Israelites were not admitted, unless on some particular occasions; as to lay hands on the sacrifice, for the slaying of it, or waving some part of it (x); but it must be either the court of the Israelites, or the court of the women, into which Paul, with the four men that had the vow, entered; and as Dr. Lightfoot thinks, it was the latter; for in, the south east of this court was the Nazarite's chamber, in which they boiled their peace offerings, shaved their heads, and put the hair under the pot (y): now though Gentiles might come into the mountain of the house, which was all the outmost circumambient space within the wall, which encompassed the whole area, yet they might not come into any of these courts, no, nor even into what they call the "Chel"; for they say, that the Chel is more holy than the mountain of the house, because no Gentile, or one defiled with the dead, enters there (z); now the Chel was an enclosure before these courts, and at the entrance into it pillars were erected, and upon them were inscriptions in Greek and Latin, signifying that no strangers should enter into the holy place (a).
(x) Misn. Celim, c. 1. sect. 8. (y) Misn. Middot, c. 2. sect. 5. (z) Misn. Celim, ib. (a) Joseph. Antiqu. l. 15. c. 14. sect. 5.
John Wesley
21:28 Against the people - The Jewish nation; and the law - Of Moses; and this place - The temple. Yea, and hath even brought Greeks into the temple - They might come into the outer court. But they imagined Paul had brought then into the inner temple, and had thereby polluted it.
21:2921:29: Քանզի էր յառաջագոյն տեսեալ զՏրոփիմոս զԵփեսացի ՚ի քաղաքին ընդ նմա. զոր կարծէին եթէ ՚ի տաճա՛ր անդր եմոյծ Պաւղոս[2693]։ [2693] Յօրինակին. ԶՏրիփիմոս զԵփե՛՛։
29. Ըստ որում առաջուց նրա հետ քաղաքում տեսել էին Տրոփիմոս Եփեսացուն եւ կարծում էին, թէ Պօղոսը նրան տաճար մտցրեց:
29 Վասն զի նախապէս Եփեսացի Տրոփիմոսը իրեն հետ քաղաքին մէջ տեսեր էին եւ կը կարծէին թէ Պօղոս զանիկա տաճարը մտցուց.
Քանզի էր յառաջագոյն տեսեալ զՏրոփիմոս զԵփեսացի ի քաղաքին ընդ նմա. զոր կարծէին եթէ ի տաճար անդր եմոյծ Պաւղոս:

21:29: Քանզի էր յառաջագոյն տեսեալ զՏրոփիմոս զԵփեսացի ՚ի քաղաքին ընդ նմա. զոր կարծէին եթէ ՚ի տաճա՛ր անդր եմոյծ Պաւղոս[2693]։
[2693] Յօրինակին. ԶՏրիփիմոս զԵփե՛՛։
29. Ըստ որում առաջուց նրա հետ քաղաքում տեսել էին Տրոփիմոս Եփեսացուն եւ կարծում էին, թէ Պօղոսը նրան տաճար մտցրեց:
29 Վասն զի նախապէս Եփեսացի Տրոփիմոսը իրեն հետ քաղաքին մէջ տեսեր էին եւ կը կարծէին թէ Պօղոս զանիկա տաճարը մտցուց.
zohrab-1805▾ eastern-1994▾ western am▾
21:2929: Ибо перед тем они видели с ним в городе Трофима Ефесянина и думали, что Павел его ввел в храм.
21:29  ἦσαν γὰρ προεωρακότες τρόφιμον τὸν ἐφέσιον ἐν τῇ πόλει σὺν αὐτῶ, ὃν ἐνόμιζον ὅτι εἰς τὸ ἱερὸν εἰσήγαγεν ὁ παῦλος.
21:29. ἦσαν (They-were) γὰρ (therefore) προεωρακότες ( having-had-come-to-discern-before-unto ) Τρόφιμον (to-a-Trofimos) τὸν (to-the-one) Ἐφέσιον (to-Efesos-belonged) ἐν (in) τῇ (unto-the-one) πόλει (unto-a-city) σὺν (together) αὐτῷ, (unto-it,"ὃν (to-which) ἐνόμιζον (they-were-parceleeing-to) ὅτι (to-which-a-one) εἰς (into) τὸ (to-the-one) ἱερὸν (to-sacred) εἰσήγαγεν (it-had-led-into,"ὁ (the-one) Παῦλος. (a-Paulos)
21:29. viderant enim Trophimum Ephesium in civitate cum ipso quem aestimaverunt quoniam in templum induxisset Paulus(For they had seen Trophimus the Ephesian in the city with him. whom they supposed that Paul had brought into the temple.)
29. For they had before seen with him in the city Trophimus the Ephesian, whom they supposed that Paul had brought into the temple.
For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple:

29: Ибо перед тем они видели с ним в городе Трофима Ефесянина и думали, что Павел его ввел в храм.
21:29  ἦσαν γὰρ προεωρακότες τρόφιμον τὸν ἐφέσιον ἐν τῇ πόλει σὺν αὐτῶ, ὃν ἐνόμιζον ὅτι εἰς τὸ ἱερὸν εἰσήγαγεν ὁ παῦλος.
21:29. viderant enim Trophimum Ephesium in civitate cum ipso quem aestimaverunt quoniam in templum induxisset Paulus
(For they had seen Trophimus the Ephesian in the city with him. whom they supposed that Paul had brought into the temple.)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Это последнее обвинение было явной клеветой, основанной на том только, что обвинителям показалось, будто Павел вводил во храм своего спутника Трофима (XX:4), с которым они видели его в храме.
Albert Barnes: Notes on the Bible - 1834
21:29: In the city - In Jerusalem. As he was with Paul, it was inferred that he would attend him everywhere.
Trophimus - He had accompanied Paul on his way from Ephesus, Act 20:4.
Whom they supposed ... - This is a most striking illustration of the manner in which accusations are often brought against others. They had seen him with Paul in the city; they inferred, therefore, that he had been with him in the temple. They did not even pretend that they had seen him in the temple; but the inference was enough to inflame the angry and excitable passions of the multitude. So in the accusations which people now often make of others. They see one thing, they infer another; they could testify to one thing, but they conclude that another thing will also be true, and that other thing they charge on them as the truth. If people would state facts as they are, no small part of the slanderous accusations against others would cease. An end would be made of the most of the charges of falsehood, error, heresy, dishonesty, double-dealing, and immorality. If a statement is made, it should be of the thing as it was. If we attempt to say what a man has done, it should not be what we suppose he has done. If we attempt to state what he believes, it should not be what we suppose he believes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:29: Trophimus: Act 20:4; Ti2 4:20
John Gill
21:29 For they had seen before with him in the city,.... Not of Ephesus, but of Jerusalem:
Trophimus an Ephesian; the same that is mentioned in Acts 20:4 whom these Jews of Asia, and who very probably were inhabitants of Ephesus, knew very well to be a Gentile:
whom they supposed Paul had brought into the temple; for seeing him walk with the apostle very familiarly through the streets of Jerusalem, they concluded from thence, that he took him with him into the temple, which was a very rash and ill grounded conclusion; and which shows the malignity and virulence of their minds, and how ready they were to make use of any opportunity, and take up any occasion against him, even a bare surmise, and which had no show of probability in it; for it can never be thought, that while Paul was using methods to remove the prejudices of the Jews against him, he should take such a step as this, to introduce a Gentile into the holy place, which he knew was unlawful, and would greatly irritate and provoke them.
Robert Jamieson, A. R. Fausset and David Brown
21:29 Trophimus--(See on Acts 20:4).
21:3021:30: Շարժեցա՛ւ քաղաքն ամենայն, եւ կուտեցա՛ւ ժողովուրդն. եւ առեալ զՊաւղոս ձգէին արտաքոյ տաճարին. եւ վաղվաղակի փակեցա՛ն դրունքն[2694], [2694] Յօրինակին պակասէր. Քաղաքն ամենայն։
30. Ամբողջ քաղաքը շարժուեց, եւ ժողովուրդը խռնուեց. բռնելով Պօղոսին՝ քարշ տուեցին տաճարից դուրս. եւ իսկոյն դռները փակուեցին:
30 Ու բոլոր քաղաքը շարժեցաւ եւ ժողովուրդը դիզուեցաւ ու բռնեցին Պօղոսը տաճարէն դուրս քաշեցին եւ շուտ մը դռները գոցուեցան։
Շարժեցաւ քաղաքն ամենայն, եւ կուտեցաւ ժողովուրդն, եւ առեալ զՊաւղոս` ձգէին արտաքոյ տաճարին. եւ վաղվաղակի փակեցան դրունքն:

21:30: Շարժեցա՛ւ քաղաքն ամենայն, եւ կուտեցա՛ւ ժողովուրդն. եւ առեալ զՊաւղոս ձգէին արտաքոյ տաճարին. եւ վաղվաղակի փակեցա՛ն դրունքն[2694],
[2694] Յօրինակին պակասէր. Քաղաքն ամենայն։
30. Ամբողջ քաղաքը շարժուեց, եւ ժողովուրդը խռնուեց. բռնելով Պօղոսին՝ քարշ տուեցին տաճարից դուրս. եւ իսկոյն դռները փակուեցին:
30 Ու բոլոր քաղաքը շարժեցաւ եւ ժողովուրդը դիզուեցաւ ու բռնեցին Պօղոսը տաճարէն դուրս քաշեցին եւ շուտ մը դռները գոցուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
21:3030: Весь город пришел в движение, и сделалось стечение народа; и, схватив Павла, повлекли его вон из храма, и тотчас заперты были двери.
21:30  ἐκινήθη τε ἡ πόλις ὅλη καὶ ἐγένετο συνδρομὴ τοῦ λαοῦ, καὶ ἐπιλαβόμενοι τοῦ παύλου εἷλκον αὐτὸν ἔξω τοῦ ἱεροῦ, καὶ εὐθέως ἐκλείσθησαν αἱ θύραι.
21:30. ἐκινήθη (It-was-moved-unto) τε (also) ἡ (the-one) πόλις (a-city) ὅλη (whole) καὶ (and) ἐγένετο ( it-had-became ) συνδρομὴ (a-circuiting-together) τοῦ (of-the-one) λαοῦ, (of-a-people,"καὶ (and) ἐπιλαβόμενοι ( having-had-taken-upon ) τοῦ (of-the-one) Παύλου (of-a-Paulos) εἷλκον (they-were-hauling) αὐτὸν (to-it) ἔξω (out-unto-which) τοῦ (of-the-one) ἱεροῦ, (of-sacred,"καὶ (and) εὐθέως (unto-straight) ἐκλείσθησαν (they-were-latched) αἱ (the-ones) θύραι. (portals)
21:30. commotaque est civitas tota et facta est concursio populi et adprehendentes Paulum trahebant eum extra templum et statim clausae sunt ianuaeAnd he whole city was in an uproar: and the people ran together. And taking Paul, they drew him out of the temple: and immediately the doors were shut.
30. And all the city was moved, and the people ran together: and they laid hold on Paul, and dragged him out of the temple: and straightway the doors were shut.
And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut:

30: Весь город пришел в движение, и сделалось стечение народа; и, схватив Павла, повлекли его вон из храма, и тотчас заперты были двери.
21:30  ἐκινήθη τε ἡ πόλις ὅλη καὶ ἐγένετο συνδρομὴ τοῦ λαοῦ, καὶ ἐπιλαβόμενοι τοῦ παύλου εἷλκον αὐτὸν ἔξω τοῦ ἱεροῦ, καὶ εὐθέως ἐκλείσθησαν αἱ θύραι.
21:30. commotaque est civitas tota et facta est concursio populi et adprehendentes Paulum trahebant eum extra templum et statim clausae sunt ianuae
And he whole city was in an uproar: and the people ran together. And taking Paul, they drew him out of the temple: and immediately the doors were shut.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
30: Ложное обвинение, основанное на ложном подозрении, вполне достигшее своей цели - взвинтить до крайности возбуждение народа, угрожало смертельною опасностью для Павла, так как иудеи утверждали, что имеют право убить всякого язычника, даже и римлянина, нарушившего безусловное запрещение входить во храм. Кажется, и римская власть, вообще не осмеливавшаяся оскорблять религиозное чувство покоренных народов, готова была серьезно защищать неприкосновенность храма.

Павел был на волоске от гибели: "повлекли его вон из храма" для совершения убийства. Последнее должно было совершиться за городом через побиение камнями (VII:58). Но ввиду того, что толпа была крайне возбуждена и могла тут же растерзать Павла, "тотчас заперты были двери", чтобы, оградив этим самым храм от осквернения смертоубийством, развязать руки толпе, устремившейся на растерзание Павла (31: ст. ). Здесь видно, таким образом, предупредительное сочувствие толпе со стороны самих служителей храма и полное разрешение на немедленную расправу с ненавистным для всех их человеком.
Adam Clarke: Commentary on the Bible - 1831
21:30: They took Paul - They tumultuously seized on him; and drew him out of the temple, out of the court of the Israelites, where he was worshipping: and - the doors were shut; the doors of the court of the Gentiles, probably to prevent Paul from getting any succor from his friends in the city; for their whole proceedings show that they purposed to murder him: they brought him out of the court of the Israelites, that court being peculiarly holy, that it might not be defiled by his blood; and they shut the court of the Gentiles, that they might have the opportunity unmolested of killing him in that place; for the court of the Gentiles was reckoned to be less holy than that of the Israelites.
Albert Barnes: Notes on the Bible - 1834
21:30: The city was moved - Was agitated; was thrown into commotion.
Drew him out of the temple - Under the pretence that he had defiled it. The evident design was to put him to death, Act 21:31.
The doors were shut - The doors leading into the courts of the temple.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:30: all: Act 16:20-22, Act 19:29, Act 26:21; Mat 2:3, Mat 21:10
and they: Act 7:57, Act 7:58, Act 16:19; Luk 4:29; Co2 11:26
John Gill
21:30 And all the city was moved, and the people ran together,.... The outcry in the temple reached the ears of some that were without, and these alarmed others; so that the report of a disturbance in the temple soon went through the whole city; and brought people out of their houses, who ran together in great numbers, to see what was the matter:
and they took Paul and drew him out of the temple; as unworthy to be in that holy place; and that it might not be defiled with his blood; for their intention was nothing less than to take away his life:
and forthwith the doors were shut; not of themselves, as if there was something miraculous in it, as some have thought, but by the door keepers, the Levites; and which might be done, partly to prevent Paul's returning into it for refuge at the horns of the altar, and partly to keep out the Gentiles from coming in, they were alarmed with.
John Wesley
21:30 And immediately the gates were shut - Both to prevent any farther violation of the temple; and to prevent Paul's taking sanctuary at the horns of the altar.
Robert Jamieson, A. R. Fausset and David Brown
21:30 took Paul, and drew him out of the temple; and forthwith the doors were shut--that the murder they meant to perpetrate might not pollute that holy place.
21:3121:31: եւ խնդրէին զնա սպանանել։ Եհաս զրոյց ՚ի հազարապետ գնդին, եթէ խռովեա՛լ է ամենայն Երուսաղէմ։
31. Նրան ուզում էին սպանել: Գնդի հազարապետին լուր հասաւ, թէ ամբողջ Երուսաղէմը յուզման մէջ է:
31 Ու երբ անոնք կ’ուզէին զանիկա սպաննել, լուր հասաւ գունդին հազարապետին թէ բոլոր Երուսաղէմը իրար անցեր է։
Եւ խնդրէին զնա սպանանել. եհաս զրոյց ի հազարապետ գնդին, եթէ խռովեալ է ամենայն Երուսաղէմ:

21:31: եւ խնդրէին զնա սպանանել։ Եհաս զրոյց ՚ի հազարապետ գնդին, եթէ խռովեա՛լ է ամենայն Երուսաղէմ։
31. Նրան ուզում էին սպանել: Գնդի հազարապետին լուր հասաւ, թէ ամբողջ Երուսաղէմը յուզման մէջ է:
31 Ու երբ անոնք կ’ուզէին զանիկա սպաննել, լուր հասաւ գունդին հազարապետին թէ բոլոր Երուսաղէմը իրար անցեր է։
zohrab-1805▾ eastern-1994▾ western am▾
21:3131: Когда же они хотели убить его, до тысяченачальника полка дошла весть, что весь Иерусалим возмутился.
21:31  ζητούντων τε αὐτὸν ἀποκτεῖναι ἀνέβη φάσις τῶ χιλιάρχῳ τῆς σπείρης ὅτι ὅλη συγχύννεται ἰερουσαλήμ,
21:31. Ζητούντων ( Of-seeking-unto ) τε (also) αὐτὸν (to-it) ἀποκτεῖναι (to-have-killed-off) ἀνέβη (it-had-stepped-up) φάσις (a-manifesting) τῷ (unto-the-one) χιλιάρχῳ (unto-a-first-of-thousand) τῆς (of-the-one) σπείρης (of-whorled) ὅτι (to-which-a-one) ὅλη (whole) συνχύννεται (it-be-poured-together) Ἰερουσαλήμ, (an-Hierousalem,"
21:31. quaerentibus autem eum occidere nuntiatum est tribuno cohortis quia tota confunditur HierusalemAnd as they went about to kill him, it was told the tribune of the band that all Jerusalem was in confusion.
31. And as they were seeking to kill him, tidings came up to the chief captain of the band, that all Jerusalem was in confusion.
And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar:

31: Когда же они хотели убить его, до тысяченачальника полка дошла весть, что весь Иерусалим возмутился.
21:31  ζητούντων τε αὐτὸν ἀποκτεῖναι ἀνέβη φάσις τῶ χιλιάρχῳ τῆς σπείρης ὅτι ὅλη συγχύννεται ἰερουσαλήμ,
21:31. quaerentibus autem eum occidere nuntiatum est tribuno cohortis quia tota confunditur Hierusalem
And as they went about to kill him, it was told the tribune of the band that all Jerusalem was in confusion.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: "Тысяченачальник полка..." - главный командир римского отряда войск, помещавшихся в крепости Антониевой, примыкавшей с северо-западной стороны к внешней стене храма, соединяясь с галереями ее посредством лестниц (ст. 35). Имя этого тысяченачальника Клавдий Лисий (XXIII:26).
Adam Clarke: Commentary on the Bible - 1831
21:31: The chief captain of the band - The Roman tribune, who had a troop of soldiers under him, which lodged in general in the castle of Antonia, which was built at the angle where the northern and western porticoes of the outer court of the temple were joined together. This castle was built by John Hyrcanus, high priest of the Jews: it was at first called Baris, and was the royal residence of the Asmoneans, as long as they reigned in Jerusalem. It was beautified by Herod the Great, and called Antonia, in honor of his friend Mark Antony. By this castle the temple was commanded, as it stood on higher ground. Josephus describes this castle, War, b. v. chap. 5, sec. 8, "as having four towers, from one of which the whole temple was overlooked; and that one of the towers was joined to the porticoes of the temple, and had a double pair of stairs from it, by which soldiers in the garrison were used to come down with their arms to the porticoes, on the festival days, to keep the people quiet; for, as the temple was a guard to the city, so this castle was a guard to the temple." "It seems, therefore," says Bp. Pearce, "to me very plain, that the place where the Jews were about to kill Paul was the court of the Gentiles, the porticoes being there; and that the chief captain came down there to his rescue." The name of this chief captain, or tribune, was Claudius Lysias, as we learn from Act 23:26.
Albert Barnes: Notes on the Bible - 1834
21:31: And as they went about to kill him - Greek: they seeking to kill him. This was evidently done in a popular tumult, as had been done in the case of Stephen, Acts 7: They could not pretend that they had a right to do it by law.
Tidings came - The news, or rumour came; he was told of it.
The chief captain of the band - This band or body of Roman soldiers was stationed in the castle Antonia, on the north of the temple. This was built by John Hyrcanus, high priest of the Jews, and was by him called Baris. It was beautified and strengthened by Herod the Great, and was called Antonia in honor of his friend, Mark Antony. Josephus describes this castle as consisting of four towers, one of which overlooked the temple, and which he says was 70 cubits high (Jewish Wars, book 5, chapter 5, section 8). In this castle a guard of Roman soldiers was stationed to secure the temple and to maintain the peace. The commander of this cohort is here called "the chief captain." Reference is made to this guard several times in the New Testament, Mat 27:65-66; Joh 18:12; Act 5:26. The word translated "chief captain" denotes properly "one who commanded 1, 000 men." The band σπεῖρα speira was the tenth part of a legion, and consisted sometimes of four hundred and twenty-five soldiers, at others of five hundred, and at others of six hundred, according to the size of the legion. The name of this captain was Claudius Lysias, Act 23:26.
In an uproar - That the whole city was in commotion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:31: as: Act 22:22, Act 26:9, Act 26:10; Joh 16:2; Co2 11:23-33
chief: Act 23:17, Act 24:7, Act 24:22, Act 25:23; Joh 18:12
that all: Act 21:38, Act 17:5, Act 19:40; Kg1 1:41; Mat 26:5; Mar 14:2
Geneva 1599
21:31 (6) And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar.
(6) God finds some even amongst the wicked and profane themselves, to hinder the endeavours of the rest.
John Gill
21:31 And as they went about to kill him,.... In the manner as zealots did, without bringing him before any court of judicature, without any charge, trial, and condemnation:
tidings came unto the chief captain of the band; the Roman band of soldiers, who were placed near the temple, to keep the peace of the city, and persons in order; and who were more especially needful, at such a time as the feast of Pentecost, when there was such a great concourse of people in the city, and indeed always were in arms at such times (b); this chief captain was Claudius Lysias, as appears from Acts 23:26 to him the report of the disturbance was brought; or as it is in the Greek text, the "fame ascended" to him; who very likely might be in the tower of Antonia, which joined to the temple:
that all Jerusalem was in an uproar; or in confusion, and therefore it became him, as a Roman officer, to take care to quell it, lest it should issue in sedition and rebellion.
(b) Joseph. de Bello Jud. l. 2. c. 12. sect. 1. & l. 5. c. 5. sect. 8.
John Wesley
21:31 And as they went about to kill him - It was a rule among the Jews, that any uncircumcised person who came into the inner temple, might be stoned without farther process. And they seemed to think Paul, who brought such in thither, deserved no better treatment. Word came to the tribune - A cohort or detachment of soldiers, belonging to the Roman legion, which lodged in the adjacent castle of Antonia, were stationed on feast days near the temple, to prevent disorders. It is evident, Lysias himself was not present, when the tumult began. Probably he was the oldest Roman tribune (or colonel) then at Jerusalem. And as such he was the commanding officer of the legion quartered at the castle.
Robert Jamieson, A. R. Fausset and David Brown
21:31 tidings came--literally, "went up," that is, to the fortress of Antonia, where the commandant resided. See on Acts 21:32. This part of the narrative is particularly graphic.
21:3221:32: Որոյ անդէն առեալ զօրականս եւ հարիւրապետս՝ դիմեա՛ց ՚ի վերայ նոցա. եւ նոցա տեսեալ զհազարապետն եւ զզօրականսն, դադարեցի՛ն ՚ի հարկանելոյ զՊաւղոս[2695]։ [2695] Օրինակ մի. Անդէն տուեալ զօրա՛՛... տեսեալ զհարիւրապետն։
32. Սա իսկոյն զինուորներ եւ հարիւրապետներ առնելով իր հետ՝ շարժուեց նրանց վրայ: Եւ նրանք, տեսնելով հազարապետին ու զինուորներին, դադարեցին Պօղոսին ծեծելուց:
32 Ան ալ անմիջապէս զինուորներ եւ հարիւրապետներ առած՝ անոնց վրայ վազեց։ Անոնք ալ հազարապետը եւ զինուորները տեսնելով՝ Պօղոսը ծեծելէ դադարեցան։
Որոյ անդէն առեալ զօրականս եւ հարիւրապետս` դիմեաց ի վերայ նոցա. եւ նոցա տեսեալ զհազարապետն եւ զզօրականսն, դադարեցին ի հարկանելոյ զՊաւղոս:

21:32: Որոյ անդէն առեալ զօրականս եւ հարիւրապետս՝ դիմեա՛ց ՚ի վերայ նոցա. եւ նոցա տեսեալ զհազարապետն եւ զզօրականսն, դադարեցի՛ն ՚ի հարկանելոյ զՊաւղոս[2695]։
[2695] Օրինակ մի. Անդէն տուեալ զօրա՛՛... տեսեալ զհարիւրապետն։
32. Սա իսկոյն զինուորներ եւ հարիւրապետներ առնելով իր հետ՝ շարժուեց նրանց վրայ: Եւ նրանք, տեսնելով հազարապետին ու զինուորներին, դադարեցին Պօղոսին ծեծելուց:
32 Ան ալ անմիջապէս զինուորներ եւ հարիւրապետներ առած՝ անոնց վրայ վազեց։ Անոնք ալ հազարապետը եւ զինուորները տեսնելով՝ Պօղոսը ծեծելէ դադարեցան։
zohrab-1805▾ eastern-1994▾ western am▾
21:3232: Он, тотчас взяв воинов и сотников, устремился на них; они же, увидев тысяченачальника и воинов, перестали бить Павла.
21:32  ὃς ἐξαυτῆς παραλαβὼν στρατιώτας καὶ ἑκατοντάρχας κατέδραμεν ἐπ᾽ αὐτούς· οἱ δὲ ἰδόντες τὸν χιλίαρχον καὶ τοὺς στρατιώτας ἐπαύσαντο τύπτοντες τὸν παῦλον.
21:32. ὃς (which) ἐξαυτῆς (out-of-it) παραλαβὼν (having-taken-beside) στρατιώτας (to-amass-belongers) καὶ (and) ἑκατοντάρχας (to-firsters-of-hundred) κατέδραμεν (it-had-circuited-down) ἐπ' (upon) αὐτούς, (to-them) οἱ (the-ones) δὲ (moreover) ἰδόντες ( having-had-seen ) τὸν (to-the-one) χιλίαρχον (to-a-first-of-thousand) καὶ (and) τοὺς (to-the-ones) στρατιώτας (to-amass-belongers) ἐπαύσαντο ( they-ceased ) τύπτοντες ( battering ) τὸν (to-the-one) Παῦλον. (to-a-Paulos)
21:32. qui statim adsumptis militibus et centurionibus decucurrit ad illos qui cum vidissent tribunum et milites cessaverunt percutere PaulumWho, forthwith taking with him soldiers and centurions, ran down to them. And when they saw the tribune and the soldiers, they left off beating Paul.
32. And forthwith he took soldiers and centurions, and ran down upon them: and they, when they saw the chief captain and the soldiers, left off beating Paul.
Who immediately took soldiers and centurions, and ran down unto them: and when they saw the chief captain and the soldiers, they left beating of Paul:

32: Он, тотчас взяв воинов и сотников, устремился на них; они же, увидев тысяченачальника и воинов, перестали бить Павла.
21:32  ὃς ἐξαυτῆς παραλαβὼν στρατιώτας καὶ ἑκατοντάρχας κατέδραμεν ἐπ᾽ αὐτούς· οἱ δὲ ἰδόντες τὸν χιλίαρχον καὶ τοὺς στρατιώτας ἐπαύσαντο τύπτοντες τὸν παῦλον.
21:32. qui statim adsumptis militibus et centurionibus decucurrit ad illos qui cum vidissent tribunum et milites cessaverunt percutere Paulum
Who, forthwith taking with him soldiers and centurions, ran down to them. And when they saw the tribune and the soldiers, they left off beating Paul.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
32: "Перестали бить Павла". По-видимому, тысяченачальник не опоздал со своею помощью лишь благодаря тому, что толпа не спешила прикончить Павла и насыщала свою ярость пока лишь истязательскими побоями.
Adam Clarke: Commentary on the Bible - 1831
21:32: Ran down unto them - Ran down the stairs to the porticoes mentioned above.
Albert Barnes: Notes on the Bible - 1834
21:32: Centurions - Captains of 100 men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:32: took: Act 23:23, Act 23:24
and ran: Act 23:27, Act 24:7
beating: Act 5:40, Act 18:17, Act 22:19; Isa 3:15
John Gill
21:32 Who immediately took soldiers and centurions,.... A very large number of soldiers, for they are called an army, in Acts 23:27 with a sufficient number of officers called centurions, who were each of them over an hundred men, to command them, and put them in order:
and ran down unto them: from the tower to the temple, the outer part of it; perhaps the mountain of the house, where they had dragged Paul, and were beating him; hither the captain, with his officers and soldiers, came in great haste; all which shows his vigilance, prudence, and quick dispatch; and in which there was a remarkable appearance of divine providence in favour of the apostle, who otherwise in all likelihood would have quickly lost his life:
and when they saw the chief captain and the soldiers; coming down upon them in great haste, with sword in hand:
they left beating of Paul; this beating was what the Jews call , "the rebels' beating"; or beating, on account of rebellion and obstinacy; and differed from whipping or scourging, which was done by the order of the sanhedrim, and in measure with forty stripes save one; but this beating was without any order from a court of judicature, and was without measure and mercy: this was inflicted upon various offenders, particularly on such who received not admonitions given them, or transgressed by doing what was forbidden by the words of the wise men (c); or if any defiled person entered into the court of the women; and such the people would fall upon at once, and beat them unmercifully with their fists, or with clubs and staves, and which often issued in death; so, for instance, when a priest ministered in his uncleanness, his brethren the priests did not bring him to the sanhedrim, but the young priests brought him without the court, and dashed his brains out with clubs (d).
(c) Maimon. Hilchot Sanhedrin, c, 18. sect. 5. (d) Misn. Sanhedrin, c. 9. sect. 6.
Robert Jamieson, A. R. Fausset and David Brown
21:32 the chief captain--"the chiliarch," or tribune of the Roman cohort, whose full number was one thousand men.
21:3321:33: Յայնժամ մատուցեալ հազարապետն կալաւ զնա, եւ հրամայեաց կապել կրկին շղթայիւք, եւ հարցանէր թէ ո՞վ իցէ, եւ զի՞նչ իցէ արարեալ[2696]։ [2696] Ոմանք. Եթէ ո՛ իցէ, եւ զի՛նչ է արա՛՛։
33. Այն ժամանակ հազարապետը, մօտենալով, բռնեց նրան եւ հրամայեց նրան կապել կրկնակի շղթաներով. եւ հարցնում էր, թէ՝ ով է եւ ինչ է արել:
33 Այն ատեն հազարապետը մօտենալով բռնեց զանիկա եւ հրաման ըրաւ որ կրկին շղթայով կապեն ու կը հարցնէր թէ՝ անիկա ո՞վ է ու ի՞նչ ըրեր է։
Յայնժամ մատուցեալ հազարապետն կալաւ զնա, եւ հրամայեաց կապել կրկին շղթայիւք, եւ հարցանէր թէ ո՞ իցէ, եւ զի՞նչ իցէ արարեալ:

21:33: Յայնժամ մատուցեալ հազարապետն կալաւ զնա, եւ հրամայեաց կապել կրկին շղթայիւք, եւ հարցանէր թէ ո՞վ իցէ, եւ զի՞նչ իցէ արարեալ[2696]։
[2696] Ոմանք. Եթէ ո՛ իցէ, եւ զի՛նչ է արա՛՛։
33. Այն ժամանակ հազարապետը, մօտենալով, բռնեց նրան եւ հրամայեց նրան կապել կրկնակի շղթաներով. եւ հարցնում էր, թէ՝ ով է եւ ինչ է արել:
33 Այն ատեն հազարապետը մօտենալով բռնեց զանիկա եւ հրաման ըրաւ որ կրկին շղթայով կապեն ու կը հարցնէր թէ՝ անիկա ո՞վ է ու ի՞նչ ըրեր է։
zohrab-1805▾ eastern-1994▾ western am▾
21:3333: Тогда тысяченачальник, приблизившись, взял его и велел сковать двумя цепями, и спрашивал: кто он, и что сделал.
21:33  τότε ἐγγίσας ὁ χιλίαρχος ἐπελάβετο αὐτοῦ καὶ ἐκέλευσεν δεθῆναι ἁλύσεσι δυσί, καὶ ἐπυνθάνετο τίς εἴη καὶ τί ἐστιν πεποιηκώς.
21:33. τότε (To-the-one-which-also) ἐγγίσας (having-neared-to,"ὁ (the-one) χιλίαρχος (a-first-of-thousand," ἐπελάβετο ( it-had-taken-upon ) αὐτοῦ (of-it) καὶ (and) ἐκέλευσε (it-bade-of) δεθῆναι (to-have-been-binded) ἁλύσεσι (unto-un-loosings) δυσί , ( unto-two ,"καὶ (and) ἐπυνθάνετο ( it-was-ascertaining ) τίς (what-one) εἴη (it-may-be) καὶ (and) τί (what-one) ἐστιν (it-be) πεποιηκώς: (having-had-come-to-do-unto)
21:33. tunc accedens tribunus adprehendit eum et iussit alligari catenis duabus et interrogabat quis esset et quid fecissetThen the tribune, coming near, took him and commanded him to be bound with two chains: and demanded who he was and what he had done.
33. Then the chief captain came near, and laid hold on him, and commanded him to be bound with two chains; and inquired who he was, and what he had done.
Then the chief captain came near, and took him, and commanded [him] to be bound with two chains; and demanded who he was, and what he had done:

33: Тогда тысяченачальник, приблизившись, взял его и велел сковать двумя цепями, и спрашивал: кто он, и что сделал.
21:33  τότε ἐγγίσας ὁ χιλίαρχος ἐπελάβετο αὐτοῦ καὶ ἐκέλευσεν δεθῆναι ἁλύσεσι δυσί, καὶ ἐπυνθάνετο τίς εἴη καὶ τί ἐστιν πεποιηκώς.
21:33. tunc accedens tribunus adprehendit eum et iussit alligari catenis duabus et interrogabat quis esset et quid fecisset
Then the tribune, coming near, took him and commanded him to be bound with two chains: and demanded who he was and what he had done.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: "Велел сковать двумя цепями", считая его уже потому виновным, что против него так возмутился народ, и питая смутную догадку, что это задержан известный недавний возмутитель египтянин (ст. 38).
Adam Clarke: Commentary on the Bible - 1831
21:33: And took him - With great violence, according to Act 24:7, probably meaning an armed force.
To be bound with two chains - To be bound between two soldiers; his right hand chained to the left hand of the one, and his left hand to the right of the other. See the note on Act 12:6.
Albert Barnes: Notes on the Bible - 1834
21:33: To be bound with two chains - To show to the enraged multitude that he did not intend to rescue anyone from justice, but to keep the peace. Paul's Being thus bound would convince them of his determination that justice should be done in the case. Probably he was bound between two soldiers, his right arm to the left arm of the one, and his left arm to the right arm of the other. See the notes on Act 12:6. Or, if his hands and feet were bound, it is evident that it was so done that he was able still to walk, Act 21:37-38. This was in accordance with the prediction of Agabus, Act 21:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:33: be: Act 21:11, Act 12:6, Act 20:23, Act 22:25, Act 22:29, Act 28:20; Jdg 15:13, Jdg 16:8, Jdg 16:12, Jdg 16:21; Eph 6:20
and demanded: Act 22:24, Act 25:16; Joh 18:29, Joh 18:30
John Gill
21:33 Then the chief captain came near,.... To the place where the Jews were beating Paul:
and took him the Arabic version adds, "from them"; he rescued him out of their hands, as he himself says, Acts 23:27.
And commanded him to be bound with two chains: partly to appease the people, and partly to secure Paul; who, he supposed, had been guilty of some misdemeanour, which had occasioned this tumult; these two chains were put, one on one arm, and the other on the other arm; and were fastened to two soldiers, who walked by him, having hold on those chains, the one on his right hand, and the other on his left; and thus Agabus's prophecy in Acts 21:11 was fulfilled:
and demanded who he was; or asked and inquired about him, who he was, of what nation he was, what was his character, business, and employment: this inquiry was made, either of the apostle himself, or of the people; and so the Arabic version renders it, "he inquired of them who he was"; also
and what he had done; what crime he had been guilty of, that they used him in such a manner.
John Wesley
21:33 Then the tribune - Having made his way through the multitude, came near and took him - And how many great ends of providence were answered by this imprisonment? This was not only a means of preserving his life, (after he had suffered severely for worldly prudence,) but gave him an opportunity of preaching the Gospel safely, in spite of all tumult, Acts 22:22, yea, and that in those places to which otherwise he could have had no access, Acts 21:40. And commanded him to be bound with two chains - Taking it for granted he was some notorious offender. And thus the prophecy of Agabus was fulfilled, though by the hands of a Roman.
Robert Jamieson, A. R. Fausset and David Brown
21:33 commanded him to be bound with two chains--(See on Acts 12:6).
21:3421:34: Այլք՝ ա՛յլ իմն աղաղակէին զնմանէ յամբոխին. իբրեւ ո՛չ կարաց գիտել զստոյգն վասն ամբոխին, հրամայեաց ածե՛լ զնա ՚ի բանակն[2697]։ [2697] Ոմանք. Զնմանէ յամբոխէն։
34. Ամբոխի մէջ այլեւայլ մարդիկ նրա մասին այլ բաներ էին աղաղակում: Երբ նա ամբոխի աղմկի պատճառով ստուգութիւնը չկարողացաւ իմանալ, հրամայեց նրան զօրանոց տանել:
34 Բազմութեանը մէջէն մէկը՝ մէկ կերպ ու միւսը ուրիշ կերպ բան կը կանչվռտէին։ Երբ չկրցաւ այն շփոթութենէն ստոյգը գիտնալ, հրաման ըրաւ որ զանիկա բերդը տանին։
Այլք այլ իմն աղաղակէին զնմանէ յամբոխին. իբրեւ ոչ կարաց գիտել զստոյգն վասն ամբոխին, հրամայեաց ածել զնա ի բանակն:

21:34: Այլք՝ ա՛յլ իմն աղաղակէին զնմանէ յամբոխին. իբրեւ ո՛չ կարաց գիտել զստոյգն վասն ամբոխին, հրամայեաց ածե՛լ զնա ՚ի բանակն[2697]։
[2697] Ոմանք. Զնմանէ յամբոխէն։
34. Ամբոխի մէջ այլեւայլ մարդիկ նրա մասին այլ բաներ էին աղաղակում: Երբ նա ամբոխի աղմկի պատճառով ստուգութիւնը չկարողացաւ իմանալ, հրամայեց նրան զօրանոց տանել:
34 Բազմութեանը մէջէն մէկը՝ մէկ կերպ ու միւսը ուրիշ կերպ բան կը կանչվռտէին։ Երբ չկրցաւ այն շփոթութենէն ստոյգը գիտնալ, հրաման ըրաւ որ զանիկա բերդը տանին։
zohrab-1805▾ eastern-1994▾ western am▾
21:3434: В народе одни кричали одно, а другие другое. Он же, не могши по причине смятения узнать ничего верного, повелел вести его в крепость.
21:34  ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῶ ὄχλῳ· μὴ δυναμένου δὲ αὐτοῦ γνῶναι τὸ ἀσφαλὲς διὰ τὸν θόρυβον ἐκέλευσεν ἄγεσθαι αὐτὸν εἰς τὴν παρεμβολήν.
21:34. ἄλλοι ( other ) δὲ (moreover) ἄλλο (to-other) τι (to-a-one) ἐπεφώνουν (they-were-sounding-upon-unto) ἐν (in) τῷ (unto-the-one) ὄχλῳ: (unto-a-crowd) μὴ (lest) δυναμένου ( of-abling ) δὲ (moreover) αὐτοῦ (of-it) γνῶναι (to-have-had-acquainted) τὸ (to-the-one) ἀσφαλὲς (to-un-failed) διὰ (through) τὸν (to-the-one) θόρυβον (to-a-disturbance) ἐκέλευσεν (it-bade-of) ἄγεσθαι (to-be-led) αὐτὸν (to-it) εἰς (into) τὴν (to-the-one) παρεμβολήν. (to-a-casting-in-beside)
21:34. alii autem aliud clamabant in turba et cum non posset certum cognoscere prae tumultu iussit duci eum in castraAnd some cried one thing, some another, among the multitude. And when he could not know the certainty for the tumult, he commanded him to be carried into the castle.
34. And some shouted one thing, some another, among the crowd: and when he could not know the certainty for the uproar, he commanded him to be brought into the castle.
And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be carried into the castle:

34: В народе одни кричали одно, а другие другое. Он же, не могши по причине смятения узнать ничего верного, повелел вести его в крепость.
21:34  ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῶ ὄχλῳ· μὴ δυναμένου δὲ αὐτοῦ γνῶναι τὸ ἀσφαλὲς διὰ τὸν θόρυβον ἐκέλευσεν ἄγεσθαι αὐτὸν εἰς τὴν παρεμβολήν.
21:34. alii autem aliud clamabant in turba et cum non posset certum cognoscere prae tumultu iussit duci eum in castra
And some cried one thing, some another, among the multitude. And when he could not know the certainty for the tumult, he commanded him to be carried into the castle.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34: Как выше (XIX:32), возмутившийся народ сам не знает, против кого и за что именно он возмутился, и не может дать надлежащего разъяснения власти.
Albert Barnes: Notes on the Bible - 1834
21:34: Into the castle - The castle of Antonia, where the guard was kept. See the notes on Act 21:31. Compare Act 23:10, Act 23:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:34: some cried: Act 19:32
know: Act 22:30, Act 25:26
into: Act 21:37, Act 22:24, Act 23:10, Act 23:16
John Gill
21:34 And some cried one thing, and some another, among the multitude,.... For though they agreed to beat him, and even to kill him, yet some of them knew not for what; being led by a blind zeal for Moses, the law and temple, or rather by fury and madness:
and when he could not know the certainty for the tumult; could not come at the truth of the matter, or any certain knowledge of it, not anything that could be depended upon, because of the noise of the people, and the different notes they were in:
he commanded him to be carried into the castle; of Antonio, formerly called Baris, of which Josephus (e) gives this account;
"on the north side (of the wall) was built a four square tower, well fortified and strong; this the kings and priests of the Asmonaean race, who were before Herod, built, and called it Baris; that there the priestly robe might be laid up by them, which the high priest only wore, when he was concerned in divine service:''
this tower King Herod made more strong, for the security and preservation of the temple; and called it Antonia, for the sake of Antony his friend, and the general of the Romans: the description of it, as given by Dr. Lightfoot (f), which is collected by him out of Josephus and other writers, is this;
"upon the north side, and joining up to the western angle (but on the outside of the wall), stood the tower of Antonia, once the place where the high priests used to lay up their holy garments; but in after times a garrison of Roman soldiers, for the a wing of the temple: when it served for the former use, it was called Baris (it may be from "ad extra", because it was an outer building), but when for the latter, it bare the name of Antonia; Herod the great having sumptuously repaired and called it after the name of the Roman prince Antony: it stood upon the north west point of Moriah, and was a very strong and a very large pile; so spacious a building with all its appurtenances, that it took up to two furlongs' compass; the rock it stood upon was fifty cubits high, and steep, and the building itself was forty cubits above it; it was four square, encompassed with a wall of three cubits high, which enclosed its courts, and had a turret at every corner, like the white tower at London; but that it was more spacious, and that the turrets were not all of an height; for those at the north east and north west corners were fifty cubits high, but those on the south east and south west were seventy cubits high, that they might fully overlook the temple: it had cloisters or walks about it, and baths and lodgings, and large rooms in it; so that it was at once like a castle, and like a palace. There was a passage out of it, into the north and west cloisters of the mountain of the house, and by that the Roman garrison soldiers went down at every festival of the Jews, to take care against tumults and seditions, in those great concourses of the people.''
And it was by this passage that the chief captain, with the centurions and soldiers, came down so quickly and suddenly upon the Jews, while they were beating Paul in the temple; and this castle being on such an eminence as described, hence he with the soldiers is said to run down, Acts 21:32 And it was in this way that the apostle was led up to the castle.
(e) Antiqu. l. 15. c. 11. sect. 4. Vid. ib. l. 18. c. 5. sect. 3. & de Bello Jud. l. 1. c. 3. sect. 3. c. 5. sect. 4. & c. 21. sect. 1. (f) The Temple described, c. 7. p. 1060.
Robert Jamieson, A. R. Fausset and David Brown
21:34 some cried one thing--The difficulty would be so to state his crimes as to justify their proceedings to a Roman officer.
to be carried into the castle--rather, perhaps, "the barracks," or that part of the fortress of Antonia appropriated to the soldiers. The fort was built by Herod on a high rock at the northwest corner of the great temple area, and called after Mark Antony.
21:3521:35: Եւ իբրեւ եհաս յաշտիճանսն, դէպ եղեւ բառնա՛լ բերել զնա ՚ի զօրականացն՝ վասն բռնութեան ամբոխին[2698]։ [2698] Բազումք. Եհաս յաստիճանսն։ Ոսկան. Բառնալ եւ բերել։
35. Երբ աստիճաններին հասաւ, այնպէս եղաւ, որ ամբոխի բռնութեան պատճառով զինուորները նրան բարձրացնեն եւ տանեն,
35 Ու երբ սանդուխը հասաւ, այնպէս պատահեցաւ որ զինուորները վեր վերցնեն զանիկա, ժողովուրդին բռնութեանը համար.
Եւ իբրեւ եհաս յաստիճանսն, դէպ եղեւ բառնալ բերել զնա ի զօրականացն վասն բռնութեան ամբոխին:

21:35: Եւ իբրեւ եհաս յաշտիճանսն, դէպ եղեւ բառնա՛լ բերել զնա ՚ի զօրականացն՝ վասն բռնութեան ամբոխին[2698]։
[2698] Բազումք. Եհաս յաստիճանսն։ Ոսկան. Բառնալ եւ բերել։
35. Երբ աստիճաններին հասաւ, այնպէս եղաւ, որ ամբոխի բռնութեան պատճառով զինուորները նրան բարձրացնեն եւ տանեն,
35 Ու երբ սանդուխը հասաւ, այնպէս պատահեցաւ որ զինուորները վեր վերցնեն զանիկա, ժողովուրդին բռնութեանը համար.
zohrab-1805▾ eastern-1994▾ western am▾
21:3535: Когда же он был на лестнице, то воинам пришлось нести его по причине стеснения от народа,
21:35  ὅτε δὲ ἐγένετο ἐπὶ τοὺς ἀναβαθμούς, συνέβη βαστάζεσθαι αὐτὸν ὑπὸ τῶν στρατιωτῶν διὰ τὴν βίαν τοῦ ὄχλου,
21:35. ὅτε (Which-also) δὲ (moreover) ἐγένετο ( it-had-became ) ἐπὶ (upon) τοὺς (to-the-ones) ἀναβαθμούς, (to-steppings-up-of,"συνέβη (it-had-stepped-together) βαστάζεσθαι (to-be-carried-to) αὐτὸν (to-it) ὑπὸ (under) τῶν (of-the-ones) στρατιωτῶν (of-amass-belongers) διὰ (through) τὴν (to-the-one) βίαν (to-substained) τοῦ (of-the-one) ὄχλου, (of-a-crowd,"
21:35. et cum venisset ad gradus contigit ut portaretur a militibus propter vim populiAnd when he was come to the stairs, it fell out that he was carried by the soldiers, because of the violence of the people.
35. And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the crowd;
And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people:

35: Когда же он был на лестнице, то воинам пришлось нести его по причине стеснения от народа,
21:35  ὅτε δὲ ἐγένετο ἐπὶ τοὺς ἀναβαθμούς, συνέβη βαστάζεσθαι αὐτὸν ὑπὸ τῶν στρατιωτῶν διὰ τὴν βίαν τοῦ ὄχλου,
21:35. et cum venisset ad gradus contigit ut portaretur a militibus propter vim populi
And when he was come to the stairs, it fell out that he was carried by the soldiers, because of the violence of the people.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
35-36: Когда тысяченачальник повелел вести Павла в крепость, где он лучше надеялся получить от него все показаний, толпа, естественно, могла подумать, что его могут освободить, и потому бросилась за воинами по ступенькам крепостной лестницы. Слышались ропот и крики, требовавшие смерти. Воины, ведшие Павла, должны были нести его, потому ли, что цепи мешали ему идти скоро, или он не хотел ускорить шагов ввиду возмущения.
Adam Clarke: Commentary on the Bible - 1831
21:35: And when he came upon the stairs - Those mentioned in the note on Act 21:31.
Albert Barnes: Notes on the Bible - 1834
21:35: Upon the stairs - The stairs which led from the temple to the castle of Antonia. Josephus says (Jewish Wars, book 5, chapter 5, section 8), that the castle of Antonia "was situated at the corner of two cloisters of the temple, of that on the west, and of that on the north; it was erected on a rock of 50 cubits (75 feet) in height, and was on a great precipice. On the corner where it joined to the two cloisters of the temple, it had passages down to them both, through which the guards went several ways among the cloisters with their arms, on the Jewish festivals, etc." It was on these stairs, as the soldiers were returning, that the tumult was so great, or the crowd so dense, that they were obliged to hear Paul along to rescue him from their violence.
The violence of the people - The rush of the multitude.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:35: for: Gen 6:11, Gen 6:12; Psa 55:9, Psa 58:2; Jer 23:10; Hab 1:2, Hab 1:3
John Gill
21:35 And when he came upon the stairs,.... Or steps, which led up to the castle; for it was built upon a very high place, as appears from the account of it in the preceding verse; to which agrees what Aristaeas (g) says of it in the following words;
"in order to have knowledge of all things, we went up to a castle adjoining to the city, which is situated in a very high place, fortified with very high towers, built with large stones, as we supposed for the preservation of the places about the temple, if there should be any lying in wait, or tumult, or enemies should enter; so that none might be able to make way in at the walls about the temple; for in the towers of the castle lay very sharp darts and various instruments, and the place was upon a very great eminence.''
So it was that he was borne of the soldiers for the violence of the people: the sense is, either that the crowd of the people was so great, and they so pressed upon Paul and the soldiers that conducted him, that he was even thrown upon them, and bore up by them; or else such was the rage of the people against him, that the soldiers were obliged to take him up in their arms, and carry him, in order to secure him from being tore in pieces by them.
(g) Hist. de 70 Interpret. p. 36. Ed. Oxon.
John Wesley
21:35 When he came upon the stairs - The castle of Antonia was situate on a rock fifty cubits high, at that corner of the outward temple, where the western and northern porticos joined, to each of which there were stairs descending from it.
Robert Jamieson, A. R. Fausset and David Brown
21:35 Away with him--as before of his Lord (Lk 23:18; Jn 19:15).
21:3621:36: Քանզի զհետ երթայր բազմութիւն ժողովրդեանն, եւ ասէին. Բա՛րձ զդա։
36. քանի որ ժողովրդի բազմութիւնը յետեւից էր գնում՝ աղաղակելով՝ մա՛հ դրան:
36 Վասն զի ժողովուրդին բազմութիւնը ետեւէն կ’երթար ու կ’ըսէին. «Վերցո՛ւր ատիկա»։
Քանզի զհետ երթայր բազմութիւն ժողովրդեանն եւ ասէին. Բարձ զդա:

21:36: Քանզի զհետ երթայր բազմութիւն ժողովրդեանն, եւ ասէին. Բա՛րձ զդա։
36. քանի որ ժողովրդի բազմութիւնը յետեւից էր գնում՝ աղաղակելով՝ մա՛հ դրան:
36 Վասն զի ժողովուրդին բազմութիւնը ետեւէն կ’երթար ու կ’ըսէին. «Վերցո՛ւր ատիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
21:3636: ибо множество народа следовало и кричало: смерть ему!
21:36  ἠκολούθει γὰρ τὸ πλῆθος τοῦ λαοῦ κράζοντες, αἶρε αὐτόν.
21:36. ἠκολούθει (it-was-pathing-along-unto) γὰρ (therefore) τὸ (the-one) πλῆθος (a-repletion) τοῦ (of-the-one) λαοῦ (of-a-people) κράζοντες ( clamoring-to ,"Αἶρε (Thou-should-lift) αὐτόν. (to-it)
21:36. sequebatur enim multitudo populi clamans tolle eumFor the multitude of the people followed after, crying: Away with him!
36. for the multitude of the people followed after, crying out, Away with him.
For the multitude of the people followed after, crying, Away with him:

36: ибо множество народа следовало и кричало: смерть ему!
21:36  ἠκολούθει γὰρ τὸ πλῆθος τοῦ λαοῦ κράζοντες, αἶρε αὐτόν.
21:36. sequebatur enim multitudo populi clamans tolle eum
For the multitude of the people followed after, crying: Away with him!
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:36: Away with him - That is, Kill him; despatch him! for so much this phrase always means in the mouth of a Jewish mob. See on Luk 23:18 (note), and Joh 19:15 (note).
Albert Barnes: Notes on the Bible - 1834
21:36: Away with him! - That is, to death. Compare Luk 23:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:36: Act 7:54, Act 22:22; Luk 23:18; Joh 19:15; Co1 4:13
John Gill
21:36 For the multitude of the people followed after,.... The captain and the soldiers, who had taken away Paul from them, and were carrying him to the castle:
crying, away with him; or "take him away", that is, by death; or "lift him up", upon the cross, crucify him, crucify him, as they said concerning Christ.
21:3721:37: Մինչ դեռ մտանելոց էր Պաւղոս ՚ի բանակն, ասէ ցհազարապետն. Եթէ արժա՞ն իցէ ինձ խօսել ընդ քեզ։ Եւ նա ասէ. Յունարէն գիտե՞ս.
37. Եւ մինչ Պօղոսը զօրանոց էր մտնելու, հազարապետին ասաց. «Կարելի՞ է ինձ խօսել քեզ հետ»: Եւ նա ասաց. «Յունարէն գիտե՞ս.
37 Երբ Պօղոս բերդը մտնելու վրայ էր, հազարապետին ըսաւ. «Արդեօք կարելի՞ է որ քեզի բան մը խօսիմ»։ Ան ալ ըսաւ. «Յունարէն գիտե՞ս.
Մինչդեռ մտանելոց էր Պաւղոս ի բանակն, ասէ ցհազարապետն. Եթէ արժա՞ն իցէ ինձ խօսել ընդ քեզ: Եւ նա ասէ. Յունարէն գիտե՞ս:

21:37: Մինչ դեռ մտանելոց էր Պաւղոս ՚ի բանակն, ասէ ցհազարապետն. Եթէ արժա՞ն իցէ ինձ խօսել ընդ քեզ։ Եւ նա ասէ. Յունարէն գիտե՞ս.
37. Եւ մինչ Պօղոսը զօրանոց էր մտնելու, հազարապետին ասաց. «Կարելի՞ է ինձ խօսել քեզ հետ»: Եւ նա ասաց. «Յունարէն գիտե՞ս.
37 Երբ Պօղոս բերդը մտնելու վրայ էր, հազարապետին ըսաւ. «Արդեօք կարելի՞ է որ քեզի բան մը խօսիմ»։ Ան ալ ըսաւ. «Յունարէն գիտե՞ս.
zohrab-1805▾ eastern-1994▾ western am▾
21:3737: При входе в крепость Павел сказал тысяченачальнику: можно ли мне сказать тебе нечто? А тот сказал: ты знаешь по-гречески?
21:37  μέλλων τε εἰσάγεσθαι εἰς τὴν παρεμβολὴν ὁ παῦλος λέγει τῶ χιλιάρχῳ, εἰ ἔξεστίν μοι εἰπεῖν τι πρὸς σέ; ὁ δὲ ἔφη, ἑλληνιστὶ γινώσκεις;
21:37. Μέλλων (Impending) τε (also) εἰσάγεσθαι (to-be-led-into) εἰς (into) τὴν (to-the-one) παρεμβολὴν (to-a-casting-in-beside) ὁ (the-one) Παῦλος (a-Paulos) λέγει (it-fortheth) τῷ (unto-the-one) χιλιάρχῳ (unto-a-first-of-thousand,"Εἰ (If) ἔξεστίν (it-be-out) μοι (unto-me) εἰπεῖν (to-have-had-said) τι (to-a-one) πρὸς (toward) σέ; (to-THEE?"ὁ (The-one) δὲ (moreover) ἔφη (it-was-declaring,"Ἑλληνιστὶ (Unto-Hellen) γινώσκεις; (thou-acquaint?"
21:37. et cum coepisset induci in castra Paulus dicit tribuno si licet mihi loqui aliquid ad te qui dixit graece nostiAnd as Paul was about to be brought into the castle, he saith to the tribune: May I speak something to thee? Who said: Canst thou speak Greek?
37. And as Paul was about to be brought into the castle, he saith unto the chief captain, May I say something unto thee? And he said, Dost thou know Greek?
And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek:

37: При входе в крепость Павел сказал тысяченачальнику: можно ли мне сказать тебе нечто? А тот сказал: ты знаешь по-гречески?
21:37  μέλλων τε εἰσάγεσθαι εἰς τὴν παρεμβολὴν ὁ παῦλος λέγει τῶ χιλιάρχῳ, εἰ ἔξεστίν μοι εἰπεῖν τι πρὸς σέ; ὁ δὲ ἔφη, ἑλληνιστὶ γινώσκεις;
21:37. et cum coepisset induci in castra Paulus dicit tribuno si licet mihi loqui aliquid ad te qui dixit graece nosti
And as Paul was about to be brought into the castle, he saith to the tribune: May I speak something to thee? Who said: Canst thou speak Greek?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
37: "При входе в крепость" - где, вероятно, представлялось особенно удобное место для общенародной проповеди и где, в присутствии властей, готовых лишить его сейчас же свободы, народ более спокойно мог выслушать Павла.

За позволением держать речь к народу Павел обратился к тысяченачальнику по-гречески, что удивило его и уверило в ошибочности его предположения, будто Павел одно лицо с бывшим возмутителем египтянином. Это разуверение свое тысяченачальник и высказывает в ст. 36.
Adam Clarke: Commentary on the Bible - 1831
21:37: Canst thou speak Greek? - Claudius Lysias was not a Roman; he had, as himself informs us, purchased his citizenship of Rome with a great sum of money; (see Act 22:28); and it is very likely that he was but imperfectly acquainted with the Latin tongue; and the tumult that was now made, and the discordant noise, prevented him from clearly apprehending what was said; and, as he wished to know the merit of the cause, he accosted Paul with, ἙλληνιϚι γινωσκεις, Dost thou understand Greek? And when he found that he did understand it, he proceeded to question him as below.
Albert Barnes: Notes on the Bible - 1834
21:37: May I speak unto thee? - May I have the privilege of making my defense before thee; or of stating the case truly; the cause of my accusation; of this tumult, etc.
Canst thou speak Greek? - Implying that if he could, he might be permitted to speak to him. The Greek language was what was then almost universally spoken, and it is not improbable that it was the native tongue of the chief captain. It is evident that he was not a Roman by birth, for he says Act 22:28 that he had obtained the privilege of citizenship by paying a great sum. The language which the Jews spoke was the Syro-Chaldaic; and as he took Paul to be an Egyptian Jew Act 21:38, he supposed, from that circumstance also, that he was not able to speak the Greek language.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:37: Act 21:19, Act 19:30; Mat 10:18-20; Luk 21:15
John Gill
21:37 And as Paul was to be led into the castle,.... Just as he was got up to the top of the steps, or stairs, that led up to the castle, and was about to go into the door of it:
he said unto the chief captain, may I speak unto thee? the apostle was one that had had a good education, and was a man of address, and this his modest and respectful way of speaking to the chief captain shows; and the question he put to him, was in the Greek language: hence it follows,
who said to him, canst thou speak Greek? or "dost thou know the Hellenistic language?" which the Jews who were born and lived in Greece spoke; hence such were called Hellenists; see Acts 6:1 of this language we read in the Talmud (h);
"R. Levi bar Chajethah went to Caesarea, and heard them reading "Shema", (hear O Israel), &c. Deut 6:4 Nytoynwla in the Hellenistic language; he sought to hinder them; R. Rose heard of it, and was angry; and said, he that knows not to read in the Hebrew language, must he not read at all? yea, he may read in whatsoever language he understands.''
The nearest to this language spoken by the Jews dispersed in Greece, must be the Greek language, in which Jews have written; as the books of the Old Testament translated by the "seventy" interpreters, who were Jews; and indeed it was this Bible which the Jews called Hellenists made use of; and the writings of Josephus, and Philo the Jew of Alexandria, and even the books of the New Testament, which are written by Jews; and Paul being a Jew of Tarsus, and so an Hellenist, could speak this language; as he did, when he disputed against the Hellenists, in Acts 9:29. This the chief captain said, either as wondering to hear him speak Greek, when he thought he had been a Jerusalem Jew, or rather an Egyptian, as in the next verse; or it may be he put this question to him, as choosing rather that he should speak in Greek, it being the language he might best understand himself, and was the least known to the people, who he might not care should hear what he had to say; since if he took him for the Egyptian, the Greek tongue was what was chiefly spoken by such.
(h) T. Hieros. Sota, fol. 21. 2.
John Wesley
21:37 As Paul was about to be brought into the castle - The wisdom of God taught to make use of that very time and place.
Robert Jamieson, A. R. Fausset and David Brown
21:37 Art not thou that Egyptian, &c.--The form of the question implies that the answer is to be in the negative, and is matter of some surprise: "Thou art not then?" &c.
21:3821:38: մի արդեւք՝ դո՞ւ իցես Եգիպտացին, որ յառա՛ջ քան զայս աւուրս ապստամբեցուցեր եւ հաներ յանապատ չո՛րս հազարս արս՝ սիկարեանս[2699]։ [2699] Ոմանք. Միթէ արդեւք դու... չորս հազար արս։
38. չլինի թէ դու ես այն եգիպտացին, որ սրանից օրեր առաջ ապստամբեցիր եւ անապատ հանեցիր չորս հազար սուսերաւոր մարդկանց»:
38 Չէ՞ որ դուն այն Եգիպտացին ես, որ քիչ ժամանակ առաջ չորս հազար սրիկայ* մարդիկ ապստամբեցուցիր, անապատը հանեցիր»։
մի՛ արդեւք դու իցես Եգիպտացին, որ յառաջ քան զայս աւուրս ապստամբեցուցեր եւ հաներ յանապատ չորս հազարս արս սիկարեանս:

21:38: մի արդեւք՝ դո՞ւ իցես Եգիպտացին, որ յառա՛ջ քան զայս աւուրս ապստամբեցուցեր եւ հաներ յանապատ չո՛րս հազարս արս՝ սիկարեանս[2699]։
[2699] Ոմանք. Միթէ արդեւք դու... չորս հազար արս։
38. չլինի թէ դու ես այն եգիպտացին, որ սրանից օրեր առաջ ապստամբեցիր եւ անապատ հանեցիր չորս հազար սուսերաւոր մարդկանց»:
38 Չէ՞ որ դուն այն Եգիպտացին ես, որ քիչ ժամանակ առաջ չորս հազար սրիկայ* մարդիկ ապստամբեցուցիր, անապատը հանեցիր»։
zohrab-1805▾ eastern-1994▾ western am▾
21:3838: Так не ты ли тот Египтянин, который перед сими днями произвел возмущение и вывел в пустыню четыре тысячи человек разбойников?
21:38  οὐκ ἄρα σὺ εἶ ὁ αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας καὶ ἐξαγαγὼν εἰς τὴν ἔρημον τοὺς τετρακισχιλίους ἄνδρας τῶν σικαρίων;
21:38. οὐκ (Not) ἄρα (thus) σὺ (thou) εἶ (thou-be) ὁ (the-one) Αἰγύπτιος (Aiguptos-belonged) ὁ (the-one) πρὸ (before) τούτων (of-the-ones-these) τῶν (of-the-ones) ἡμερῶν (of-days) ἀναστατώσας (having-en-stood-up) καὶ (and) ἐξαγαγὼν (having-had-led-out) εἰς (into) τὴν (to-the-one) ἔρημον (to-solituded) τοὺς (to-the-ones) τετρακισχιλίους ( to-four-oft-thousand ) ἄνδρας (to-men) τῶν (of-the-ones) σικαρίων ; ( of-dagger-belonged ?"
21:38. nonne tu es Aegyptius qui ante hos dies tumultum concitasti et eduxisti in desertum quattuor milia virorum sicariorumArt not thou that Egyptian who before these days didst raise a tumult and didst lead forth into the desert four thousand men that were murderers?
38. Art thou not then the Egyptian, which before these days stirred up to sedition and led out into the wilderness the four thousand men of the Assassins?
Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers:

38: Так не ты ли тот Египтянин, который перед сими днями произвел возмущение и вывел в пустыню четыре тысячи человек разбойников?
21:38  οὐκ ἄρα σὺ εἶ ὁ αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας καὶ ἐξαγαγὼν εἰς τὴν ἔρημον τοὺς τετρακισχιλίους ἄνδρας τῶν σικαρίων;
21:38. nonne tu es Aegyptius qui ante hos dies tumultum concitasti et eduxisti in desertum quattuor milia virorum sicariorum
Art not thou that Egyptian who before these days didst raise a tumult and didst lead forth into the desert four thousand men that were murderers?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
38: Русский, а равно и славянский тексты данного места искажают оттенок мысли подлинника, благодаря неправильному чтению греческого ara. Это ara с острым ударением в отличие от ara (ли - с ударением облеченным) означает следовательно, итак, вправду, в самом деле, значит. Посему греческое - ouk ara su eϊ o AiguptioV - должно быть переведено, с оттенком удивления - "так не ты, значит, тот египтянин, который?.. " и т. д. Этим предполагается, что тот египтянин не говорил по-гречески, о чем было известно тысяченачальнику.

По свидетельству Флавия (о войне Иудейской II:13, 25; Археол. XX:8. 6), этот египтянин был чародей, выдававший себя за пророка и имевший много приверженцев. Своими ложными пророчествами он привлек иудеев на Масличную гору, откуда обещал показать им чудесное зрелище - падение городской стены. Отсюда, с четырьмя тысячами иудеев (по Флавию - всех приверженцев его было до 30: 000), он прошел всю страну, всюду доводя свой фанатизм до разбоя. Правителю страны Феликсу удалось захватить их, но сам предводитель их успел убежать.

Разбойников - собственно сикариев (от латинского sica - кинжал), ножовщиков. В отличие от обыкновенных разбойников, это была партия головорезов, террористов, поставивших себе целью не грабеж и убийство всех без разбора, а лишь наиболее вредных, с точки зрения иудея, прислужников Рима, а впоследствии вообще - всех, заподозренных в римских симпатиях. Конечно, как и всегда, в ряды этих "идейных" носителей меча прокрадывались и завзятые разбойники, преследовавшие свои особые личные цели, чисто воровского характера. Таких разбойников особенно много расплодил по стране Феликс (Флав. Археол. XX:6: и д. ; О войне Иудейской IX:13, 3).
Adam Clarke: Commentary on the Bible - 1831
21:38: Art not thou that Egyptian, etc. - The history to which Claudius Lysias refers is taken from Josephus, Ant. lib. xx. cap. 7, sec. 6, and War, lib. ii. cap. 13, sec. 5, and is in substance as follows: An Egyptian, whose name is not known, pretended to be a prophet, and told his followers that the walls of Jerusalem would fall down before them, if they would assist him in making an attack on the city. He had address enough to raise a rabble of 30,000 men, and with these advanced as far as the Mount of Olives; but Felix, the Roman governor, came suddenly upon him, with a large body of Roman troops, both infantry and cavalry: the mob was speedily dispersed, four hundred killed, two hundred taken prisoners, and the Egyptian himself, with some of his most faithful friends, escaped; of whom no account was ever afterwards heard. As Lysias found such an outcry made against Paul, he supposed that he must be some egregious malefactor, and probably that Egyptian who had escaped, as related above. Learned men agree that St. Luke refers to the same fact of which Josephus speaks; but there is a considerable difference between the numbers in Josephus, and those in Luke: the former having 30,000, the latter only 4000. The small number of killed and prisoners, only 600 in all, according to Josephus, leads us to suspect that his number is greatly exaggerated; as 600 in killed and prisoners of a mob of 30,000, routed by regular infantry and cavalry, is no kind of proportion; but it is a sufficient proportion to a mob of 4000. Dean Aldridge has supposed that the number in Josephus was originally 4000, but that ancient copyists mistaking the Greek Δ delta, four, for Λ lambda, thirty, wrote 30,000, instead of 4000. See Havercamp's edition, vol. ii. p. 177. There is another way of reconciling the two historians, which is this: When this Egyptian impostor at first began to make great boasts and large promises, a multitude of people, to the amount at least of 30,000, weary of the Roman yoke, from which he promised them deliverance, readily arranged themselves under his banners. As he performed nothing that he promised, 26,000 of these had melted away before he reached Mount Olivet: this remnant the Romans attacked and dispersed. Josephus speaks of the number he had in the beginning; St. Luke, of those that he had when he arrived at Mount Olivet.
That were murderers? - Σικαριων: Sicarii, assassins: they derived their name from sica, a sort of crooked knife, which they concealed under their garments, and privately stabbed the objects of their malice. Josephus.
Albert Barnes: Notes on the Bible - 1834
21:38: Art not thou that Egyptian? - That Egyptian was probably a Jew who resided in Egypt. Josephus has given an account of this Egyptian which strikingly accords with the statement here recorded by luk See Josephus, Antiq., book 20, chapter 8, section 6, and Jewish Wars, book 2, chapter 13, section 5. The account which he gives is, that this Egyptian, whose name he does not mention, came from Egypt to Jerusalem, and said that he was a prophet, and advised the multitude of the common people to go with him to the Mount of Olives. He said further that he would show them from thence how the walls of Jerusalem would fall down: and he promised them that he would procure for them an entrance through those walls when they were fallen down. Josephus adds (Jewish Wars) that he got together 30, 000 men that were deluded by him; "these he led round about from the wilderness to the mount which was called the Mount of Olives, and was ready to break into Jerusalem by force from that place. But Felix, who was apprised of his movements, marched against him with the Roman soldiers, and defeated him, and killed 400 of them, and took 200 alive. But the Egyptian escaped himself out of the fight, but did not appear anymore." It was natural that the Roman tribune should suppose that Paul was this Egyptian, and that his return had produped this commotion and excitement among the people.
Madest an uproar - Producing a sedition, or a rising among the people. Greek: "That Egyptian, who before these days having risen up."
Into the wilderness - This corresponds remarkably with the account of Josephus. He indeed mentions that he led his followers to the Mount of Olives, but he expressly says that "he led them round about from the wilderness." This wilderness was the wild and uncultivated mountainous tract of country lying to the east of Jerusalem, and between it and the river Jordan. See the notes on Mat 3:1. It is also another striking coincidence showing the truth of the narrative, that neither Josephus nor Luke mention the name of this Egyptian, though he was so prominent and acted so distinguished a part.
Four thousand men - There is here a remarkable discrepancy between the chief captain and Josephus. The latter says that there were 30, 000 men. In regard to this, the following remarks may be made:
(1) This cannot be alleged to convict Luke of a false statement, for his record is, that the chief captain made the statement, and it cannot be proved that Luke has put into his mouth words which he did not utter. All that he is responsible for is a correct report of what the Roman tribune said, not the truth or falsehood of his statement. It is certainly possible that that might have been the common estimate of the number then, and that the account given by Josephus might have been made from more correct information. Or it is possible, certainly, that the statement by Josephus is incorrect.
(2) if Luke were to be held responsible for the statement of the number, yet it remains to be shown that he is not as credible a historian as Josephus. Why should Josephus be esteemed infallible, and Luke false? Why should the accuracy of Luke be tested by Josephus, rather than the accuracy of Josephus by Luke? Infidels usually assume that profane historians are infallible, and then endeavor to convict the sacred writers of falsehood.
(3) the narrative of Luke is the more probable of the two. It is more probable that the number was only 4, 000 than that it was 30, 000 thousand; for Josephus says that 400 were killed and 200 were taken prisoners, and that thus they were dispersed. Now, it is scarcely credible that an army of 30, 000 desperadoes and cut-throats would be dispersed by so small a slaughter and captivity. But if the number was originally only 4, 000, it is entirely credible that the loss of 600 would discourage and dissipate the remainder.
(4) it is possible that the chief captain refers only to the organized Sicarii, or murderers that the Egyptian led with him, and Josephus to the multitude that afterward joined them the rabble of the discontented and disorderly that followed them on their march. Or,
(5) There may have been an error in transcribing Josephus. It has been supposed that he originally wrote four thousand, but that ancient copyists, mistaking the (Δ D) delta, four, for (Λ L) lambda, thirty, wrote 30, 000 instead of 4, 000. Which of these solutions is adopted is not material.
That were murderers - Greek: men of the Sicarii - τῶν σικαρίων tō n sikariō n. This is originally a Latin word, and is derived from sica, a short sword, sabre, or crooked knife, which could be easily concealed under the garment. Hence, it came to denote "assassins," and to be applied to "banditti, or robbers." It does not mean that they had actually committed murder, but that they were desperadoes and banditti, and were drawn together for purposes of plunder and of blood. This class of people was exceedingly numerous in Judea. See the notes on Luk 10:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:38: that: "This Egyptian rose ad 55." Act 5:36, Act 5:37; Mat 5:11; Co1 4:13
Geneva 1599
21:38 Art not thou that (g) Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers?
(g) Concerning this Egyptian who assembled thirty thousand men, read Josephus, book 2, chap. 12.
John Gill
21:38 Art thou not that Egyptian, which before these days madest an uproar,.... Josephus speaks (i) of one that came out of Egypt to Jerusalem, and gave out that he was a prophet, and deceived the people, whom he persuaded to follow him to the Mount of Olives, where they should see the walls of the city fall at his command, and so through the ruins of it they might enter into the city; but Felix the Roman governor fell upon them, killed four hundred, and took two hundred prisoners, and the Egyptian fled: the account which he elsewhere (k) gives of him, and Eusebius (l) from him, is this; a certain Egyptian false prophet did much more mischief to the Jews; for he being a magician, and having got himself to be believed as a prophet, came into the country (of Judea), and gathered together about thirty thousand persons, whom he had deceived: these he brought out of the wilderness to the Mount of Olives, from thence designing to take Jerusalem by force, and seize the Roman garrison, and take the government of the people but Felix prevented his design, meeting him with the Roman soldiers, assisted by all the people; so that when they engaged, the Egyptian fled with a few, and most of those that were with him were destroyed or taken: now it was some little time before this, that this affair happened; and by these accounts of Josephus, though the Egyptian was discomfited, yet he was not taken; he had made his escape, so that he might be yet in being; and therefore the captain could not tell but Paul might be he, who had privately got into the city, and was upon some bad designs:
and leddest out into the wilderness four thousand men that were murderers? Josephus says, that he brought them out of the wilderness, or led them through it to the Mount of Olives, from thence to rush into Jerusalem, when the walls should fall down at his command; but he says, the number of men that he led out were about thirty thousand; it may be at first there were no more than four thousand, but afterwards were joined by others, and increased to thirty thousand; or among these thirty thousand, he had four thousand "murderers, or sicarii": so called from the little swords which they carried under their clothes, and with them killed men in the daytime, in the middle of the city, especially at the feasts, when they mingled themselves with the people (m).
(i) Antiqu. l. 20. c. 7. sect. 6. (k) De Bello Jud. l. 2. c. 13. sect. 5. (l) Eccl. Hist. l. 2. c. 21. (m) Joseph. de Bello Jud. l. 2. c. 13. sect. 3.
John Wesley
21:38 Art not thou that Egyptian - Who came into Judea when Felix had been some years governor there! Calling himself a prophet, he drew much people after him; and having brought them through the wilderness, led them to Mount Olivet, promising that the walls of the city should fall down before them. But Felix marching out of Jerusalem against him, his followers quickly dispersed, many of whom were taken or slain; but he himself made his escape.
Robert Jamieson, A. R. Fausset and David Brown
21:38 madest an uproar, &c.--The narrative is given in JOSEPHUS [Wars of the Jews, 2.8.6; 13.5], though his two allusions and ours seem to refer to different periods of the rebellion.
21:3921:39: Եւ ասէ Պաւղոս. Ես եմ այր Հրեա՛յ, ՚ի Տարսոնէ Կիլիկեցւոց, ո՛չ աննշան քաղաքի քաղաքացի. աղաչեմ զքեզ հրամայեա՛ ինձ խօսել առ ժողովուրդդ։
39. Պօղոսն ասաց. «Ես հրեայ մարդ եմ, կիլիկեցիների Տարսոն քաղաքից, ոչ աննշան քաղաքի քաղաքացի. աղաչում եմ քեզ, ինձ հրամա՛ն տուր, որ իմ խօսքն ուղղեմ այդ ժողովրդին»:
39 Պօղոս ալ ըսաւ. «Ես Հրեայ մարդ մըն եմ Կիլիկիոյ Տարսոնէն, ո՛չ թէ աննշան քաղաքացի մը ու կ’աղաչեմ քեզի ինծի հրաման տուր որ ժողովուրդին խօսիմ»։
Եւ ասէ Պաւղոս. Ես եմ այր Հրեայ ի Տարսոնէ Կիլիկեցւոց, ոչ աննշան քաղաքի քաղաքացի. աղաչեմ զքեզ հրամայեա ինձ խօսել առ ժողովուրդդ:

21:39: Եւ ասէ Պաւղոս. Ես եմ այր Հրեա՛յ, ՚ի Տարսոնէ Կիլիկեցւոց, ո՛չ աննշան քաղաքի քաղաքացի. աղաչեմ զքեզ հրամայեա՛ ինձ խօսել առ ժողովուրդդ։
39. Պօղոսն ասաց. «Ես հրեայ մարդ եմ, կիլիկեցիների Տարսոն քաղաքից, ոչ աննշան քաղաքի քաղաքացի. աղաչում եմ քեզ, ինձ հրամա՛ն տուր, որ իմ խօսքն ուղղեմ այդ ժողովրդին»:
39 Պօղոս ալ ըսաւ. «Ես Հրեայ մարդ մըն եմ Կիլիկիոյ Տարսոնէն, ո՛չ թէ աննշան քաղաքացի մը ու կ’աղաչեմ քեզի ինծի հրաման տուր որ ժողովուրդին խօսիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:3939: Павел же сказал: я Иудеянин, Тарсянин, гражданин небезызвестного Киликийского города; прошу тебя, позволь мне говорить к народу.
21:39  εἶπεν δὲ ὁ παῦλος, ἐγὼ ἄνθρωπος μέν εἰμι ἰουδαῖος, ταρσεὺς τῆς κιλικίας, οὐκ ἀσήμου πόλεως πολίτης· δέομαι δέ σου, ἐπίτρεψόν μοι λαλῆσαι πρὸς τὸν λαόν.
21:39. εἶπεν (It-had-said) δὲ (moreover,"ὁ (the-one) Παῦλος (a-Paulos,"Ἐγὼ (I) ἄνθρωπος (a-mankind) μέν (indeed) εἰμι (I-be) Ἰουδαῖος, (Iouda-belonged,"Ταρσεὺς (a-Tarsoser-of) τῆς (of-the-one) Κιλικίας, (of-a-Kilikia,"οὐκ (not) ἀσήμου (of-un-signified-of) πόλεως (of-a-city) πολίτης: (a-citier) δέομαι (I-be-binded) δέ (moreover) σου, (of-thee,"ἐπίτρεψόν (thou-should-have-turned-upon) μοι (unto-me) λαλῆσαι (to-have-spoken-unto) πρὸς (toward) τὸν (to-the-one) λαόν. (to-a-people)
21:39. et dixit ad eum Paulus ego homo sum quidem iudaeus a Tarso Ciliciae non ignotae civitatis municeps rogo autem te permitte mihi loqui ad populumBut Paul said to him: I am a Jew of Tarsus in Cilicia, a citizen of no mean city. And I beseech thee, suffer me to speak to the people.
39. But Paul said, I am a Jew, of Tarsus in Cilicia, a citizen of no mean city: and I beseech thee, give me leave to speak unto the people.
But Paul said, I am a man [which am] a Jew of Tarsus, [a city] in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people:

39: Павел же сказал: я Иудеянин, Тарсянин, гражданин небезызвестного Киликийского города; прошу тебя, позволь мне говорить к народу.
21:39  εἶπεν δὲ ὁ παῦλος, ἐγὼ ἄνθρωπος μέν εἰμι ἰουδαῖος, ταρσεὺς τῆς κιλικίας, οὐκ ἀσήμου πόλεως πολίτης· δέομαι δέ σου, ἐπίτρεψόν μοι λαλῆσαι πρὸς τὸν λαόν.
21:39. et dixit ad eum Paulus ego homo sum quidem iudaeus a Tarso Ciliciae non ignotae civitatis municeps rogo autem te permitte mihi loqui ad populum
But Paul said to him: I am a Jew of Tarsus in Cilicia, a citizen of no mean city. And I beseech thee, suffer me to speak to the people.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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
39: "Прошу тебя, позволь..." Это - доказательство истинности слов его, что он всех приводит в свидетели, - что так готов оправдывать себя и решается противостать словом толпе иудеев" (Злат. ).
Adam Clarke: Commentary on the Bible - 1831
21:39: I am a man which am a Jew - A periphrasis for, I am a Jew. See the note on Act 7:2.
Of Tarsus - no mean city - In the notes on Act 9:11, I have shown that Tarsus was a city of considerable importance, and in some measure a rival to Rome and Athens; and that, because of the services tendered to the Romans by the inhabitants, Julius Caesar endowed them with all the rights and privileges of Roman citizens. When St. Paul calls it no mean city, he speaks a language that was common to those who have had occasion to speak of Tarsus. Xenophon, Cyri Anabas. i., calls it, πολιν μεγαλην και ευδαιμονα, a great and flourishing city. Josephus, Ant. lib. i. cap. 6, sec. 6, says that it was παρ' αυτοις των πολεων ἡ αξιολογωτατη μητροπολις ουσα, the metropolis and most renowned city among them (the Cilicians.) And Ammianus Marcellinus, xiv. 8, says, Ciliciam Tarsus nobilitat, urbs perspicabilis: "Tarsus, a very respectable city; adorns Cilicia."
Albert Barnes: Notes on the Bible - 1834
21:39: A Jew of Tarsus - A Jew by birth.
Of no mean city - Not obscure, or undistinguished. He could claim an honorable birth, so far as the place of his nativity was concerned. See the notes on Act 9:11. Tarsus was much celebrated for its learning, and was at one time the rival of Alexandria and Athens. Xenophon calls it a great and flourishing city. Josephus (Antiq., book 2, chapter 6, section 6) says that it was the metropolis, and most renowned city among them (the Cilicians).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:39: I am: Act 9:11, Act 9:30, Act 22:3, Act 23:34
Cilicia: Act 6:9, Act 15:23, Act 15:41
a citizen: Act 16:37, Act 22:25-29, Act 23:27
suffer: Act 21:37; Pe1 3:15, Pe1 4:15, Pe1 4:16
John Gill
21:39 But Paul said, I am a man which am a Jew of Tarsus,.... And not that Egyptian; he was not of that country, much less that man; but a Jew, both by birth and religion; he was born of Jewish parents, and brought up in the Jewish religion; though his native place was Tarsus, a city in Cilicia, where it is placed by Pliny (n), Ptolomy (o), and Mela (p); and is by some thought to be the same with the Tarshish of the Old Testament:
a citizen of no mean city; Pliny (q) calls it a free city, and Solinus (r) says it is the mother, or chief of cities, and Curtius (s) speaks of it as a very opulent one; which when Alexander drew near to with his army, the inhabitants of it set fire to, that he might not possess their riches; which he understanding, sent Parmenio to prevent it: through this city, as the same historian, in agreement with Pliny and others, observes, ran the river Cydnus; and it being summer time when Alexander was here, and very hot weather, and being covered with dust and sweat, he put off his clothes, and cast himself into the river to wash himself; but as soon as he was in, he was seized with such a numbness of his nerves, that had he not been immediately taken out by his soldiers, and for the extraordinary care of his physician, he had at once expired. Josephus (t) calls this city the most famous of the cities in Gallicia; and derives it, and the whole country, from Tarshish, the grandson of Japheth, Gen 10:4 his words are,
"Tharsus gave name to the Tharsians, for so Cilicia was formerly called, of which this is an evidence; for the most famous of the cities with them, and which is the metropolis, is called Tarsus; Theta being changed into Tau for appellation sake.''
Though some say it was built by Perseus, the son of Jupiter and Danae, and called Tharsus, of the hyacinth stone, which is said to be found about it: others think it was so called, , because the places of this country were first dried up after the flood: it was not only a city of stately buildings, as it was repaired by Sardanapalus, and increased after the times of Alexander; but there was a famous academy in it, which, for men of learning, exceeded Athens and Alexandria (u); though these exceeded that in number of philosophers: here it is thought lived Aratus the poet, from whom the apostle cites a passage, in Acts 17:28 and of this place was the famous Chrysippus, who is called "a Tarsian" (w), as the apostle is here. Hermogenes, a very celebrated rhetorician, some of whose works are still extant, came from hence (x). Jerom (y) reports it as a tradition, that the parents of the Apostle Paul were of Giscalis, a town in Judea; which with the whole province being destroyed by the Romans, they removed to Tarsus, a city of Cilicia, whither Paul when a young man followed them; but certain it is, that the apostle was born there, as he himself says, in Acts 22:3. Ignatius, in (z) the "second" century, writing to the church at Tarsus, calls them citizens and disciples of Paul; citizens, because he was of this city; and disciples, because of the same faith with him; and very likely the first materials of the church in this place were converts of his; since it is evident that he went hither after he was a preacher; see Acts 9:30.
And I beseech thee suffer me to speak unto the people; first he desired to speak with the captain, and that was in order to obtain leave to speak to the people; and which he asks in a very handsome and submissive manner, and hopes to have his request granted him, since he was not the person he took him for, but was a Jew by birth, and a citizen of a very considerable Roman city; and was not a mean, sordid, vagabond creature, nor need he fear that he would sow any discord and sedition among the people.
(n) Nat. Hist. l. 5. c. 27. (o) Geograph. l. 5. c. 8. (p) De orbis situ, l. 1. c. 13. (q) Ib. ut supra. (Nat. Hist. l. 5. c. 27.) (r) Polyhist. c. 51. (s) Hist. l. 3. c. 4. (t) Antiqu. l. 1. c. 6. sect. 1. (u) Strabo, Geograph. l. 14. (w) Laert. Vit. Philosoph. l. 7. (x) Vid. Fabricii Bibl. Graec. l. 4. c. 31. sect. 4. 5. (y) Catalog. Script. Eccles. sect. 15. fol. 90. G. & Comment. in Philemon. ver. 23. Tom. 9. fol. 116. L. (z) Ep. ad Tarsenses, p. 75.
Robert Jamieson, A. R. Fausset and David Brown
21:39 a citizen of no mean city--(See on Acts 16:37).
21:4021:40: Եւ ՚ի հրամայելն նորա, Պաւղոս կացեալ ՚ի վերայ աշտիճանացն՝ շարժեա՛ց զձեռն ժողովրդեանն. իբրեւ բազում լռութիւն լինէր, սկսաւ բարբառել Հեբրայեցւո՛ց բարբառովն՝ եւ ասէ[2700]. [2700] Ոմանք. Զձեռնն ժողովր՛՛։ Ոսկան. Եւ իբրեւ բազում լռութիւն։
40. Եւ երբ նա հրաման տուեց, Պօղոսը, աստիճանների վրայ կանգնած, ձեռքը շարժեց դէպի ժողովուրդը: Երբ կատարեալ լռութիւն տիրեց, սկսեց խօսել եբրայերէն լեզուով եւ ասաց.
40 Երբ անիկա հրաման տուաւ, Պօղոս սանդուխին վրայ կայնելով՝ ձեռքը շարժեց ժողովուրդին ու երբ լման լռութիւն եղաւ Եբրայեցերէն լեզուով խօսեցաւ անոնց ու ըսաւ.
Եւ ի հրամայելն նորա, Պաւղոս կացեալ ի վերայ աստիճանացն` շարժեաց զձեռն ժողովրդեանն. իբրեւ բազում լռութիւն լինէր, սկսաւ բարբառել Հեբրայեցւոց բարբառովն եւ ասէ:

21:40: Եւ ՚ի հրամայելն նորա, Պաւղոս կացեալ ՚ի վերայ աշտիճանացն՝ շարժեա՛ց զձեռն ժողովրդեանն. իբրեւ բազում լռութիւն լինէր, սկսաւ բարբառել Հեբրայեցւո՛ց բարբառովն՝ եւ ասէ[2700].
[2700] Ոմանք. Զձեռնն ժողովր՛՛։ Ոսկան. Եւ իբրեւ բազում լռութիւն։
40. Եւ երբ նա հրաման տուեց, Պօղոսը, աստիճանների վրայ կանգնած, ձեռքը շարժեց դէպի ժողովուրդը: Երբ կատարեալ լռութիւն տիրեց, սկսեց խօսել եբրայերէն լեզուով եւ ասաց.
40 Երբ անիկա հրաման տուաւ, Պօղոս սանդուխին վրայ կայնելով՝ ձեռքը շարժեց ժողովուրդին ու երբ լման լռութիւն եղաւ Եբրայեցերէն լեզուով խօսեցաւ անոնց ու ըսաւ.
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21:4040: Когда же тот позволил, Павел, стоя на лестнице, дал знак рукою народу; и, когда сделалось глубокое молчание, начал говорить на еврейском языке так:
21:40  ἐπιτρέψαντος δὲ αὐτοῦ ὁ παῦλος ἑστὼς ἐπὶ τῶν ἀναβαθμῶν κατέσεισεν τῇ χειρὶ τῶ λαῶ· πολλῆς δὲ σιγῆς γενομένης προσεφώνησεν τῇ ἑβραΐδι διαλέκτῳ λέγων,
21:40. ἐπιτρέψαντος (Of-having-turned-upon) δὲ (moreover) αὐτοῦ (of-it) ὁ (the-one) Παῦλος (a-Paulos) ἑστὼς (having-had-come-to-stand) ἐπὶ (upon) τῶν (of-the-ones) ἀναβαθμῶν (of-steppings-up-of) κατέσεισε (it-shook-down) τῇ (unto-the-one) χειρὶ (unto-a-hand) τῷ (unto-the-one) λαῷ, (unto-a-people,"πολλῆς (of-much) δὲ (moreover) σιγῆς (of-a-silencing) γενομένης ( of-having-had-became ) προσεφώνησεν (it-sounded-toward-unto) τῇ (unto-the-one) Ἐβραΐδι (unto-a-Hebrew) διαλέκτῳ (unto-forthable-through) λέγων (forthing,"
21:40. et cum ille permisisset Paulus stans in gradibus annuit manu ad plebem et magno silentio facto adlocutus est hebraea lingua dicensAnd when he had given him leave, Paul standing on the stairs, beckoned with his hand to the people. And a great silence being made, he spoke unto them in the Hebrew tongue, saying:
40. And when he had given him leave, Paul, standing on the stairs, beckoned with the hand unto the people; and when there was made a great silence, he spake unto them in the Hebrew language, saying,
And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto [them] in the Hebrew tongue, saying:

40: Когда же тот позволил, Павел, стоя на лестнице, дал знак рукою народу; и, когда сделалось глубокое молчание, начал говорить на еврейском языке так:
21:40  ἐπιτρέψαντος δὲ αὐτοῦ ὁ παῦλος ἑστὼς ἐπὶ τῶν ἀναβαθμῶν κατέσεισεν τῇ χειρὶ τῶ λαῶ· πολλῆς δὲ σιγῆς γενομένης προσεφώνησεν τῇ ἑβραΐδι διαλέκτῳ λέγων,
21:40. et cum ille permisisset Paulus stans in gradibus annuit manu ad plebem et magno silentio facto adlocutus est hebraea lingua dicens
And when he had given him leave, Paul standing on the stairs, beckoned with his hand to the people. And a great silence being made, he spoke unto them in the Hebrew tongue, saying:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40: "Стоя на лестнице..." Весьма благоприятствовало ему и место, так как он говорил с высоты, и то, что он был связан. Что может сравниться с этим зрелищем, когда Павел говорил, связанный двумя цепями..." (Злат. ).

"На еврейском языке..." - т. е. на тогдашнем сирохалдейском наречии. "Прежде всего располагает их к себе родным их языком" (Злат. ). Это действительно возбудило большее внимание и содействовало водворению глубокой тишины (XXII:2).
Adam Clarke: Commentary on the Bible - 1831
21:40: Paul stood on the stairs - Where he was out of the reach of the mob, and was surrounded by the Roman soldiers.
Beckoned with the hand - Waving the hand, which was the sign that he was about to address the people. So Virgil says of Turnus, when he wished, by single combat between himself and Aeneas, to put an end to the war: -
Significatque manu, et magno simul incipit ore:
Parcite jam, Rutuli; et vos tela inhibete, Latini.
He beckoned with his hand, and cried out with a loud voice,
Desist, ye Rutulians; and, ye Latins, cease from throwing your javelins.
He spake unto them in the Hebrew tongue - What was called then the Hebrew, viz. the Chaldaeo-Syriac; very well expressed by the Codex Bezae, τῃ ιδιᾳ διαλεκτῳ, in their own dialect.
Never was there a more unnatural division than that in this chapter: it ends with a single comma! The best division would have been at the end of the 25th verse.
Paul's embarkation at Tyre is very remarkable. The simple manner in which he was escorted to the ship by the disciples of Tyre, men, women, and children, and their affectionate and pious parting, kneeling down on the shore and commending each other to God, are both impressive and edifying. Nothing but Christianity could have produced such a spirit in persons who now, perhaps for the first time, saw each other in the flesh. Every true Christian is a child of God; and, consequently, all children of God have a spiritual affinity. They are all partakers of the same Spirit, are united to the same Head, are actuated with the same hope, and are going to the same heaven. These love one another with pure hearts fervently; and these alone are capable of disinterested and lasting friendship. Though this kind of friendship cannot fail, yet it may err; and with officious affection endeavor to prevent us from bearing a necessary and most honorable cross. See Act 21:12, Act 21:13. It should, therefore, be kept within Scriptural bounds.
Albert Barnes: Notes on the Bible - 1834
21:40: Licence - Liberty; permission.
On the stairs - See the notes on Act 21:35.
Beckoned with the hand - Waving the hand as a sign that he was about to address them, and to produce silence and attention. See Act 12:17.
In the Hebrew tongue - The language which was spoken by the Jews, which was then a mixture of the Chaldee and Syriac, called Syro-Chaldaic. This language he doubtless used on this occasion in preference to the Greek, because it was understood better by the multitude, and would tend to conciliate them if they heard him address them in their own tongue. The following chapter should have been connected with this. The division here is unnatural.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:40: on: Act 21:35; Kg2 9:13
and beckoned: Act 12:17, Act 13:16, Act 19:33
a great: Act 22:2
Hebrew: Act 6:1, Act 26:14; Luk 23:38; Joh 5:2, Joh 19:13, Joh 19:17, Joh 19:20; Rev 9:11, Rev 16:16
John Gill
21:40 And when he had given him licence,.... To speak to the people, which he could not well deny him, after he had so freely declared who he was, and in so courteous a manner addressed him, and asked leave of him:
Paul stood on the stairs; on the steps of the ascent to the castle, on the top of them:
and beckoned with the hand unto the people; to desire silence, which he might be able to do, notwithstanding his chains; for his being bound with a chain to a soldier, did not hinder the moving and lifting up of his hand:
and when there was made a great silence; either through the authority of the captain, who might command it, or through the desire of the people, to hear what he could say for himself:
he spake unto them in the Hebrew tongue; which the people he spoke to best understood, and was his own mother tongue; the Alexandrian copy reads, "in his own dialect"; this was not pure Hebrew that was spoke in common in those times, but the Syro-Chaldean language:
saying; as in the following chapter.
John Wesley
21:40 In the Hebrew tongue - That dialect of it, which was then commonly spoken at Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
21:40 stood on the stairs--"What nobler spectacle than that of Paul at this moment! There he stood, bound with two chains, ready to make his defense to the people. The Roman commander sits by, to enforce order by his presence. An enraged populace look up to him from below. Yet in the midst of so many dangers, how self-possessed is he, how tranquil!" [CHRYSOSTOM (or in his name) in HACKETT].
a great silence--the people awed at the permission given him by the commandant, and seeing him sitting as a listener.
in the Hebrew tongue--the Syro-Chaldaic, the vernacular tongue of the Palestine Jews since the captivity.