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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In the close of the foregoing chapter we had Paul bound, according to Agabus's prophecy of the hard usage he should receive from the Jews at Jerusalem, yet he had his tongue set at liberty, by the permission the chief captain gave him to speak for himself; and so intent he is upon using that liberty of speech which is allowed him, to the honour of Christ and the service of his interest, that he forgets the bonds he is in, makes no mention of them, but speaks of the great things Christ had done for him with as much ease and cheerfulness as if nothing had been done to ruffle him or put him into disorder. We have here, I. His address to the people, and their attention to it, ver. 1, 2. II. The account he gives of himself. 1. What a bigoted Jew he had been in the beginning of his time, ver. 3-5. 2. How he was miraculously converted and brought over to the faith of Christ, ver. 6-11. 3. How he was confirmed and baptized by the ministry of Ananias, ver. 12-16. 4. How he was afterwards called, by an immediate warrant from heaven, to be the apostle of the Gentiles, ver. 17-21. III. The interruption given him upon this by the rabble, who could not bear to hear any thing said in favour of the Gentiles, and the violent passion they flew into upon it, ver. 22, 23. IV. Paul's second rescue out of the hands of the rabble, and the further course which the chief captain took to find out the true reason of this mighty clamour against Paul, ver. 24, 25. V. Paul's pleading his privilege as a Roman citizen, by which he was exempted from this barbarous method of inquisition, ver. 26-29. VI. The chief captain's removing the cause into the high priest's court, and Paul's appearing there, ver. 30.
Adam Clarke: Commentary on the Bible - 1831
Paul, in his address to the people, gives an account of his birth and education, Act 21:1-3. His prejudices against Christianity, Act 21:4, Act 21:5. And of his miraculous conversion, and call to the apostleship, vv. 6-21. The Jews, hearing him say that God had sent him to preach the Gospel to the Gentiles, become exceedingly outrageous, and clamor for his life, Act 21:22, Act 21:23. The chief captain orders him to be examined by scourging; but he, pleading his privilege as a Roman citizen, escapes the torture, Act 21:24-29. The next day the chief captain brings Paul before the chief priests and their council, Act 21:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 22:1, Paul declares at large how he was converted to the faith, Act 22:17. and called to his apostleship; Act 22:22, At the very mentioning of the Gentiles the people exclaim on him; Act 22:24, He would have been scourged; Act 22:25, but claiming the privilege of a Roman, he escapes.
22:122:1: Արք եղբարք եւ հարք՝ լուարո՛ւք ինձ այժմ առ ձեզ պատասխանատութեանս[2701]։ [2701] Յօրինակին պակասէր. Եղբարք եւ հարք։ Ոմանք. Առ ձեզ պատասխանատրութեանս. եւ ոմանք. պատասխանատուութեանս։
1. «Եղբայրնե՛ր եւ հայրե՛ր, այժմ լսեցէ՛ք ինձ, որ տամ իմ պաշտպանողականը»:
22 «Մարդի՛կ եղբայրներ եւ հա՛յրեր, ինծի մտի՛կ ըրէք որ հիմա ձեզի պատասխան տամ»։
Արք եղբարք եւ հարք, լուարուք ինձ այժմ առ ձեզ պատասխանատուութեանս:

22:1: Արք եղբարք եւ հարք՝ լուարո՛ւք ինձ այժմ առ ձեզ պատասխանատութեանս[2701]։
[2701] Յօրինակին պակասէր. Եղբարք եւ հարք։ Ոմանք. Առ ձեզ պատասխանատրութեանս. եւ ոմանք. պատասխանատուութեանս։
1. «Եղբայրնե՛ր եւ հայրե՛ր, այժմ լսեցէ՛ք ինձ, որ տամ իմ պաշտպանողականը»:
22 «Մարդի՛կ եղբայրներ եւ հա՛յրեր, ինծի մտի՛կ ըրէք որ հիմա ձեզի պատասխան տամ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:11: Мужи братия и отцы! выслушайте теперь мое оправдание перед вами.
22:1  ἄνδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατέ μου τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας _
22:1. Ἄνδρες (Men," ἀδελφοὶ ( Brethrened ,"καὶ (and) πατέρες, (Fathers,"ἀκούσατέ (ye-should-have-heard) μου (of-me) τῆς (of-the-one) πρὸς (toward) ὑμᾶς (to-ye) νυνὶ (unto-now) ἀπολογίας.-- (of-a-fortheeing-off-unto)
22:1. viri fratres et patres audite quam ad vos nunc reddo rationemMen, brethren and fathers, hear ye the account which I now give unto you.
1. Brethren and fathers, hear ye the defence which I now make unto you.
22:1. “Noble brothers and fathers, listen to the explanation that I now give to you.”
22:1. Men, brethren, and fathers, hear ye my defence [which I make] now unto you.
Men, brethren, and fathers, hear ye my defence [which I make] now unto you:

1: Мужи братия и отцы! выслушайте теперь мое оправдание перед вами.
22:1  ἄνδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατέ μου τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας _
22:1. viri fratres et patres audite quam ad vos nunc reddo rationem
Men, brethren and fathers, hear ye the account which I now give unto you.
22:1. “Noble brothers and fathers, listen to the explanation that I now give to you.”
22:1. Men, brethren, and fathers, hear ye my defence [which I make] now unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: "Мужи, братья и отцы!.. " Почтительное обращение ко всем присутствующим (ср. VII:2).

"Мое оправдание..." - против обвинений, взведенных малоазийскими иудеями (XX:27-28).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's First Defence.
1 Men, brethren, and fathers, hear ye my defence which I make now unto you. 2 (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith,)

Paul had, in the last verse of the foregoing chapter, gained a great point, by commanding so profound a silence after so loud a clamour. Now here observe,

I. With what an admirable composure and presence of mind he addresses himself to speak. Never was poor man set upon in a more tumultuous manner, nor with more rage and fury; and yet, in what he said, 1. There appears o fright, but his mind is sedate and composed. Thus he makes his own words good, None of these things move me; and David's (Ps. iii. 6), I will not be afraid of ten thousands of people that have set themselves against me round about. 2. There appears no passion. Though the suggestions against him were all frivolous and unjust, though it would have vexed any man alive to be charged with profaning the temple just then when he was contriving and designing to show his respect to it, yet he breaks out into no angry expressions, but is led as a lamb to the slaughter.

II. What respectful titles he gives even to those who thus abused him, and how humbly he craves their attention: "Men, brethren, and fathers, v. 1. To you, O men, I call; men, that should hear reason, and be ruled by it; men, from whom one may expect humanity. You, brethren of the common people; you, fathers of the priests." Thus he lets them know that he was one of them, and had not renounced his relation to the Jewish nation, but still had a kindness and concern for it. Note, Though we must not give flattering titles to any, yet we ought to give titles of due respect to all; and those we would do good to we should endeavour not to provoke. Though he was rescued out of their hands, and was taken under the protection of the chief captain, yet he does not fall foul upon them, with, Hear now, you rebels; but compliments them with, Men, brethren, and fathers. And observe, he does not exhibit a charge against them, does not recriminate, Hear now what I have to say against you, but, Hear now what I have to say for myself: Hear you my defence; a just and reasonable request, for every man that is accused has a right to answer for himself, and has not justice done him if his answer be not patiently and impartially heard.

III. The language he spoke in, which recommended what he said to the auditory; He spoke in the Hebrew tongue, that is, the vulgar language of the Jews, which, at this time, was not the pure Old-Testament Hebrew, but the Syriac, a dialect of the Hebrew, or rather a corruption of it, as the Italian of the Latin. However, 1. It showed his continued respect to his countrymen, the Jews. Though he had conversed so much with the Gentiles, yet he still retained the Jews' language, and could talk it with ease; by this it appears he is a Jew, for his speech betrayeth him. 2. What he said was the more generally understood, for that was the language every body spoke, and therefore to speak in that language was indeed to appeal to the people, by which he might have somewhat to insinuate into their affections; and therefore, when they heard that he spoke in the Hebrew tongue, they kept the more silence. How can it be thought people should give any attention to that which is spoken to them in a language they do not understand? The chief captain was surprised to hear him speak Greek (ch. xxi. 37), the Jews were surprised to hear him speak Hebrew, and both therefore think the better of him. But how would they have been surprised if they had enquired, as they ought to have done, and found in what variety of tongues the Spirit gave him utterance! 1 Cor. xiv. 18, I speak with tongues more than you all. But the truth is, many wise and good men are therefore slighted only because they are not known.
Adam Clarke: Commentary on the Bible - 1831
22:1: Men, brethren, and fathers - A Hebrew form of expression for brethren and fathers: for two classes only are addressed. See the note on Act 7:2.
Hear ye my defense - Μου της απολογιας, This apology of mine; in this sense the word apology was anciently understood: hence the Apologies of the primitive fathers, i.e. their defenses of the Christian religion. And this is as proper literal meaning; but it is now used only as implying an excuse for improper conduct. That this is an abuse of the term requires no proof.
Albert Barnes: Notes on the Bible - 1834
22:1: Men, brethren, and fathers - This defense was addressed to the Jews, and Paul commenced it with an expression of sincere respect for them. Stephen began his defense with the same form of address. See the notes on Act 7:2.
My defence - Against the charges brought against me. Those charges were, that he had endeavored to prejudice people everywhere against the Jews, the Law, and the temple, Act 21:28. In order to meet this charge, Paul stated:
(1) That he was a Jew by birth, and had enjoyed all the advantages of a Jewish education, Act 22:3;
(2) He recounted the circumstances of his conversion, and the reason why he believed that he was called to preach the gospel, Act 22:4-16;
(3) He proceeded to state the reasons why he went among the Gentiles, and evidently intended to vindicate his conduct there, Act 22:17-21; but at this point, at the name Gentiles, his defense was interrupted by the enraged multitude, and he was not permitted to proceed.
What would have been his defense, therefore, had he been suffered to finish it, it is impossible to know with certainty. On another occasion, however, he was permitted to make a similar defense, and perhaps to complete the train of thought which he had purposed to pursue here. See Acts 22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:1: brethren: Act 7:2, Act 13:26, Act 23:1, Act 23:6, Act 28:17
my: Greek all, Act 19:33, Act 24:10, Act 25:8, Act 25:16, Act 26:1, Act 26:2, Act 26:24; Luk 12:11, Luk 21:14; Rom 2:15; Co1 9:3; Co2 7:11, Co2 12:19; Phi 1:7, Phi 1:17; Ti2 4:16; Pe1 3:15
John Gill
22:1 Men, brethren, and fathers,.... A common form of address used by the Jews; see Acts 7:2 but that the apostle should introduce his speech to these people in this manner, after they had treated him so inhumanly, as to drag him out of the temple, and beat him so unmercifully, is remarkable, and worthy of observation, when they scarcely deserved the name of "men"; and yet he not only gives them this, but calls them "brethren", they being his countrymen and kinsmen according to the flesh; and fathers, there being some among them, who might be men in years, and even members of the sanhedrim, and elders of the people, that were now got among the crowd: this shows how ready the apostle was to put up with affronts, and to forgive injuries done him:
hear ye my defence, which I make now unto you; in opposition to the charges brought against him, of speaking ill of the people of the Jews, the law of Moses, and of the temple, and in order to clear himself of these imputations, and vindicate his character and conduct.
John Wesley
22:1 Hear ye now my defence - Which they could not hear before for the tumult.
22:222:2: Իբրեւ լուան՝ թէ Հեբրայեցւոց լեզուաւն բարբառեցաւ նոցա, առաւե՛լ եւս դադարեցին ՚ի լռութեան[2702]։ [2702] Ոմանք. Թէ Հեբրայեցւոց լեզուովն բար՛՛։ Բազումք. Դադարեցին ՚ի լռութիւն։
2. Երբ լսեցին, որ եբրայերէն լեզուով դիմեց իրենց, առաւել եւս հանդարտուեցին եւ լռեցին:
2 Երբ լսեցին որ Եբրայական լեզուով կը խօսէր իրենց, ա՛լ աւելի լուռ կեցան
Իբրեւ լուան եթէ Հեբրայեցւոց լեզուաւն բարբառեցաւ նոցա` առաւել եւս դադարեցին ի լռութիւն:

22:2: Իբրեւ լուան՝ թէ Հեբրայեցւոց լեզուաւն բարբառեցաւ նոցա, առաւե՛լ եւս դադարեցին ՚ի լռութեան[2702]։
[2702] Ոմանք. Թէ Հեբրայեցւոց լեզուովն բար՛՛։ Բազումք. Դադարեցին ՚ի լռութիւն։
2. Երբ լսեցին, որ եբրայերէն լեզուով դիմեց իրենց, առաւել եւս հանդարտուեցին եւ լռեցին:
2 Երբ լսեցին որ Եբրայական լեզուով կը խօսէր իրենց, ա՛լ աւելի լուռ կեցան
zohrab-1805▾ eastern-1994▾ western am▾
22:22: Услышав же, что он заговорил с ними на еврейском языке, они еще более утихли. Он сказал:
22:2  ἀκούσαντες δὲ ὅτι τῇ ἑβραΐδι διαλέκτῳ προσεφώνει αὐτοῖς μᾶλλον παρέσχον ἡσυχίαν. καὶ φησίν _
22:2. ἀκούσαντες ( Having-heard ) δὲ (moreover) ὅτι (to-which-a-one) τῇ (unto-the-one) Ἐβραΐδι (unto-a-Hebrew) διαλέκτῳ (unto-forthable-through) προσεφώνει (it-was-sounding-toward-unto) αὐτοῖς (unto-them) μᾶλλον (more-such) παρέσχον (they-had-held-beside) ἡσυχίαν. (to-a-quiescing-unto,"καί (and) φησιν-- (it-declareth,"
22:2. cum audissent autem quia hebraea lingua loquitur ad illos magis praestiterunt silentium(And when they heard that he spoke to them in the Hebrew tongue, they kept the more silence.)
2. And when they heard that he spake unto them in the Hebrew language, they were the more quiet: and he saith,
22:2. And when they heard him speaking to them in the Hebrew language, they offered a greater silence.
22:2. (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith,)
And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith:

2: Услышав же, что он заговорил с ними на еврейском языке, они еще более утихли. Он сказал:
22:2  ἀκούσαντες δὲ ὅτι τῇ ἑβραΐδι διαλέκτῳ προσεφώνει αὐτοῖς μᾶλλον παρέσχον ἡσυχίαν. καὶ φησίν _
22:2. cum audissent autem quia hebraea lingua loquitur ad illos magis praestiterunt silentium
(And when they heard that he spoke to them in the Hebrew tongue, they kept the more silence.)
22:2. And when they heard him speaking to them in the Hebrew language, they offered a greater silence.
22:2. (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith,)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: См. XXI:40, прим.
Adam Clarke: Commentary on the Bible - 1831
22:2: When they heard that he spake in the Hebrew tongue - He had probably been traduced by the Jews of Asia as a mere Gentile, distinguished only by his virulence against the Jewish religion; which virulence proceeded from his malice and ignorance.
Albert Barnes: Notes on the Bible - 1834
22:2: The Hebrew tongue - See the notes on Act 21:40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:2: in: Act 21:40
John Gill
22:2 And when they heard that he spake in the Hebrew tongue to them,.... See Gill on Acts 21:40.
they kept the more silence; it being their mother tongue, and which they best understood; and which the captain and the Roman soldiers might not so well under stand; and chiefly because the Hellenistic language was not so agreeable to them, nor the Hellenistic Jews, who spoke the Greek language, and used the Greek version of the Bible; and such an one they took Paul to be, besides his being a Christian; wherefore when they heard him speak in the Hebrew tongue, it conciliated their minds more to him, at least engaged their attention the more to what he was about to say:
and he saith; the Syriac and Ethiopic versions add, "to them", as follows.
Robert Jamieson, A. R. Fausset and David Brown
22:2 PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM. (Acts 22:1-30)
when they heard . . . the Hebrew tongue--(See on Acts 21:40).
they kept the more silence--They could have understood him in Greek, and doubtless fully expected the renegade to address them in that language, but the sound of their holy mother tongue awed them into deeper silence.
22:322:3: Եւ նա ասէ. Ես եմ այր Հրեա՛յ, ծնեալ ՚ի Տարսովնի Կիւլիկեցւոց, սնեա՛լ ՚ի քաղաքիս յայսմիկ, առ ո՛տս Գամաղիէլի խրատեալ. ըստ ճշմարտութեան հայրենի օրինացն նախանձայո՛յզ էի Աստուծոյ, որպէս ամենեքեան դուք այսօր[2703]։ [2703] Ոմանք. Եւ ասէ. Ես եմ... ՚ի Տարսովն Կիլի՛՛... ամենեքին դուք էք այսօր։
3. Եւ նա ասաց. «Ես հրեայ մարդ եմ՝ ծնուած Կիլիկիայի Տարսոն քաղաքում, եւ դաստիարակուել եմ այստեղ, այս քաղաքում, Գամաղիէլի ոտքերի մօտ, կրթուած ըստ հայրենի օրէնքի ճշմարտութեան: Նախանձայոյզ էի Աստծու հանդէպ, ինչպէս դուք բոլորդ՝ այսօր:
3 Եւ անիկա ըսաւ. «Ես Հրեայ մարդ մըն եմ Կիլիկիոյ Տարսոնի մէջ ծնած եւ այս քաղաքին մէջ Գամաղիէլի ոտքը մեծցած ու մեր հայրենի օրէնքին ճշդութեանը մէջ կրթուած, նախանձաւոր էի Աստուծոյ, ինչպէս այսօր դուք ամէնքդ էք։
եւ նա ասէ.) Ես եմ այր Հրեայ ծնեալ ի Տարսոն Կիլիկեցւոց` սնեալ ի քաղաքիս յայսմիկ առ ոտս Գամաղիելի, խրատեալ ըստ ճշմարտութեան հայրենի օրինացն, նախանձայոյզ էի Աստուծոյ` որպէս ամենեքեան դուք այսօր:

22:3: Եւ նա ասէ. Ես եմ այր Հրեա՛յ, ծնեալ ՚ի Տարսովնի Կիւլիկեցւոց, սնեա՛լ ՚ի քաղաքիս յայսմիկ, առ ո՛տս Գամաղիէլի խրատեալ. ըստ ճշմարտութեան հայրենի օրինացն նախանձայո՛յզ էի Աստուծոյ, որպէս ամենեքեան դուք այսօր[2703]։
[2703] Ոմանք. Եւ ասէ. Ես եմ... ՚ի Տարսովն Կիլի՛՛... ամենեքին դուք էք այսօր։
3. Եւ նա ասաց. «Ես հրեայ մարդ եմ՝ ծնուած Կիլիկիայի Տարսոն քաղաքում, եւ դաստիարակուել եմ այստեղ, այս քաղաքում, Գամաղիէլի ոտքերի մօտ, կրթուած ըստ հայրենի օրէնքի ճշմարտութեան: Նախանձայոյզ էի Աստծու հանդէպ, ինչպէս դուք բոլորդ՝ այսօր:
3 Եւ անիկա ըսաւ. «Ես Հրեայ մարդ մըն եմ Կիլիկիոյ Տարսոնի մէջ ծնած եւ այս քաղաքին մէջ Գամաղիէլի ոտքը մեծցած ու մեր հայրենի օրէնքին ճշդութեանը մէջ կրթուած, նախանձաւոր էի Աստուծոյ, ինչպէս այսօր դուք ամէնքդ էք։
zohrab-1805▾ eastern-1994▾ western am▾
22:33: я Иудеянин, родившийся в Тарсе Киликийском, воспитанный в сем городе при ногах Гамалиила, тщательно наставленный в отеческом законе, ревнитель по Боге, как и все вы ныне.
22:3  ἐγώ εἰμι ἀνὴρ ἰουδαῖος, γεγεννημένος ἐν ταρσῶ τῆς κιλικίας, ἀνατεθραμμένος δὲ ἐν τῇ πόλει ταύτῃ, παρὰ τοὺς πόδας γαμαλιὴλ πεπαιδευμένος κατὰ ἀκρίβειαν τοῦ πατρῴου νόμου, ζηλωτὴς ὑπάρχων τοῦ θεοῦ καθὼς πάντες ὑμεῖς ἐστε σήμερον·
22:3. Ἐγώ (I) εἰμι (I-be) ἀνὴρ (a-man) Ἰουδαῖος, (Iouda-belonged,"γεγεννημένος (having-had-come-to-be-generated-unto) ἐν (in) Ταρσῷ (unto-a-Tarsos) τῆς (of-the-one) Κιλικίας, (of-a-Kilikia,"ἀνατεθραμμένος (having-had-come-to-be-nourished-up) δὲ (moreover) ἐν (in) τῇ (unto-the-one) πόλει (unto-a-city) ταύτῃ (unto-the-one-this) παρὰ (beside) τοὺς (to-the-ones) πόδας (to-feet) Γαμαλιήλ, (of-a-Gamaliel,"πεπαιδευμένος (having-had-come-to-be-childed-of) κατὰ (down) ἀκρίβειαν (to-an-exacting-of) τοῦ (of-the-one) πατρῴου (of-en-fathered) νόμου, (of-a-parcelee,"ζηλωτὴς (a-craver) ὑπάρχων (firsting-under) τοῦ (of-the-one) θεοῦ (of-a-Deity) καθὼς (down-as) πάντες ( all ) ὑμεῖς (ye) ἐστὲ (ye-be) σήμερον, (this-day,"
22:3. et dixit ego sum vir iudaeus natus Tarso Ciliciae nutritus autem in ista civitate secus pedes Gamalihel eruditus iuxta veritatem paternae legis aemulator legis sicut et vos omnes estis hodieAnd he saith: I am a Jew, born at Tarsus in Cilicia, but brought up in this city, at the feet of Gamaliel, taught according to the truth of the law of the fathers, zealous for the law, as also all you are this day:
3. I am a Jew, born in Tarsus of Cilicia, but brought up in this city, at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as ye all are this day:
22:3. And he said: “I am a Jewish man, born at Tarsus in Cilicia, but raised in this city beside the feet of Gamaliel, taught according to the truth of the law of the fathers, zealous for the law, just as all of you also are to this day.
22:3. I am verily a man [which am] a Jew, born in Tarsus, [a city] in Cilicia, yet brought up in this city at the feet of Gamaliel, [and] taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.
I am verily a man [which am] a Jew, born in Tarsus, [a city] in Cilicia, yet brought up in this city at the feet of Gamaliel, [and] taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day:

3: я Иудеянин, родившийся в Тарсе Киликийском, воспитанный в сем городе при ногах Гамалиила, тщательно наставленный в отеческом законе, ревнитель по Боге, как и все вы ныне.
22:3  ἐγώ εἰμι ἀνὴρ ἰουδαῖος, γεγεννημένος ἐν ταρσῶ τῆς κιλικίας, ἀνατεθραμμένος δὲ ἐν τῇ πόλει ταύτῃ, παρὰ τοὺς πόδας γαμαλιὴλ πεπαιδευμένος κατὰ ἀκρίβειαν τοῦ πατρῴου νόμου, ζηλωτὴς ὑπάρχων τοῦ θεοῦ καθὼς πάντες ὑμεῖς ἐστε σήμερον·
22:3. et dixit ego sum vir iudaeus natus Tarso Ciliciae nutritus autem in ista civitate secus pedes Gamalihel eruditus iuxta veritatem paternae legis aemulator legis sicut et vos omnes estis hodie
And he saith: I am a Jew, born at Tarsus in Cilicia, but brought up in this city, at the feet of Gamaliel, taught according to the truth of the law of the fathers, zealous for the law, as also all you are this day:
22:3. And he said: “I am a Jewish man, born at Tarsus in Cilicia, but raised in this city beside the feet of Gamaliel, taught according to the truth of the law of the fathers, zealous for the law, just as all of you also are to this day.
22:3. I am verily a man [which am] a Jew, born in Tarsus, [a city] in Cilicia, yet brought up in this city at the feet of Gamaliel, [and] taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Довольно подробное изображение Павлом своего происхождения, воспитания и первоначального направления имеет целью показать, что, вопреки взведенным обвинениям, он по самому рождению принадлежит к народу иудейскому, по воспитанию своему связан тесными духовными узами с Иерусалимом и отличался направлением самым строгим, фарисейским, преданным закону и враждебным христианству.

"Иудеянин, родившийся в Тарсе..." (ср. IX:11: и паралл. ), - хотя и родился не в Иерусалиме и не в Палестине, а в городе языческом, однако же - от иудеев: этим опровергается обвинение, что он учил всюду против народа сего (XXI:28).

"Воспитанный в сем городе..." - т. е. Иерусалиме, центре иудейской народности; этим подчеркивается, что если бы даже по своему рождению вдали от Иерусалима Павел мог быть недостаточно привязан к родному народу, то воспитание в Иерусалиме с детства (anateqrammenoV) во всяком случае должно было завязать в нем узы неразрушимой связи с общеиудейской столицей и родным народом.

"При ногах Гамалиила" - этого знаменитейшего фарисейского учителя (V:34: и дал. ) Это еще более сильное ручательство за иудейство Павла - не только по происхождению, но и по настроению. Выражение означает также почтительное отношение ученика к уважаемому учителю, "постоянство, рачение, усердие к слушанию и великое уважение к этому мужу" со стороны Павла (Злат. ср. Феофил. ).

"Тщательно наставленный в отеческом законе...", за что ручается самое имя Гамалиила. Тщательность здесь разумеется и в смысле усердия изучения закона, и в смысле строго иудейского его изучения и понимания.

"Ревнитель по Богу, как и все вы ныне..." Это, конечно, принято ими за похвалу, хотя в этой похвале скрыто достаточно горечи. Но прежде всего слова эти имеют целью показать, что Павел не мог быть таковым, каковым выставляют его обвинители.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's First Defence.
3 I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day. 4 And I persecuted this way unto the death, binding and delivering into prisons both men and women. 5 As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished. 6 And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me. 7 And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me? 8 And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest. 9 And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me. 10 And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do. 11 And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus. 12 And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there, 13 Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him. 14 And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth. 15 For thou shalt be his witness unto all men of what thou hast seen and heard. 16 And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord. 17 And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance; 18 And saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me. 19 And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee: 20 And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him. 21 And he said unto me, Depart: for I will send thee far hence unto the Gentiles.

Paul here gives such an account of himself as might serve not only to satisfy the chief captain that he was not that Egyptian he took him to be, but the Jews also that he was not that enemy to their church and nation, to their law and temple, they took him to be, and that what he did in preaching Christ, and particularly in preaching him to the Gentiles, he did by a divine commission. He here gives them to understand,

I. What his extraction and education were. 1. That he was one of their own nation, of the stock of Israel, of the seed of Abraham, a Hebrew of the Hebrews, not of any obscure family, or a renegado of some other nation: "No, I am verily a man who is a Jew, aner Ioudaios--a Jewish man; I am a man, and therefore ought not to be treated as a beast; a man who is a Jew, not a barbarian; I am a sincere friend to your nation, for I am one of it, and should defile my own nest if I should unjustly derogate from the honour of your law and your temple." 2. That he was born in a creditable reputable place, in Tarsus, a city of Cilicia, and was by his birth a freeman of that city. He was not born in servitude, as some of the Jews of the dispersion, it is likely, were; but he was a gentleman born, and perhaps could produce his certificate of his freedom in that ancient and honourable city. This was, indeed, but a small matter to make any boast of, and yet it was needful to be mentioned at this time to those who insolently trampled upon him, as if he were to be ranked with the children of fools, yea, the children of base men, Job xxx. 8. 3. That he had a learned and liberal education. He was not only a Jew, and a gentleman, but a scholar. He was brought up in Jerusalem, the principal seat of the Jewish learning, and at the feet of Gamaliel, whom they all knew to be an eminent doctor of the Jewish law, of which Paul was designed to be himself a teacher; and therefore he could not be ignorant of their law, nor be thought to slight it because he did not know it. His parents had brought him very young to this city, designing him for a Pharisee; and some think his being brought up at the feet of Gamaliel intimates, not only that he was one of his pupils, but that he was, above any other, diligent and constant in attending his lectures, observant of him, and obsequious to him, in all he said, as Mary, that sat at Jesus' feet, and heard his word. 4. That he was in his early days a very forward and eminent professor of the Jews' religion; his studies and learning were all directed that way. So far was he from being principled in his youth with any disaffection to the religious usages of the Jews that there was not a young man among them who had a greater and more entire veneration for them than he had, was more strict in observing them himself, or more hot in enforcing them upon others. (1.) He was an intelligent professor of their religion, and had a clear head. He minded his business at Gamaliel's feet, and was there taught according to the perfect manner of the law of the fathers. What departures he had made from the law were not owing to any confused or mistaken notions of it, for he understood it to a nicety, kata akribeian--according to the most accurate and exact method. He was not trained up in the principles of the latitudinarians, had nothing in him of a Sadducee, but was of that sect that was most studious in the law, kept most close to it, and, to make it more strict than it was, added to it the traditions of the elders, the law of the fathers, the law which was given to them, and which they gave to their children, and so it was handed down to us. Paul had as great a value for antiquity, and tradition, and the authority of the church, as any of them had; and there was never a Jew of them all that understood his religion better than Paul did, or could better give an account of it or a reason for it. (2.) He was an active professor of their religion, and had a warm heart: I was zealous towards God, as you all are this day. Many that are very well skilled in the theory of religion are willing to leave the practice of it to others, but Paul was as much a zealot as a rabbi. He was zealous against every thing that the law prohibited, and for every thing that the law enjoined; and this was zeal towards God, because he thought it was for the honour of God and the service of his interests; and here he compliments his hearers with a candid and charitable opinion of them, that they all were this day zealous towards God; he bears them record (Rom. x. 2), that they have a zeal for God, but not according to knowledge. In hating him, and casting him out, they said, Let the Lord be glorified (Isa. lxvi. 5), and, though this did by no means justify their rage, yet it enabled those that prayed, Father, forgive them, to plead, as Christ did, For they know not what they do. And when Paul owns that he had been zealous for God in the law of Moses, as they were this day, he intimates his hope that they might be zealous for God, in Christ, as he was this day.

II. What a fiery furious persecutor he had been of the Christian religion in the beginning of his time, v. 4, 5. He mentions this to make it the more plainly and evidently to appear that the change which was wrought upon him, when he was converted to the Christian faith, was purely the effect of a divine power; for he was so far from having any previous inclinations to it, or favourable opinions of it, that immediately before that sudden change was wrought in him he had the utmost antipathy imaginable to Christianity, and was filled with rage against it to the last degree. And perhaps he mentions it to justify God in his present trouble; how unrighteous soever those were that persecuted him, God was righteous, who permitted them to do it, for time was when he was a persecutor; and he may have a further view in it to invite and encourage those people to repent, for he himself had been a blasphemer, and a persecutor, and yet obtained mercy. Let us view Paul's picture of himself when he was a persecutor. 1. He hated Christianity with a mortal enmity: I persecuted this way unto the death, that is, "Those that walked in this way I aimed, if possible, to be the death of." He breathed out slaughter against them, ch. ix. 1. When they were put to death, he gave his voice against them, ch. xxvi. 10. Nay, he persecuted not only those that walked in this way, but the way itself, Christianity, which was branded as a byway, a sect; he aimed to persecute this to the death, to be the ruin of this religion. He persecuted it to the death, that is, he could have been willing himself to die in his opposition to Christianity, so some understand it. He would contentedly have lost his life, and would have thought it well laid out, in defence of the laws and traditions of the fathers. 2. He did all he could to frighten people from this way, and out of it, by binding and delivering into prison both men and women; he filled the jails with Christians. Now that he himself was bound, he lays a particular stress upon this part of his charge against himself, that he had bound the Christians, and carried them to prison; he likewise reflects upon it with a special regret that he had imprisoned not only the men, but the women, the weaker sex, who ought to be treated with particular tenderness and compassion. 3. He was employed by the great sanhedrim, the high priest, and all the estate of the elders, as an agent for them, in suppressing this new sect; so much had he already signalized himself for his zeal against it, v. 5. The high priest can witness for him that he was ready to be employed in any service against the Christians. When they heard that many of the Jews at Damascus had embraced the Christian faith, to deter others from doing the like they resolved to proceed against them with the utmost severity, and could not think of a fitter person to be employed in that business, nor one more likely to go through with it, than Paul. They therefore sent him, and letters by him, to the Jews at Damascus, here called the brethren, because they all descended from one common stock, and were of one family in religion too, ordering them to be assisting to Paul in seizing those among them that had turned Christians, and bringing them up prisoners to Jerusalem, in order to their being punished as deserters from the faith and worship of the God of Israel; and so might either be compelled to retract, or be put to death for a terror to others. Thus did Saul make havoc of the church, and was in a fair way, if he had gone on awhile, to ruin it, and root it out. "Such a one," says Paul, "I was at first, just such as you now are. I know the heart of a persecutor, and therefore pity you, and pray that you may know the heart of a convert, as God soon made me to do. And who was I that I could withstand God?"

III. In what manner he was converted and made what he now was. It was not from any natural or external causes; he did not change his religion from an affectation of novelty, for he was then as well affected to antiquity as he used to be; nor did it arise from discontent because he was disappointed in his preferment, for he was now, more than ever, in the way of preferment in the Jewish church; much less could it arise from covetousness, or ambition, or any hope of mending his fortune in the world by turning Christian, for it was to expose himself to all manner of disgrace and trouble; nor had he any conversation with the apostles or any other Christians, by whose subtlety and sophistry he might be thought to have been wheedled into this change. No, it was the Lord's doing, and the circumstances of the doing of it were enough to justify him in the change, to all those who believe there is a supernatural power; and none can condemn him for it, without reflecting upon that divine energy by which he was he rein overruled. He relates the story of his conversion here very particularly, as we had it before (ch. ix.), aiming to show that it was purely the act of God. 1. He was a fully bent upon persecuting the Christians just before Christ arrested him as ever. He made his journey, and was come nigh to Damascus (v. 6), and had no other thought than to execute the cruel design he was sent upon; he was not conscious of the least compassionate relentings towards the poor Christians, but still represented them to himself as heretics, schismatics, and dangerous enemies both to church and state. 2. It was a light from heaven that first startled him, a great light, which shone suddenly round about him, and the Jews knew that God is light, and his angels angels of light, and that such a light as this shining at noon, and therefore exceeding that of the sun, must be from God. Had it shone in upon him into some private room, there might have been a cheat in it, but it shone upon him in the open road, at high noon, and so strongly that it struck him to the ground (v. 7), and all that were with him, ch. xxvi. 14. They could not deny but that surely the Lord was in this light. 3. It was a voice from heaven that first begat in him awful thoughts of Jesus Christ, of whom before he had had nothing but hateful spiteful thoughts. The voice called to him by name, to distinguish him from those that journeyed with him, Saul, Saul, why persecutest thou me? And when he asked, Who art thou, Lord? it was answered, I am Jesus of Nazareth, whom thou persecutest, v. 8. By which it appeared that this Jesus of Nazareth, whom they also were now persecuting, was one that spoke from heaven, and they knew it was dangerous resisting one that did so, Heb. xii. 25. 4. Lest it should be objected, "How came this light and voice to work such a change upon him, and not upon those that journeyed with him?" (though, it is very probable, it had a good effect upon them, and that they thereupon became Christians), he observes that his fellow travellers saw indeed the light, and were afraid they should be consumed with fire from heaven, their own consciences, perhaps, now telling them that the way they were in was not good, but like Balaam's when he was going to curse Israel, and therefore they might expect to meet an angel with a flaming glittering sword; but, though the light made them afraid, they heard not the voice of him that spoke to Paul, that is, they did not distinctly hear the words. Now faith comes by hearing, and therefore that change was now presently wrought upon him that heard the words, and heard them directed to himself, which was not wrought upon those who only saw the light; and yet it might afterwards be wrought upon them too. 5. He assures them that when he was thus startled he referred himself entirely to a divine guidance; he did not hereupon presently cry out, "Well, I will be a Christian," but, "What shall I do, Lord? Let the same voice from heaven that has stopped me in the wrong way guide me into the right way, v. 10. Lord, tell me what I shall do, and I will do it." And immediately he had directions to go to Damascus, and there he should hear further from him that now spoke to him: "No more needs to be said from heaven, there it shall be told thee, by a man like thyself, in the name of him that now speaks to thee, all things which are appointed for thee to do." The extraordinary ways of divine revelation, by visions, and voices, and the appearance of angels, were designed, both in the Old Testament and in the New, only to introduce and establish the ordinary method by the scriptures and a standing ministry, and therefore were generally superseded when these were settled. The angel did not preach to Cornelius himself, but bade him send for Peter; so the voice here tells not Paul what he shall do, but bids him go to Damascus, and there it shall be told him. 6. As a demonstration of the greatness of that light which fastened upon him, he tells them of the immediate effect it had upon his eye-sight (v. 11): I could not see for the glory of that light. It struck him blind for the present. Nimium sensibile lædit sensum--Its radiance dazzled him. Condemned sinners are struck blind, as the Sodomites and Egyptians were, by the power of darkness, and it is a lasting blindness, like that of the unbelieving Jews; but convinced sinners are struck blind, as Paul here was, not by darkness, but by light: they are for the present brought to be at a loss within themselves, but it is in order to their being enlightened, as the putting of clay upon the eyes of the blind man was the designed method of his cure. Those that were with Paul had not the light so directly darted into their faces as Paul had unto his, and therefore they were not blinded, as he was; yet, considering the issue, who would not rather have chosen his lot than theirs? They, having their sight, led Paul by the hand into the city. Paul, being a Pharisee, was proud of his spiritual eyesight. The Pharisees said, Are we blind also? John ix. 40. Nay, they were confident that they themselves were guides to the blind, and lights to those that were in darkness, Rom. ii. 19. Now Paul was thus struck with bodily blindness to make him sensible of his spiritual blindness, and his mistake concerning himself, when he was alive without the law, Rom. vii. 9.

IV. How he was confirmed in the change he had made, and further directed what he should do, by Ananias who lived at Damascus.

Observe, 1. The character here given of Ananias. He was not a man that was any way prejudiced against the Jewish nation or religion, but was himself a devout man according to the law; if not a Jew by birth, yet one that had been proselyted to the Jewish religion, and therefore called a devout man, and thence advanced further to the faith of Christ; and he conducted himself so well that he had a good report of all the Jews that dwelt at Damascus. This was the first Christian that Paul had any friendly communication with, and it was not likely that he should instil into him any such notions as they suspected him to espouse, injurious to the law or to this holy place.

2. The cure immediately wrought by him upon Paul's eyes, which miracle was to confirm Ananias's mission to Paul, and to ratify all that he should afterwards say to him. He came to him (v. 13); and, to assure him that he came to him from Christ (the very same who had torn and would heal him, had smitten, but would bind him up, had taken away his sight, but would restore it again, with advantage), he stood by him, and said, Brother Saul, receive thy sight. Power went along with this word, and the same hour, immediately, he recovered his sight, and looked up upon him, ready to receive from him the instructions sent by him.

3. The declaration which Ananias makes to him of the favour, the peculiar favour, which the Lord Jesus designed him above any other.

(1.) In the present manifestation of himself to him (v. 14): The God of our fathers has chosen thee. This powerful call is the result of a particular choice; his calling God the God of our fathers intimates that Ananias was himself a Jew by birth, that observed the law of the fathers, and lived upon the promise made unto the fathers; and he gives a reason why he said Brother Saul, when he speaks of God as the God of our fathers: This God of our fathers has chosen thee that thou shouldst, [1.] Know his will, the will of his precept that is to be done by thee, the will of his providence that is to be done concerning thee. He hath chosen thee that thou shouldst know it in a more peculiar manner; not of man nor by man, but immediately by the revelation of Christ, Gal. i. 1, 12. Those whom God hath chosen he hath chosen to know his will, and to do it. [2.] That thou shouldst see that Just One, and shouldst hear the voice of his mouth, and so shouldst know his will immediately from himself. This was what Paul was, in a particular manner, chosen to above others; it was a distinguishing favour, that he should see Christ here upon earth after his ascension into heaven. Stephen saw him standing at the right hand of God, but Paul saw him standing at his right hand. This honour none had but Paul. Stephen saw him, but we do not find that he heard the voice of his mouth, as Paul did, who says, he was last of all seen of me, as of one born out of due time, 1 Cor. xv. 8. Christ is here called that Just One; for he is Jesus Christ the righteous, and suffered wrongfully. Observe, Those whom God has chosen to know his will must have an eye to Christ, and must see him, and hear the voice of his mouth; for it is by him that God has made known his will, his good-will to us, and he has said, Hear you him.

(2.) In the after-manifestation of himself by him to others (v. 15): "Thou shalt be his witness, not only a monument of his grace, as a pillar may be, but a witness viva voce--by word of mouth; thou shalt publish his gospel, as that which thou hast experienced the power of, and been delivered into, the mould of; thou shalt be his witness unto all men, Gentiles as well as Jews, of what thou hast seen and heard, now at the very first." And finding Paul so particularly relating the manner of his conversation in his apologies for himself, here and ch. xxvi., we have reason to think that he frequently related the same narrative in his preaching for the conversion of others; he told them what God had done for his soul, to encourage them to hope that he would do something for their souls.

4. The counsel and encouragement he gave him to join himself to the Lord Jesus by baptism (v. 16): Arise, and be baptized, He had in his circumcision been given up to God, but he must now by baptism be given up to God in Christ--must embrace the Christian religion and the privileges of it, in submission to the precepts of it. This must now be done immediately upon his conversion, and so was added to his circumcision: but to the seed of the faithful it comes in the room of it; for it is, as that was to Abraham and his believing seed, a seal of the righteousness which is by faith. (1.) The great gospel privilege which by baptism we have sealed to us is the remission of sins: Be baptized and wash away thy sins; that is, "Receive the comfort of the pardon of thy sins in the through Jesus Christ and lay hold of his righteousness for that purpose, and receive power against sin for the mortifying of thy corruption;" for our being washed includes our being both justified and sanctified, 1 Cor. vi. 11. Be baptized, and rest not in the sign, but make sure of the thing signified, the putting away of the filth of sin. (2.) The great gospel duty which by our baptism we are bound to is to call on the name of the Lord, the Lord Jesus; to acknowledge him to be our Lord and our God, and to apply to him accordingly; to give honour to him, to put all our petitions in his hand. To call on the name of Jesus Christ our Lord (Son of David, have mercy on us) is the periphrasis of a Christian, 1 Cor. i. 2. We must wash away our sins, calling on the name of the Lord; that is, we must seek for the pardon of our sins in Christ's name, and in dependence on him and his righteousness. In prayer, we must not any longer call God the God of Abraham, but the Father of our Lord Jesus Christ, and in him our Father; in every prayer, our eye must be to Christ. (3.) We must do this quickly. Why tarriest thou? Our covenanting with God in Christ is needful work, that must not be deferred. The case is so plain that it is needless to deliberate; and the hazard so great that it is folly to delay. Why should not that be done at the present time that must be done some time, or we are undone?

V. How he was commissioned to go and preach the gospel to the Gentiles. This was the great thing for which they were so angry at him, and therefore it was requisite he should for this, in a special manner, produce a divine warrant; and here he does it. This commission he did not receive presently upon his conversion, for this was at Jerusalem, whither he did not go till three years after, or more (Gal. i. 18); and whether it was then, or afterwards, that he had this vision here spoken of, we are not certain. But, to reconcile them, if possible, to his preaching the gospel among the Gentiles, he tells them, 1. That he received his orders to do it when he was at prayer, begging of God to appoint him his work and to show him the course he should steer; and (which was a circumstance that would have some weight with those he was now speaking to) he was at prayer in the temple, which was to be called a house of prayer for all people; not only in which all people should pray, but in which all people should be prayed for. Now as Paul's praying in the temple was an evidence, contrary to their malicious suggestion, that he had a veneration for the temple, though he did not make an idol of it as they did; so God's giving him this commission there in the temple was an evidence that the sending him to the Gentiles would be no prejudice to the temple, unless the Jews by their infidelity made it so. Now it would be a great satisfaction to Paul afterwards, in the execution of this commission, to reflect upon it that he received it when he was at prayer. 2. He received it in a vision. He fell into a trance (v. 17), his external senses, for the present, locked up; he was in an ecstasy, as when he was caught up into the third heaven, and was not at that time sensible whether he was in the body or out of the body. In this trance he saw Jesus Christ, not with the eyes of his body, as at his conversion, but represented to the eye of his mind (v. 18): I saw him saying unto me. Our eye must be upon Christ when we are receiving the law from his mouth; and we must not only hear him speak, but see him speaking to us. 3. Before Christ gave him a commission to go to the Gentiles, he told him it was to no purpose for him to think of doing any good at Jerusalem; so that they must not blame him, but themselves, if he be sent to the Gentiles. Paul came to Jerusalem full of hopes that, by the grace of God, he might be instrumental to bring those to the faith of Christ who had stood it out against the ministry of the other apostles; and perhaps this was what he was now praying for, that he, having had his education at Jerusalem and being well known there, might be employed in gathering the children of Jerusalem to Christ that were not yet gathered, which he thought he had particular advantages for doing of. But Christ crosses the measures he had laid: "Make haste," says he, "and get thee quickly out of Jerusalem;" for, though thou thinkest thyself more likely to work upon them than others, thou wilt find they are more prejudiced against thee than against any other, and therefore "will not receive thy testimony concerning me." As God knows before who will receive the gospel, so he knows who will reject it. 4. Paul, notwithstanding this, renewed his petition that he might be employed at Jerusalem, because they knew, better than any did, what he had been before his conversion, and therefore must ascribe so great a change in him to the power of almighty grace, and consequently give the greater regard to his testimony; thus he reasoned, both with himself and with the Lord, and thought he reasoned justly (v. 19, 20): "Lord," says he, "they know that I was once of their mind, that I was as bitter an enemy as any of them to such as believed on thee, that I irritated the civil power against them, and imprisoned them, and turned the edge of the spiritual power against them too, and beat them in every synagogue." And therefore they will not impute my preaching Christ to education nor to any prepossession in his favour (as they do that of other ministers), but will the more readily regard what I say because they know I have myself been one of them: particularly in Stephen's case; they know that when he was stoned I was standing by, I was aiding and abetting and consenting to his death, and in token of this kept the clothes of those that stoned him. Now "Lord," says he, "if I appear among them, preaching the doctrine that Stephen preached and suffered for, they will no doubt receive my testimony." "No," says Christ to him, "they will not; but will be more exasperated against thee as a deserter from, than against others whom they look upon only as strangers to, their constitution." 5. Paul's petition for a warrant to preach the gospel at Jerusalem is overruled, and he has peremptory orders to go among the Gentiles (v. 21): Depart, for I will send thee far hence, unto the Gentiles. Note, God often gives gracious answers to the prayers of his people, not in the thing itself that they pray for, but in something better. Abraham prays, O that Ishmael may live before thee; and God hears him for Isaac. So Paul here prays that he may be an instrument of converting souls at Jerusalem: "No," says Christ, "but thou shalt be employed among the Gentiles, and more shall be the children of the desolate than those of the married wife." It is God that appoints his labourers both their day and their place, and it is fit they should acquiesce in his appointment, though it may cross their own inclinations. Paul hankers after Jerusalem: to be a preacher there was the summit of his ambition; but Christ designs him greater preferment. He shall not enter into other men's labours (as the other apostles did, John iv. 38), but shall break up new ground, and preach the gospel where Christ was not named, Rom. xv. 20. So often does Providence contrive better for us than we for ourselves; to the guidance of that we must therefore refer ourselves. He shall choose our inheritance for us. Observe, Paul shall not go to preach among the Gentiles without a commission: I will send thee. And, if Christ send him, his Spirit will go along with him, he will stand by him, will carry him on, and bear him out, and give him to see the fruit of his labours. Let not Paul set his heart upon Jerusalem, for he must be sent far hence; his call must be quite another way, and his work of another kind. And it might be a mitigation of the offence of this to the Jews that he did not set up a Gentile church in the neighbouring nations; others did this in their immediate vicinity; he was sent to places at a distance, a vast way off, where what he did could not be thought an annoyance to them.

Now, if they would lay all this together, surely they would see that they had no reason to be angry with Paul for preaching among the Gentiles, or construe it as an act of ill-will to his own nation, for he was compelled to it, contrary to his own mind, by an overruling command from heaven.
Adam Clarke: Commentary on the Bible - 1831
22:3: I am verily a man which am a Jew - A periphrasis for, I am really a Jew: and his mentioning this adds weight to the conjecture in the preceding note. He shows that he could not be ignorant of the Jewish religion, as he had had the best instructer in it which Jerusalem could produce.
Yet brought up, etc. - Bp. Pearce proposes that this verse should be thus read and translated: but brought up in this city; instructed at the feet of Gamaliel, according to the most exact manner, being exceedingly zealous for the law of our fathers, as ye all are this day.
Born in Tarsus - See the notes on Act 9:11; Act 21:39.
Feet of Gamaliel - See a full account of this man in the note on Act 5:34 (note).
It has been generally supposed that the phrase, brought up at the feet, is a reference to the Jewish custom, viz. that the disciples of the rabbins sat on low seats, or on the ground, whilst the rabbin himself occupied a lofty chair. But we rather learn, from Jewish authority, that the disciples of the rabbins stood before their teachers, as Vitringa has proved in his treatise De Synag. Vet. lib. i. p. 1, cap. 7. Kypke, therefore, contends that παρα τους ποδας, at the feet, means the same as πλησιον, near, or before, which is not an unfrequent mode of speech among both sacred and profane writers. Thus, in Act 4:35, Act 4:37; Act 5:2, ετιθουν παρα τους ποδας των αποϚολων, they laid it at the apostles' feet, means only, they brought it to the apostles. So in 2 Maccabees 4:7, παρα ποδας ηδη τον ᾁδην ὁρωντες κειμενον, they saw death already lying at their feet; that is, as the Syriac translator has properly rendered it, they saw death immediately before them. So Themistius, Or. 27, p. 341, who adds the term by which the phrase is explained, εϚι και πλησιον αει τῳ δυναμενω λαμβανειν, ante pedes id temper et prope est, illi qui accipere potest. Also Lucian, De Conser. Hist. p. 669, ὡν παρα ποδας οἱ ελεγχοι. The refutation of which is at hand. The same kind of form occurs in the Hebrew, Exo 11:8 : All the people that are at thy feet, ברגליך beragleica, i.e. who are with thee, under thy command, Sa2 15:16. And the king went out, and all his household, ברגליו beraglaiv, at his feet; that is, with him, in his company. See Kypke. The phrase is used in the same sense among the Hindoos: I learned this at my father's feet - instead of, I learned it of my father. I was taught at the feet of such a teacher - my teacher's feet say so; meaning, simply, such and such persons taught me.
According to the perfect manner - That is, according to that strict interpretation of the law, and especially the traditions of the elders, for which the Pharisees were remarkable. That it is Pharisaism that the apostle has in view, when he says he was taught according to, ακριβειαν, the most extinct manner, is evident; and hence, in Act 26:5, he calls Pharisaism ακριβεϚατην, the most exact system; and, under it, he was zealous towards God; scrupulously exact in every part of his duty, accompanying this with reverence to the supreme Being, and deep concern for his honor and glory.
Albert Barnes: Notes on the Bible - 1834
22:3: Born in Tarsus - See the notes on Act 9:11.
Brought up in this city - In Jerusalem, sent there for the advantage of more perfect instruction in the Law.
At the feet of Gamaliel - As a scholar or disciple of Gamaliel. The phrase to sit at the feet of one is expressive of the condition of a disciple or learner. Compare Deu 33:3; Luk 10:39. It is probable that the expression arose from the fact that the learners occupied a lower place or seat than the teacher. On the character and rank of Gamaliel, see the notes on Act 5:34. Paul mentions his having been instructed in this manner in order to show that he was entitled to the full privileges of a Jew, and that he had had every opportunity to become fully acquainted with the nature of the Law.
According to the perfect manner - κατὰ ἀκρίβειαν kata akribeian . By strict diligence or exact care; or in the utmost rigor and severity of that instruction. No pains were Spared to make him understand and practice the Law of Moses.
The law of the fathers - The law of our fathers; that is, the law which they received and handed down to us. Paul was a Pharisee, and the law in which he had been taught was not only the written Law of Moses, but the traditional law which had been handed down from former times. See the notes on Mat 3:6.
And was zealous toward God - Gal 1:14. He had a constant burning zeal for God and His Law, which was expressed not only by scrupulous adherence to its forms, but by persecuting all who opposed it, Act 22:4-5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:3: Jew: Act 21:39; Rom 11:1; Co2 11:22; Phi 3:5
in Tarsus: Act 9:11, Act 9:30, Act 11:25
a city: Act 6:9, Act 15:23, Act 15:41, Act 23:34; Gal 1:21
at: Deu 33:3; Kg2 4:38; Luk 2:46, Luk 8:35, Luk 10:39
Gamaliel: Act 5:34
taught: Act 23:6, Act 26:5; Gal 1:14; Phi 3:5
was: Act 21:20; Sa2 21:2; Rom 10:2, Rom 10:3; Gal 4:17, Gal 4:18; Phi 3:6
Geneva 1599
22:3 (1) I am verily a man [which am] a Jew, born in Tarsus, [a city] in Cilicia, yet brought up in this city at the (a) feet of Gamaliel, [and] taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.
(1) Paul, making a short declaration of his former life, proves both his calling and doctrine to be from God.
(a) That is, his daily hearer: the reason of this speech is this: those who teach commonly sit in the higher place, speaking to their students who sit upon benches beneath, and therefore he says "at the feet of Gamaliel".
John Gill
22:3 I am verily a man which am a Jew,.... By birth, a thorough genuine one; an Hebrew of the Hebrews, both by father and mother side, both parents being Jews, and so a true descendant from Abraham, Isaac, and Jacob:
born in Tarsus, a city in Cilicia; See Gill on Acts 21:39.
yet brought up in this city; the city of Jerusalem; though Tarsus was the place of his birth, he had his education at Jerusalem:
at the feet of Gamaliel; of whom see Acts 5:34 it was the custom of scholars among the Jews, to sit at the feet of their masters, when instructed by them; see Deut 33:3 hence that saying of Jose ben Joezer (a);
"let thy house be an house of resort for the wise men, and be thou dusting thyself, , "with the dust of their feet":''
which by one of their commentators (b) is interpreted two ways, either
"as if it was said that thou shouldst walk after them; for he that walks raises the dust with his feet, and he that goes after him is filled with the dust which he raises with his feet; or else that thou shouldst sit at their feet upon the ground, for so it was usual, that the master sat upon a bench, and the scholars sat at his feet upon the floor.''
This latter sense is commonly understood, and adapted to the passage here, as illustrating it; though it may be, that the sense may only be this, that the apostle boarded in Gamaliel's house, ate at his table, and familiarly conversed with him; which he modestly expresses by being brought up at his feet, who was a man that was had in great reverence with the Jews; and this sense seems the rather to be the sense of the passage, since his learning is expressed in the next clause; and since; till after Gamaliel's time, it was not usual for scholars to sit when they learned; for the tradition is (c), that
"from the times of Moses to Rabban Gamaliel, they (the scholars) did not learn the law but standing; after Rabban Gamaliel died, sickness came into the world, and they learned the law sitting; and hence it is said, that after Rabban Gamaliel died, the glory of the law ceased.''
Tit follows,
and taught according to the perfect law of the fathers; not the law which the Jewish fathers received from Moses, though Paul was instructed in this, but in the oral law, the "Misna", or traditions of the elders, in which he greatly profited, and exceeded others, Gal 1:14.
And was zealous towards God; or "a zealot of God"; one of those who were called "Kanaim", or zealots; who in their great zeal for the glory of God, took away the lives of men, when they found them guilty of what they judged a capital crime; see Mt 10:4. The Vulgate Latin version reads, "zealous of the law"; both written and oral, the law of Moses, and the traditions of the fathers:
as ye all are this day; having a zeal for God, and the law, but not according to knowledge.
(a) Misn. Pirke Abot, c. 1. sect. 4. (b) Bartenora in Misn. Piske Abot, c. 1. sect. 4. (c) T. Bab. Megilla, fol. 21. 1. Vid. Misn. Sota, c. 9. sect. 15.
John Wesley
22:3 I am verily - This defence answers all that is objected, Acts 21:28. As there, so here also mention is made of the person of Paul, Acts 22:3, of the people and the law, Acts 22:3, Acts 22:5, Acts 22:12; of the temple, Acts 22:17; of teaching all men, Acts 22:15-17, Acts 22:21; and of the truth of his doctrine, Acts 22:6. But he speaks closely and nervously, in few words, because the time was short. But brought up at the feet of Gamaliel - The scholars usually sat on low seats, or upon mats on the floor, at the feet of their masters, whose seats were raised to a considerable height. Accurately instructed - The learned education which Paul had received was once no doubt the matter of his boasting and confidence. Unsanctified learning made his bonds strong, and furnished him with numerous arguments against the Gospel. Yet when the grace of God had changed his heart, and turned his accomplishments into another channel, he was the fitter instrument to serve God's wise and merciful purposes, in the defence and propagation of Christianity.
Robert Jamieson, A. R. Fausset and David Brown
22:3 a Jew of Tarsus, brought up in this city, at the feet--(See on Lk 10:39).
of Gamaliel--(See on Acts 5:34); a fact of great importance in the apostle's history, standing in the same relation to his future career as Moses' education in the Egyptian court to the work for which he was destined.
the perfect manner of the law of the fathers--the strictest form of traditional Judaism.
zealous--"a zealot."
toward God as ye all are this day--his own former murderous zeal against the disciples of the Lord Jesus being merely reflected in their present treatment of himself.
22:422:4: Որ զսոյն ճանապարհ վարեցի մինչեւ ՚ի մահ, կապել եւ մատնե՛լ ՚ի բանտս ա՛րս եւ կանայս[2704]. [2704] Ոմանք. Զնոյն ճանապարհ վարեցին մինչ ՚ի մահ... ՚ի բանտ արս։
4. Ես այս ճանապարհը հալածեցի մինչեւ ի մահ՝ կապելով եւ բանտերի մատնելով տղամարդկանց եւ կանանց,
4 Որ այրեր ու կիներ կապելով ու բանտերու մատնելով այս ճամբան հալածեցի մինչեւ մահ։
Որ զսոյն ճանապարհ վարեցի մինչեւ ի մահ, կապել եւ մատնել ի բանտս արս եւ կանայս:

22:4: Որ զսոյն ճանապարհ վարեցի մինչեւ ՚ի մահ, կապել եւ մատնե՛լ ՚ի բանտս ա՛րս եւ կանայս[2704].
[2704] Ոմանք. Զնոյն ճանապարհ վարեցին մինչ ՚ի մահ... ՚ի բանտ արս։
4. Ես այս ճանապարհը հալածեցի մինչեւ ի մահ՝ կապելով եւ բանտերի մատնելով տղամարդկանց եւ կանանց,
4 Որ այրեր ու կիներ կապելով ու բանտերու մատնելով այս ճամբան հալածեցի մինչեւ մահ։
zohrab-1805▾ eastern-1994▾ western am▾
22:44: Я даже до смерти гнал [последователей] сего учения, связывая и предавая в темницу и мужчин и женщин,
22:4  ὃς ταύτην τὴν ὁδὸν ἐδίωξα ἄχρι θανάτου, δεσμεύων καὶ παραδιδοὺς εἰς φυλακὰς ἄνδρας τε καὶ γυναῖκας,
22:4. ὃς (which) ταύτην (to-the-one-this) τὴν (to-the-one) ὁδὸν (to-a-way) ἐδίωξα (I-pursued) ἄχρι (unto-whilst) θανάτου, (of-a-death,"δεσμεύων (tying-of) καὶ (and) παραδιδοὺς (giving-beside) εἰς (into) φυλακὰς (to-guardings) ἄνδρας (to-men) τε (also) καὶ (and) γυναῖκας, (to-women,"
22:4. qui hanc viam persecutus sum usque ad mortem alligans et tradens in custodias viros ac mulieresWho persecuted this way unto death, binding and delivering into prisons both men and women,
4. and I persecuted this Way unto the death, binding and delivering into prisons both men and women.
22:4. I persecuted this Way, even unto death, binding and delivering into custody both men and women,
22:4. And I persecuted this way unto the death, binding and delivering into prisons both men and women.
And I persecuted this way unto the death, binding and delivering into prisons both men and women:

4: Я даже до смерти гнал [последователей] сего учения, связывая и предавая в темницу и мужчин и женщин,
22:4  ὃς ταύτην τὴν ὁδὸν ἐδίωξα ἄχρι θανάτου, δεσμεύων καὶ παραδιδοὺς εἰς φυλακὰς ἄνδρας τε καὶ γυναῖκας,
22:4. qui hanc viam persecutus sum usque ad mortem alligans et tradens in custodias viros ac mulieres
Who persecuted this way unto death, binding and delivering into prisons both men and women,
22:4. I persecuted this Way, even unto death, binding and delivering into custody both men and women,
22:4. And I persecuted this way unto the death, binding and delivering into prisons both men and women.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: "Гнал последователей сего учения...", - точнее: гнал сей путь (ср. IX:2; XVIII:25; XIX:9, 23).

"Даже до смерти" - выражение для обозначения особенной страстности чувства или действия, в данном случае - гонения.

"Связывая и предавая..." - ср. VIII:3.
Adam Clarke: Commentary on the Bible - 1831
22:4: I persecuted this way - Ταυτην την ὁδον; This doctrine, the way of worshipping God, and arriving at a state of blessedness. See on Act 9:2 (note).
Binding and delivering into prisons - See on Act 8:3 (note); Act 9:2 (note).
Albert Barnes: Notes on the Bible - 1834
22:4: And I persecuted - Act 8:3.
This way - Those who were of this mode of worshipping God; that is, Christians. See the notes on Act 9:2.
Unto the death - Intending to put them to death. He did not probably put any to death himself, but he committed them to prison; he sought their lives; he was the agent employed in arresting them; and when they were put to death, he tells us that he gave his voice against them Act 26:10; that is, he joined in, and approved of their condemnation.
Delivering into prisons ... - Act 8:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:4: I persecuted: Act 22:19, Act 22:20, Act 7:58, Act 8:1-4, Act 9:1, Act 9:2, Act 9:13, Act 9:14, Act 9:21, Act 26:9-11; Co1 15:9; Phi 3:6; Ti1 1:13-15
this: Act 16:17, Act 18:26, Act 19:9, Act 19:23, Act 24:14
John Gill
22:4 And I persecuted this way unto the death,.... That is, the Christian religion, and the professors of it; whom the apostle breathed out threatenings and slaughter against, haled out of their houses, and committed to prison; consented to their death, as he did to Stephen's; and whenever it was put to the vote, whether they should die or not, he gave his voice against them; so that he was a most bitter enemy, and an implacable persecutor of them; which shows how very averse he was to this way, and how great his prejudices were against it; wherefore it must be a work of divine power, and there must be the singular hand of God in it, to reconcile him to it, and cause him to embrace and profess it:
binding and delivering into prisons, both men and women: see Acts 8:3.
John Wesley
22:4 And persecuted this way - With the same zeal that you do now. Binding both men and women - How much better was his condition, now he was bound himself.
Robert Jamieson, A. R. Fausset and David Brown
22:4 I persecuted, &c.--(See on Acts 9:1-2; Acts 9:5-7).
22:522:5: որպէս եւ քահանայապետդ վկայէ՛ ինձ՝ եւ ամենայն ծերակոյտդ. յորոց եւ թո՛ւղթս առեալ առ եղբարս ՚ի Դամասկո՛ս երթայի, ածել եւ անտի՛ կապեալս յԵրուսաղէմ, զի պատժեսցին[2705]։ [2705] Օրինակ մի. Կապեալս յԵրուսաղէմ զի տուժեսցին։
5. ինչպէս ինձ վկայ են քահանայապետը եւ ամբողջ ծերակոյտը, որոնցից եղբայրներին ուղղուած նամակներ էլ առնելով՝ Դամասկոս էի գնում եղբայրների մօտ՝ այնտեղից եւս կապեալներ բերելու համար Երուսաղէմ, որ պատժուեն:
5 Քահանայապետն ալ կը վկայէ ինծի համար եւ բոլոր ծերակոյտը, որոնցմէ թուղթեր ալ առնելով Դամասկոս կ’երթայի, որպէս զի հոն եղածներն ալ կապուած Երուսաղէմ բերեմ որ պատժուին»։
որպէս եւ քահանայապետդ վկայէ ինձ եւ ամենայն ծերակոյտդ, յորոց եւ թուղթս առեալ առ եղբարս ի Դամասկոս երթայի, ածել եւ անտի կապեալս յԵրուսաղէմ, զի պատժեսցին:

22:5: որպէս եւ քահանայապետդ վկայէ՛ ինձ՝ եւ ամենայն ծերակոյտդ. յորոց եւ թո՛ւղթս առեալ առ եղբարս ՚ի Դամասկո՛ս երթայի, ածել եւ անտի՛ կապեալս յԵրուսաղէմ, զի պատժեսցին[2705]։
[2705] Օրինակ մի. Կապեալս յԵրուսաղէմ զի տուժեսցին։
5. ինչպէս ինձ վկայ են քահանայապետը եւ ամբողջ ծերակոյտը, որոնցից եղբայրներին ուղղուած նամակներ էլ առնելով՝ Դամասկոս էի գնում եղբայրների մօտ՝ այնտեղից եւս կապեալներ բերելու համար Երուսաղէմ, որ պատժուեն:
5 Քահանայապետն ալ կը վկայէ ինծի համար եւ բոլոր ծերակոյտը, որոնցմէ թուղթեր ալ առնելով Դամասկոս կ’երթայի, որպէս զի հոն եղածներն ալ կապուած Երուսաղէմ բերեմ որ պատժուին»։
zohrab-1805▾ eastern-1994▾ western am▾
22:55: как засвидетельствует о мне первосвященник и все старейшины, от которых и письма взяв к братиям, живущим в Дамаске, я шел, чтобы тамошних привести в оковах в Иерусалим на истязание.
22:5  ὡς καὶ ὁ ἀρχιερεὺς μαρτυρεῖ μοι καὶ πᾶν τὸ πρεσβυτέριον· παρ᾽ ὧν καὶ ἐπιστολὰς δεξάμενος πρὸς τοὺς ἀδελφοὺς εἰς δαμασκὸν ἐπορευόμην ἄξων καὶ τοὺς ἐκεῖσε ὄντας δεδεμένους εἰς ἰερουσαλὴμ ἵνα τιμωρηθῶσιν.
22:5. ὡς (as) καὶ (and) ὁ (the-one) ἀρχιερεὺς (a-first-sacreder-of) μαρτυρεῖ (it-witnesseth) μοι (unto-me) καὶ (and) πᾶν (all) τὸ (the-one) πρεσβυτέριον: (an-elderlet) παρ' (beside) ὧν ( of-which ) καὶ (and) ἐπιστολὰς (to-settings-upon) δεξάμενος ( having-received ,"πρὸς (toward) τοὺς (to-the-ones) ἀδελφοὺς ( to-brethrened ) εἰς (into) Δαμασκὸν (to-a-Damaskos) ἐπορευόμην ( I-was-traversing-of ) ἄξων (shall-having-led) καὶ (and) τοὺς (to-the-ones) ἐκεῖσε (thither-to) ὄντας ( to-being ) δεδεμένους ( to-having-had-come-to-be-binded ) εἰς (into) Ἰερουσαλὴμ (to-a-Hierousalem) ἵνα (so) τιμωρηθῶσιν. (they-might-have-been-value-warded-unto)
22:5. sicut princeps sacerdotum testimonium mihi reddit et omnes maiores natu a quibus et epistulas accipiens ad fratres Damascum pergebam ut adducerem inde vinctos in Hierusalem uti punirenturAs the high priest doth bear me witness and all the ancients. From whom also receiving letters to the brethren, I went to Damascus, that I might bring them bound from thence to Jerusalem to be punished.
5. As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and journeyed to Damascus, to bring them also which were there unto Jerusalem in bonds, for to be punished.
22:5. just as the high priest and all those greater by birth bear witness to me. Having received letters from them to the brothers, I journeyed to Damascus, so that I might lead them bound from there to Jerusalem, so that they might be punished.
22:5. As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished.
As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished:

5: как засвидетельствует о мне первосвященник и все старейшины, от которых и письма взяв к братиям, живущим в Дамаске, я шел, чтобы тамошних привести в оковах в Иерусалим на истязание.
22:5  ὡς καὶ ὁ ἀρχιερεὺς μαρτυρεῖ μοι καὶ πᾶν τὸ πρεσβυτέριον· παρ᾽ ὧν καὶ ἐπιστολὰς δεξάμενος πρὸς τοὺς ἀδελφοὺς εἰς δαμασκὸν ἐπορευόμην ἄξων καὶ τοὺς ἐκεῖσε ὄντας δεδεμένους εἰς ἰερουσαλὴμ ἵνα τιμωρηθῶσιν.
22:5. sicut princeps sacerdotum testimonium mihi reddit et omnes maiores natu a quibus et epistulas accipiens ad fratres Damascum pergebam ut adducerem inde vinctos in Hierusalem uti punirentur
As the high priest doth bear me witness and all the ancients. From whom also receiving letters to the brethren, I went to Damascus, that I might bring them bound from thence to Jerusalem to be punished.
22:5. just as the high priest and all those greater by birth bear witness to me. Having received letters from them to the brothers, I journeyed to Damascus, so that I might lead them bound from there to Jerusalem, so that they might be punished.
22:5. As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Очевидно, лица, на которых ссылается апостол, были еще живы, хотя первосвященник был уже смещен с должности (см. к IX:2).
Adam Clarke: Commentary on the Bible - 1831
22:5: The high priest doth bear me witness, etc. - He probably referred to the letters of authority which he had received from the high priest, and the whole estate of the elders, παν το πρεσβυτεριον, the whole of the presbytery, that is, the sanhedrin; and it is likely, that he had those letters to produce. This zeal of his against Christianity was an ample proof of his sincerity as a Pharisaical Jew.
Albert Barnes: Notes on the Bible - 1834
22:5: As also the high priest ... - See the notes on Act 9:2.
All the estate of the elders - Greek: all the presbytery; that is, the whole body of the Sanhedrin, or Great Council of the nation.
Unto the brethren - The Jewish brethren who were at Damascus. Paul here speaks as a Jew, and regards his countrymen as his brethren.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:5: also: Act 9:1, Act 9:2, Act 9:14, Act 26:10, Act 26:12
and all: Act 4:5, Act 5:21; Luk 22:66
the brethren: Act 22:1; Rom 9:3, Rom 9:4
John Gill
22:5 As also the high priest doth bear me witness,.... Either Annas, or Caiaphas, who was at that time high priest; and it should seem by this, that he was still in being; or else that the apostle had preserved his letter, written with his own hand, which he was able to produce at any time, as a testimony of the truth of what he had said, or was about to say; since he speaks of him (as now) bearing him witness, or as one that could:
and all the estate of the elders; the whole Jewish sanhedrim, for this character respects not men in years, but men in office, and such who were members of the high court of judicature in Jerusalem;
from whom also I received letters unto the brethren; some render it "against the brethren", as if the Christians were meant; whereas the apostle intends the Jews of the synagogue at Damascus, whom the apostle calls brethren; because they were of the same nation, and his kinsmen according to the flesh; and, at that time, of the same religion and principles with him; and this is put out of doubt, by the Syriac, Arabic, and Ethiopic versions, which render it, "the brethren that were at Damascus": and these letters were to recommend him to them, and to empower him to persecute the Christians, and to demand and require their assistance in it; the Ethiopic version calls them, "letters of power"; and it seems from hence, that these letters were received from the whole sanhedrim, as well as from the high priest, and were signed by both:
and went to Damascus to bring them which were there bound unto Jerusalem, for to be punished: with stripes, or with death, as they should be judged worthy; see Acts 9:2.
John Wesley
22:5 The high priest is my witness - Is able to testify. The brethren - Jews: so this title was not peculiar to the Christians.
Robert Jamieson, A. R. Fausset and David Brown
22:5 the high priest--still alive.
doth bear me witness, and all the estate of the elders--the whole Sanhedrim.
22:622:6: Եւ եղեւ ինձ ՚ի գնալն եւ ՚ի մերձենալ ՚ի Դամասկոս, զմիջաւուրբն յանկարծակի յերկնի՛ց փայլատակեալ լո՛յս սաստիկ զինեւ[2706], [2706] Ոմանք. ՚Ի գնալն եւ մերձանալ... փայլատակեաց։
6. Եւ մինչ գնում էի եւ մօտեցայ Դամասկոսին, կէսօրուայ ժամանակ յանկարծ երկնքից սաստիկ լոյս փայլատակեց իմ շուրջը.
6 «Բայց երբ կ’երթայի ու Դամասկոսի մօտեցայ, կէսօրուան դէմ յանկարծակի երկնքէն մեծ լոյս մը փայլատակեց իմ բոլորտիքս
Եւ եղեւ ինձ ի գնալն եւ ի մերձենալ ի Դամասկոս, զմիջաւուրբն յանկարծակի յերկնից փայլատակեալ լոյս սաստիկ զինեւ:

22:6: Եւ եղեւ ինձ ՚ի գնալն եւ ՚ի մերձենալ ՚ի Դամասկոս, զմիջաւուրբն յանկարծակի յերկնի՛ց փայլատակեալ լո՛յս սաստիկ զինեւ[2706],
[2706] Ոմանք. ՚Ի գնալն եւ մերձանալ... փայլատակեաց։
6. Եւ մինչ գնում էի եւ մօտեցայ Դամասկոսին, կէսօրուայ ժամանակ յանկարծ երկնքից սաստիկ լոյս փայլատակեց իմ շուրջը.
6 «Բայց երբ կ’երթայի ու Դամասկոսի մօտեցայ, կէսօրուան դէմ յանկարծակի երկնքէն մեծ լոյս մը փայլատակեց իմ բոլորտիքս
zohrab-1805▾ eastern-1994▾ western am▾
22:66: Когда же я был в пути и приближался к Дамаску, около полудня вдруг осиял меня великий свет с неба.
22:6  ἐγένετο δέ μοι πορευομένῳ καὶ ἐγγίζοντι τῇ δαμασκῶ περὶ μεσημβρίαν ἐξαίφνης ἐκ τοῦ οὐρανοῦ περιαστράψαι φῶς ἱκανὸν περὶ ἐμέ,
22:6. Ἐγένετο ( It-had-became ) δέ (moreover) μοι (unto-me) πορευομένῳ ( unto-traversing-of ) καὶ (and) ἐγγίζοντι (unto-nearing-to) τῇ (unto-the-one) Δαμασκῷ (unto-a-Damaskos) περὶ (about) μεσημβρίαν (to-a-middle-daying-unto) ἐξαίφνης (of-un-manifested-out*"ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) περιαστράψαι (to-have-gleamed-along-about,"φῶς (a-light) ἱκανὸν (ampled,"περὶ (about) ἐμέ, (to-ME,"
22:6. factum est autem eunte me et adpropinquante Damasco media die subito de caelo circumfulsit me lux copiosaAnd it came to pass, as I was going and drawing nigh to Damascus, at mid-day, that suddenly from heaven there shone round about me a great light:
6. And it came to pass, that, as I made my journey, and drew nigh unto Damascus, about noon, suddenly there shone from heaven a great light round about me.
22:6. But it happened that, as I was traveling and was approaching Damascus at midday, suddenly from heaven a great light shone around me.
22:6. And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me.
And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me:

6: Когда же я был в пути и приближался к Дамаску, около полудня вдруг осиял меня великий свет с неба.
22:6  ἐγένετο δέ μοι πορευομένῳ καὶ ἐγγίζοντι τῇ δαμασκῶ περὶ μεσημβρίαν ἐξαίφνης ἐκ τοῦ οὐρανοῦ περιαστράψαι φῶς ἱκανὸν περὶ ἐμέ,
22:6. factum est autem eunte me et adpropinquante Damasco media die subito de caelo circumfulsit me lux copiosa
And it came to pass, as I was going and drawing nigh to Damascus, at mid-day, that suddenly from heaven there shone round about me a great light:
22:6. But it happened that, as I was traveling and was approaching Damascus at midday, suddenly from heaven a great light shone around me.
22:6. And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-16: Рассказ об обращении совершенно сходен с повествованием о сем Дееписателя (IX:3-8: и далее), за исключением лишь очень немногих различий. Так, апостол говорит, что свет осиял его около полудня, что указывает на его особую чрезъестественную силу, затмившую наиболее яркий свет солнца. В ответе Господа к имени Его добавляется "Назорей".
Adam Clarke: Commentary on the Bible - 1831
22:6: As I made my journey, etc. - See the whole of this account, and all the particular circumstances, considered at large in the notes on Act 9:1 (note), etc., and the observations at the conclusion of that chapter.
Albert Barnes: Notes on the Bible - 1834
22:6
As I made my journey - As I was on my journey.
About noon - Act 26:13, "at mid-day." This circumstance is omitted by Luke in his account in Acts 9: Paul mentions it as being the more remarkable since it occurred at mid-day, to show that he was not deluded by any meteoric or natural appearances, which usually occur at night.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:6: that: It is evident that the apostle considered his extraordinary conversion as a most complete demonstration of the truth of Christianity; and when all the particulars of his education, his pRev_ious religious principles, his zeal, his enmity against Christians, and his prospects of secular honours and preferments by persecuting them, are compared with the subsequent part of his life, and the sudden transition from a furious persecutor to a zealous preacher of the gospel, in which he laboured and suffered to the end of his life, and for which he died a martyr, it must convince every candid and impartial person that no rational account can be given of this change, except what he himself assigns; and consequently, if that be true, that Christianity is Divine.
that: Act 9:3-5, Act 26:12
Damascus: Gen 14:15, Gen 15:2; Sa2 8:6
about: Act 26:13; Isa 24:23; Mat 17:2; Rev 1:16
John Gill
22:6 And it came to pass, that as I made my journey,.... And had almost made an end of it:
and was come nigh unto Damascus; about a mile from it, as some say,
about noon; this circumstance is omitted in the account in Acts 9:3 and is mentioned here, not so much to inform what time of day it was, that Saul came to Damascus, as to observe how extraordinary that light must be, which then appeared, as follows:
suddenly there shone from heaven a great light round about me; and not only about him, but those that were with him, Acts 26:13. This must be a great light indeed, to be distinguished at noon, and to be above the brightness of the sun, and to have such effect upon the apostle and his company as it had; Acts 9:3.
John Wesley
22:6 About noon - All was done in the face of the sun. A great light shone - By whatever method God reveals himself to us, we shall have everlasting cause to recollect it with pleasure. Especially when he has gone in any remarkable manner out of his common way for this gracious purpose. If so, we should often dwell on the particular circumstances, and be ready, on every proper occasion, to recount those wonders of power and love, for the encouragement and instruction of others.
22:722:7: եւ անկայ յերկիր. եւ լուայ բարբառ որ ասէր ցիս. Սաւո՞ւղ Սաւուղ՝ զի՞ հալածես զիս։
7. եւ ես գետին ընկայ. լսեցի մի ձայն, որն ինձ ասում էր. «Սաւո՛ւղ, Սաւո՛ւղ, ինչո՞ւ ես ինձ հալածում»:
7 Եւ գետինը ինկայ ու ձայն մը լսեցի, որ ինծի կ’ըսէր. ‘Սաւո՛ւղ, Սաւո՛ւղ, ինչո՞ւ զիս կը հալածես’։
եւ անկայ յերկիր, եւ լուայ բարբառ որ ասէր ցիս. Սաւուղ, Սաւուղ, զի՞ հալածես զիս:

22:7: եւ անկայ յերկիր. եւ լուայ բարբառ որ ասէր ցիս. Սաւո՞ւղ Սաւուղ՝ զի՞ հալածես զիս։
7. եւ ես գետին ընկայ. լսեցի մի ձայն, որն ինձ ասում էր. «Սաւո՛ւղ, Սաւո՛ւղ, ինչո՞ւ ես ինձ հալածում»:
7 Եւ գետինը ինկայ ու ձայն մը լսեցի, որ ինծի կ’ըսէր. ‘Սաւո՛ւղ, Սաւո՛ւղ, ինչո՞ւ զիս կը հալածես’։
zohrab-1805▾ eastern-1994▾ western am▾
22:77: Я упал на землю и услышал голос, говоривший мне: Савл, Савл! что ты гонишь Меня?
22:7  ἔπεσά τε εἰς τὸ ἔδαφος καὶ ἤκουσα φωνῆς λεγούσης μοι, σαοὺλ σαούλ, τί με διώκεις;
22:7. ἔπεσά (I-had-fallen) τε (also) εἰς (into) τὸ (to-the-one) ἔδαφος (to-a-base) καὶ (and) ἤκουσα (I-heard) φωνῆς (of-a-sound) λεγούσης (of-forthing) μοι (unto-me,"Σαούλ (Saoul) Σαούλ, (Saoul,"τί (to-what-one) με (to-me) διώκεις; (thou-pursue?"
22:7. et decidens in terram audivi vocem dicentem mihi Saule Saule quid me persequerisAnd falling on the ground, I heard a voice saying to me: Saul, Saul, why persecutest thou me?
7. And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me?
22:7. And falling to the ground, I heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’
22:7. And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me?
And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me:

7: Я упал на землю и услышал голос, говоривший мне: Савл, Савл! что ты гонишь Меня?
22:7  ἔπεσά τε εἰς τὸ ἔδαφος καὶ ἤκουσα φωνῆς λεγούσης μοι, σαοὺλ σαούλ, τί με διώκεις;
22:7. et decidens in terram audivi vocem dicentem mihi Saule Saule quid me persequeris
And falling on the ground, I heard a voice saying to me: Saul, Saul, why persecutest thou me?
22:7. And falling to the ground, I heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’
22:7. And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:7: Saul: Gen 3:9, Gen 16:8, Gen 22:1, Gen 22:11; Exo 3:4; Sa1 3:10
why: Isa 43:22-26; Jer 2:5, Jer 2:9; Mat 25:45, Mat 27:23; Ti1 1:13
John Gill
22:7 And I fell unto the ground,.... And so did those that were with him, Acts 26:14.
And heard a voice, saying unto me, Saul, Saul, why persecutest thou me? See Gill on Acts 9:4.
22:822:8: Եւ ես ետու պատասխանի՝ թէ ո՞վ ես Տէր։ Եւ ասէ ցիս. Ե՛ս եմ Յիսուս Նազովրեցի՝ զոր դուն հալածես։
8. Եւ ես պատասխանեցի. «Ո՞վ ես, Տէ՛ր»: Եւ ինձ ասաց. «Ես Նազովրեցի Յիսուսն եմ, որին դու հալածում ես»:
8 Ես ալ պատասխան տուի թէ՝ ‘Դուն ո՞վ ես, Տէ՛ր’։ Ան ալ ինծի ըսաւ. ‘Ես Յիսուս Նազովրեցին եմ որ դուն կը հալածես’։
Եւ ես ետու պատասխանի թէ` Ո՞վ ես, Տէր: Եւ ասէ ցիս. Ես եմ Յիսուս Նազովրեցի զոր դուն հալածես:

22:8: Եւ ես ետու պատասխանի՝ թէ ո՞վ ես Տէր։ Եւ ասէ ցիս. Ե՛ս եմ Յիսուս Նազովրեցի՝ զոր դուն հալածես։
8. Եւ ես պատասխանեցի. «Ո՞վ ես, Տէ՛ր»: Եւ ինձ ասաց. «Ես Նազովրեցի Յիսուսն եմ, որին դու հալածում ես»:
8 Ես ալ պատասխան տուի թէ՝ ‘Դուն ո՞վ ես, Տէ՛ր’։ Ան ալ ինծի ըսաւ. ‘Ես Յիսուս Նազովրեցին եմ որ դուն կը հալածես’։
zohrab-1805▾ eastern-1994▾ western am▾
22:88: Я отвечал: кто Ты, Господи? Он сказал мне: Я Иисус Назорей, Которого ты гонишь.
22:8  ἐγὼ δὲ ἀπεκρίθην, τίς εἶ, κύριε; εἶπέν τε πρός με, ἐγώ εἰμι ἰησοῦς ὁ ναζωραῖος ὃν σὺ διώκεις.
22:8. ἐγὼ (I) δὲ (moreover) ἀπεκρίθην (I-was-separated-off,"Τίς (What-one) εἶ, (thou-be,"κύριε; (Authority-belonged?"εἶπέν (It-had-said) τε (also) πρὸς (toward) ἐμέ (to-ME,"Ἐγώ (I) εἰμι (I-be) Ἰησοῦς (an-Iesous) ὁ (the-one) Ναζωραῖος (Nazora-belonged) ὃν (to-which) σὺ (thou) διώκεις. (thou-pursue)
22:8. ego autem respondi quis es Domine dixitque ad me ego sum Iesus Nazarenus quem tu persequerisAnd I answered: Who art thou, Lord? And he said to me: I am Jesus of Nazareth, whom thou persecutest.
8. And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest.
22:8. And I responded, ‘Who are you, Lord?’ And he said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’
22:8. And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest.
And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest:

8: Я отвечал: кто Ты, Господи? Он сказал мне: Я Иисус Назорей, Которого ты гонишь.
22:8  ἐγὼ δὲ ἀπεκρίθην, τίς εἶ, κύριε; εἶπέν τε πρός με, ἐγώ εἰμι ἰησοῦς ὁ ναζωραῖος ὃν σὺ διώκεις.
22:8. ego autem respondi quis es Domine dixitque ad me ego sum Iesus Nazarenus quem tu persequeris
And I answered: Who art thou, Lord? And he said to me: I am Jesus of Nazareth, whom thou persecutest.
22:8. And I responded, ‘Who are you, Lord?’ And he said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’
22:8. And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:8: I am: Act 3:6, Act 4:10, Act 6:14; Mat 2:23
whom: Act 26:14, Act 26:15; Exo 16:7, Exo 16:8; Sa1 8:7; Zac 2:8; Mat 10:40-42, Mat 25:40, Mat 25:45; Co1 12:12, Co1 12:26, Co1 12:27
John Gill
22:8 And I answered, who art thou, Lord?.... See Gill on Acts 9:5.
Robert Jamieson, A. R. Fausset and David Brown
22:8 Jesus of Nazareth--the Nazarene. See on Acts 9:5.
22:922:9: Բայց որ ընդ իսն էին՝ զլոյսն տեսին, այլ զձայնն ո՛չ լսէին՝ որ խօսէր ընդ իս[2707]։ [2707] Ոմանք. Զլոյսն տեսանէին։
9. Ինձ հետ եղողները եւս լոյսը տեսնում էին, բայց չէին լսում այն ձայնը, որ ինձ հետ խօսում էր:
9 Անոնք որ ինծի հետ էին, լոյսը տեսան ու վախով լեցուեցան, սակայն ինծի խօսողին ձայնը չլսեցին։
Բայց որ ընդ իսն էին` զլոյսն տեսանէին[94], այլ զձայնն ոչ լսէին որ խօսէր ընդ իս:

22:9: Բայց որ ընդ իսն էին՝ զլոյսն տեսին, այլ զձայնն ո՛չ լսէին՝ որ խօսէր ընդ իս[2707]։
[2707] Ոմանք. Զլոյսն տեսանէին։
9. Ինձ հետ եղողները եւս լոյսը տեսնում էին, բայց չէին լսում այն ձայնը, որ ինձ հետ խօսում էր:
9 Անոնք որ ինծի հետ էին, լոյսը տեսան ու վախով լեցուեցան, սակայն ինծի խօսողին ձայնը չլսեցին։
zohrab-1805▾ eastern-1994▾ western am▾
22:99: Бывшие же со мною свет видели, и пришли в страх; но голоса Говорившего мне не слыхали.
22:9  οἱ δὲ σὺν ἐμοὶ ὄντες τὸ μὲν φῶς ἐθεάσαντο τὴν δὲ φωνὴν οὐκ ἤκουσαν τοῦ λαλοῦντός μοι.
22:9. οἱ (The-ones) δὲ (moreover) σὺν (together) ἐμοὶ (unto-ME) ὄντες ( being ,"τὸ (to-the-one) μὲν (indeed) φῶς (to-a-light) ἐθεάσαντο ( they-perceived-unto ,"τὴν (to-the-one) δὲ (moreover) φωνὴν (to-a-sound) οὐκ (not) ἤκουσαν (they-heard) τοῦ (of-the-one) λαλοῦντός (of-speaking-unto) μοι. (unto-me)
22:9. et qui mecum erant lumen quidem viderunt vocem autem non audierunt eius qui loquebatur mecumAnd they that were with me saw indeed the light: but they heard not the voice of him that spoke with me.
9. And they that were with me beheld indeed the light, but they heard not the voice of him that spake to me.
22:9. And those who were with me, indeed, saw the light, but they did not hear the voice of him who was speaking with me.
22:9. And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me.
And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me:

9: Бывшие же со мною свет видели, и пришли в страх; но голоса Говорившего мне не слыхали.
22:9  οἱ δὲ σὺν ἐμοὶ ὄντες τὸ μὲν φῶς ἐθεάσαντο τὴν δὲ φωνὴν οὐκ ἤκουσαν τοῦ λαλοῦντός μοι.
22:9. et qui mecum erant lumen quidem viderunt vocem autem non audierunt eius qui loquebatur mecum
And they that were with me saw indeed the light: but they heard not the voice of him that spoke with me.
22:9. And those who were with me, indeed, saw the light, but they did not hear the voice of him who was speaking with me.
22:9. And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: "Бывшие со мною свет видели, .. но голоса... не слыхали". В рассказе Дееписателя (IX:7) здесь, по-видимому, разница: "слыша голос, а никого не видя...". Но эта разница не существенная и лишь кажущаяся. Спутники Павла могли действительно слышать какие-то звуки, но не слыхать их смысла, не понимать ничего, что изрекалось только для Павла ("мне"), так сказать - слыша, не слышать (ср. Ин XII:28-29). Могло быть и то, что они и свет видели, и никого не видали при этом. Все предназначалось и совершалось для Павла, спутники же его видели и слышали, так сказать, только отблеск и отголосок этого откровения, быть может, постольку, поскольку это могло послужить большим уверением в действительности события, а не его обманчивости, мечтательности, в случае, если бы кто стал толковать это событие, как субъективную галлюцинацию Павла.

Святый Златоуст (ср. Феофил. ) находит и другое примирение этих кажущихся разногласий Дееписателя и Апостола Павла. Он полагает, что выражение Дееписателя - "слыша голос" - относится к голосу самого Павла, отвечавшего Тому, Кого они не видели. Выражение же самого апостола - "голоса, говорившего мне, не слыхали" - относится к голосу Самого Господа.

Дальнейший рассказ Апостола о встрече с Ананиею, в общем совершенно согласный с рассказом Дееписателя (IX:10-18), отличается от него, между прочим, тем, что более подробно приводит слова Анании, известное и уважаемое имя которого в глазах народа придавало этим словам особую важность и значение. Вообще, в обоих рассказах различие имеет характер не разногласия и противоречия, а лишь взаимного восполнения и уяснения, и достаточно оправдывается особыми обстоятельствами, применительно к коим апостол хотел сделать более убедительною свою речь.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:9: saw: Act 9:7; Dan 10:7
but: Joh 12:29, Joh 12:30
John Gill
22:9 And they that were with me saw indeed the light,.... For it shone about them, as well as Saul:
and were afraid; the Alexandrian copy, the Vulgate Latin, and Syriac versions, have not this clause; but it stands in the Arabic and Ethiopic versions; the suddenness, greatness, and extraordinariness of the light surprised them, for it was even miraculous:
but they heard not the voice of him that spake to me: they heard the voice of Saul, but not the voice of Christ; at least they did not hear it so as to understand it; See Gill on Acts 9:7.
John Wesley
22:9 They did not hear the voice - Distinctly; but only a confused noise.
Robert Jamieson, A. R. Fausset and David Brown
22:9 they that were with me--(See on Acts 9:7, &c.)
22:1022:10: Եւ ասեմ. Զի՞նչ արարից Տէր։ Եւ ասէ ցիս Տէր. Յարուցեալ երթի՛ցես ՚ի Դամասկոս, եւ անդ պատմեսցի քեզ վասն ամենայնի որ հրամա՛ն է քեզ առնել[2708]։ [2708] Ոմանք. Որ ինչ հրաման է քեզ։ Եւ օրինակ մի. Որ հրամայեալ է քեզ։
10. Եւ ես ասացի. «Ի՞նչ պէտք է անեմ, Տէ՛ր»: Եւ Տէրն ինձ ասաց. «Վե՛ր կաց եւ գնա՛ Դամասկոս, եւ այնտեղ քեզ կը պատմուի այն բոլորի մասին, որ հրամայուած է քեզ անել»:
10 Ես ըսի. ‘Ի՞նչ ընեմ, Տէր’։ Տէրը ինծի ըսաւ. ‘Ելի՛ր, գնա՛ Դամասկոս ու հոն քեզի պիտի խօսուի այն ամէն բաներուն վրայ, որ սահմանուած է որ ընես’։
Եւ ասեմ. Զի՞նչ արարից, Տէր: Եւ ասէ ցիս Տէր. Յարուցեալ երթիցես ի Դամասկոս, եւ անդ պատմեսցի քեզ վասն ամենայնի որ հրաման է քեզ առնել:

22:10: Եւ ասեմ. Զի՞նչ արարից Տէր։ Եւ ասէ ցիս Տէր. Յարուցեալ երթի՛ցես ՚ի Դամասկոս, եւ անդ պատմեսցի քեզ վասն ամենայնի որ հրամա՛ն է քեզ առնել[2708]։
[2708] Ոմանք. Որ ինչ հրաման է քեզ։ Եւ օրինակ մի. Որ հրամայեալ է քեզ։
10. Եւ ես ասացի. «Ի՞նչ պէտք է անեմ, Տէ՛ր»: Եւ Տէրն ինձ ասաց. «Վե՛ր կաց եւ գնա՛ Դամասկոս, եւ այնտեղ քեզ կը պատմուի այն բոլորի մասին, որ հրամայուած է քեզ անել»:
10 Ես ըսի. ‘Ի՞նչ ընեմ, Տէր’։ Տէրը ինծի ըսաւ. ‘Ելի՛ր, գնա՛ Դամասկոս ու հոն քեզի պիտի խօսուի այն ամէն բաներուն վրայ, որ սահմանուած է որ ընես’։
zohrab-1805▾ eastern-1994▾ western am▾
22:1010: Тогда я сказал: Господи! что мне делать? Господь же сказал мне: встань и иди в Дамаск, и там тебе сказано будет всё, что назначено тебе делать.
22:10  εἶπον δέ, τί ποιήσω, κύριε; ὁ δὲ κύριος εἶπεν πρός με, ἀναστὰς πορεύου εἰς δαμασκόν, κἀκεῖ σοι λαληθήσεται περὶ πάντων ὧν τέτακταί σοι ποιῆσαι.
22:10. εἶπον (I-had-said) δέ (moreover,"Τί (To-what-one) ποιήσω, (I-might-have-done-unto,"κύριε; (Authority-belonged?"ὁ (The-one) δὲ (moreover) κύριος (Authority-belonged) εἶπεν (it-had-said) πρός (toward) με (to-me,"Ἀναστὰς (Having-had-stood-up) πορεύου ( thou-should-traverse-of ) εἰς (into) Δαμασκόν, (to-a-Damaskos) κἀκεῖ (and-thither) σοι (unto-thee) λαληθήσεται (it-shall-be-spoken-unto) περὶ (about) πάντων ( of-all ) ὧν ( of-which ) τέτακταί (it-had-come-to-be-arranged) σοι (unto-thee) ποιῆσαι. (to-have-done-unto)
22:10. et dixi quid faciam Domine Dominus autem dixit ad me surgens vade Damascum et ibi tibi dicetur de omnibus quae te oporteat facereAnd I said: What shall I do, Lord? And the Lord said to me: Arise and go to Damascus; and there it shall be told thee of all things that thou must do.
10. And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do.
22:10. And I said, ‘What should I do, Lord?’ Then the Lord said to me: ‘Rise up, and go to Damascus. And there, you shall be told all that you must do.’
22:10. And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do.
And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do:

10: Тогда я сказал: Господи! что мне делать? Господь же сказал мне: встань и иди в Дамаск, и там тебе сказано будет всё, что назначено тебе делать.
22:10  εἶπον δέ, τί ποιήσω, κύριε; ὁ δὲ κύριος εἶπεν πρός με, ἀναστὰς πορεύου εἰς δαμασκόν, κἀκεῖ σοι λαληθήσεται περὶ πάντων ὧν τέτακταί σοι ποιῆσαι.
22:10. et dixi quid faciam Domine Dominus autem dixit ad me surgens vade Damascum et ibi tibi dicetur de omnibus quae te oporteat facere
And I said: What shall I do, Lord? And the Lord said to me: Arise and go to Damascus; and there it shall be told thee of all things that thou must do.
22:10. And I said, ‘What should I do, Lord?’ Then the Lord said to me: ‘Rise up, and go to Damascus. And there, you shall be told all that you must do.’
22:10. And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:10: What: Act 2:37, Act 9:6, Act 10:33, Act 16:30; Psa 25:8, Psa 25:9, Psa 143:8-10
there: Act 22:12-16, Act 26:16-18
John Gill
22:10 And I said, what shall I do, Lord?.... See Gill on Acts 9:6.
22:1122:11: Իբրեւ ո՛չ տեսանէի ՚ի փառաց լուսոյն այնորիկ, զձեռանէ՛ ձգեալ ՚ի նոցանէ որ ընդ իսն էին, մտի ՚ի Դամասկոս[2709]։ [2709] Օրինակ մի. ՚Ի ձեռանէ այնոցիկ որ ընդ իսն։
11. Եւ քանի որ այդ լոյսի փայլից չէի տեսնում, ինձ հետ եղողները, ձեռքիցս բռնելով, առաջնորդեցին ինձ, եւ Դամասկոս մտայ:
11 Քանի որ չէի տեսներ այն լոյսին փառաւորութենէն, ինծի հետ եղողները ձեռքէս բռնած՝ Դամասկոս տարին։
Իբրեւ ոչ տեսանէի ի փառաց լուսոյն այնորիկ, զձեռանէ ձգեալ ի նոցանէ որ ընդ իսն էին, մտի ի Դամասկոս:

22:11: Իբրեւ ո՛չ տեսանէի ՚ի փառաց լուսոյն այնորիկ, զձեռանէ՛ ձգեալ ՚ի նոցանէ որ ընդ իսն էին, մտի ՚ի Դամասկոս[2709]։
[2709] Օրինակ մի. ՚Ի ձեռանէ այնոցիկ որ ընդ իսն։
11. Եւ քանի որ այդ լոյսի փայլից չէի տեսնում, ինձ հետ եղողները, ձեռքիցս բռնելով, առաջնորդեցին ինձ, եւ Դամասկոս մտայ:
11 Քանի որ չէի տեսներ այն լոյսին փառաւորութենէն, ինծի հետ եղողները ձեռքէս բռնած՝ Դամասկոս տարին։
zohrab-1805▾ eastern-1994▾ western am▾
22:1111: А как я от славы света того лишился зрения, то бывшие со мною за руку привели меня в Дамаск.
22:11  ὡς δὲ οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτὸς ἐκείνου, χειραγωγούμενος ὑπὸ τῶν συνόντων μοι ἦλθον εἰς δαμασκόν.
22:11. ὡς (As) δὲ (moreover) οὐκ (not) ἐνέβλεπον (I-was-viewing-in) ἀπὸ (off) τῆς (of-the-one) δόξης (of-a-recognition) τοῦ (of-the-one) φωτὸς (of-a-light) ἐκείνου, (of-the-one-thither,"χειραγωγούμενος (being-hand-led-unto) ὑπὸ (under) τῶν (of-the-ones) συνόντων ( of-being-together ) μοι (unto-me) ἦλθον (I-had-came) εἰς (into) Δαμασκόν. (to-a-Damaskos)
22:11. et cum non viderem prae claritate luminis illius ad manum deductus a comitibus veni DamascumAnd whereas I did not see for the brightness of that light, being led by the hand by my companions, I came to Damascus,
11. And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus.
22:11. And since I could not see, because of the brightness of that light, I was led by the hand by my companions, and I went to Damascus.
22:11. And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus.
And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus:

11: А как я от славы света того лишился зрения, то бывшие со мною за руку привели меня в Дамаск.
22:11  ὡς δὲ οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτὸς ἐκείνου, χειραγωγούμενος ὑπὸ τῶν συνόντων μοι ἦλθον εἰς δαμασκόν.
22:11. et cum non viderem prae claritate luminis illius ad manum deductus a comitibus veni Damascum
And whereas I did not see for the brightness of that light, being led by the hand by my companions, I came to Damascus,
22:11. And since I could not see, because of the brightness of that light, I was led by the hand by my companions, and I went to Damascus.
22:11. And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus.
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Albert Barnes: Notes on the Bible - 1834
22:11
The glory of that light - The splendor, the intense brilliancy of the light. See this and its effects explained in the notes on Act 9:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:11: when: Act 9:8, Act 9:9
being: Act 13:11; Isa 42:16
John Gill
22:11 And when I could not see for the glory of that light,.... Which was above the brightness of the sun, and so dazzled his eyes, that he could not see his way into the city, some of his company took him by the hand, and led him: and
being led by the hand of them that were with me, I came unto Damascus but not with the same view he set out with: he took his journey thither, and pursued it, in order to persecute the saints there; but now he enters into it, to be informed by one of them what he must do for Christ, whom he had persecuted.
22:1222:12: Անանիայ ոմն այր երկիւղա՛ծ ըստ օրինացն, վկայեա՛լ յամենայն բնակչաց որ ՚ի Դամասկոս Հրեայքն էին.
12. Եւ Անանիա անունով մի մարդ՝ երկիւղած ըստ օրէնքի եւ վկայուած Դամասկոսում բնակուող բոլոր հրեաների կողմից,
12 Անանիա անուն մարդ մը, օրէնքին համեմատ աստուածավախ ու Դամասկոս բնակող Հրեաներէն բարի վկայուած,
Անանիա ոմն այր երկիւղած ըստ օրինացն, վկայեալ յամենայն բնակչաց որ ի Դամասկոս Հրեայքն էին:

22:12: Անանիայ ոմն այր երկիւղա՛ծ ըստ օրինացն, վկայեա՛լ յամենայն բնակչաց որ ՚ի Դամասկոս Հրեայքն էին.
12. Եւ Անանիա անունով մի մարդ՝ երկիւղած ըստ օրէնքի եւ վկայուած Դամասկոսում բնակուող բոլոր հրեաների կողմից,
12 Անանիա անուն մարդ մը, օրէնքին համեմատ աստուածավախ ու Դամասկոս բնակող Հրեաներէն բարի վկայուած,
zohrab-1805▾ eastern-1994▾ western am▾
22:1212: Некто Анания, муж благочестивый по закону, одобряемый всеми Иудеями, живущими в Дамаске,
22:12  ἁνανίας δέ τις, ἀνὴρ εὐλαβὴς κατὰ τὸν νόμον, μαρτυρούμενος ὑπὸ πάντων τῶν κατοικούντων ἰουδαίων,
22:12. Ἁνανίας (An-Ananias) δέ (moreover) τις (a-one) ἀνὴρ (a-man) εὐλαβὴς (goodly-taken) κατὰ (down) τὸν (to-the-one) νόμον, (to-a-parcelee,"μαρτυρούμενος (being-witnessed-unto) ὑπὸ (under) πάντων ( of-all ) τῶν (of-the-ones) κατοικούντων ( of-housing-down-unto ) Ἰουδαίων , ( of-Iouda-belonged ,"
22:12. Ananias autem quidam vir secundum legem testimonium habens ab omnibus habitantibus IudaeisAnd one Ananias, a man according to the law, having testimony of all the Jews who dwelt there,
12. And one Ananias, a devout man according to the law, well reported of by all the Jews that dwelt there,
22:12. Then a certain Ananias, a man in accord with the law, having the testimony of all the Jews who were living there,
22:12. And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt [there],
And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt:

12: Некто Анания, муж благочестивый по закону, одобряемый всеми Иудеями, живущими в Дамаске,
22:12  ἁνανίας δέ τις, ἀνὴρ εὐλαβὴς κατὰ τὸν νόμον, μαρτυρούμενος ὑπὸ πάντων τῶν κατοικούντων ἰουδαίων,
22:12. Ananias autem quidam vir secundum legem testimonium habens ab omnibus habitantibus Iudaeis
And one Ananias, a man according to the law, having testimony of all the Jews who dwelt there,
22:12. Then a certain Ananias, a man in accord with the law, having the testimony of all the Jews who were living there,
22:12. And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt [there],
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Характеризуя Ананию, апостол выражается сильнее, чем Дееписатель: "муж, благочестивый по закону", который, следовательно, не мог научить Павла быть врагом закона. "Одобряемый всеми иудеями" дамасскими, следовательно - признанный в своем благочестии всеми, не только христианами, но именно иудеями самими.
Albert Barnes: Notes on the Bible - 1834
22:12: See the notes on Act 9:17-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:12: one: Act 9:10-18
a devout: Act 8:2, Act 17:4; Luk 2:25
having: Act 6:3, Act 10:22; Co2 6:8; Ti1 3:7; Heb 11:2; Jo3 1:12
John Gill
22:12 And one Ananias, a devout man according to the law,.... The Alexandrian copy, and Vulgate Latin version, read only, "a man according to the law"; one whose walk, life, and conversation, were agreeable to it: a strict observer of the law of Moses, both moral and ceremonial: he not only lived a holy life and conversation, according to the moral law, but he religiously and devoutly attended to the rituals of the ceremonial law; and this part of his character the apostle chose to mention, as what would recommend him to the notice of the Jews he now addressed: for though he was a disciple, a believer in Christ, yet as many of the believing Jews did, so he strictly observed the rituals of the law. The Ethiopic version adds, "who was of the apostles"; one of that number, and in that office, which is nowhere said that he was; and had he, it would not have been agreeable to the apostle's design to have mentioned it; and he is said to be one of the seventy disciples, and bishop or pastor of the church at Damascus; See Gill on Lk 10:1. Of this Ananias, his name and character; see Gill on Acts 9:10.
Having a good report of all the Jews that dwelt there: that is, at Damascus, as the Ethiopic version reads; and so do the Complutensian edition, the Alexandrian copy, and several other copies; for though he was a Christian, yet being not only a man of an unblemished life and conversation, but zealous and devout in the observance of the ceremonial law, was very much interested in the affections and esteem of the Jews.
John Wesley
22:12 A devout man according to the law - A truly religious person, and though a believer in Christ, yet a strict observer of the law of Moses.
Robert Jamieson, A. R. Fausset and David Brown
22:12 Ananias, a devout man, according to the law, having a good report of all the Jews which dwelt there--One would not know from this description of Ananias that he was a Christian at all, the apostles object being to hold him up as unexceptionable, even to the most rigid Jews.
22:1322:13: եկն եկա՛ց առ իս՝ եւ ասէ. Սաւո՛ւղ եղբայր ՚ի վե՛ր հայեաց։
13. եկաւ կանգնեց ինձ մօտ ու ասաց. «Սաւո՛ւղ եղբայր, վերե՛ւ նայիր»:
13 Ինծի եկաւ ու քովս կայնելով՝ ըսաւ. ‘Սաւո՛ւղ եղբայր, վե՛ր նայէ’։
եկն եկաց առ իս եւ ասէ. Սաւուղ եղբայր, ի վեր հայեաց:

22:13: եկն եկա՛ց առ իս՝ եւ ասէ. Սաւո՛ւղ եղբայր ՚ի վե՛ր հայեաց։
13. եկաւ կանգնեց ինձ մօտ ու ասաց. «Սաւո՛ւղ եղբայր, վերե՛ւ նայիր»:
13 Ինծի եկաւ ու քովս կայնելով՝ ըսաւ. ‘Սաւո՛ւղ եղբայր, վե՛ր նայէ’։
zohrab-1805▾ eastern-1994▾ western am▾
22:1313: пришел ко мне и, подойдя, сказал мне: брат Савл! прозри. И я тотчас увидел его.
22:13  ἐλθὼν πρός με καὶ ἐπιστὰς εἶπέν μοι, σαοὺλ ἀδελφέ, ἀνάβλεψον· κἀγὼ αὐτῇ τῇ ὥρᾳ ἀνέβλεψα εἰς αὐτόν.
22:13. ἐλθὼν (having-had-came) πρὸς (toward) ἐμὲ (to-ME) καὶ (and) ἐπιστὰς (having-had-stood-upon) εἶπέν (it-had-said) μοι (unto-me,"Σαοὺλ (Saoul) ἀδελφέ, (Brethrened,"ἀνάβλεψον: (thou-should-have-viewed-up) κἀγὼ (and-I) αὐτῇ (unto-it) τῇ (unto-the-one) ὥρᾳ (unto-an-hour) ἀνέβλεψα (I-viewed-up) εἰς (into) αὐτόν. (to-it)
22:13. veniens ad me et adstans dixit mihi Saule frater respice et ego eadem hora respexi in eumComing to me and standing by me, said to me: Brother Saul, look up. And I, the same hour, looked upon him.
13. came unto me, and standing by me said unto me, Brother Saul, receive thy sight. And in that very hour I looked up on him.
22:13. drawing near to me and standing close by, said to me, ‘Brother Saul, see!’ And in that same hour, I looked upon him.
22:13. Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him.
Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him:

13: пришел ко мне и, подойдя, сказал мне: брат Савл! прозри. И я тотчас увидел его.
22:13  ἐλθὼν πρός με καὶ ἐπιστὰς εἶπέν μοι, σαοὺλ ἀδελφέ, ἀνάβλεψον· κἀγὼ αὐτῇ τῇ ὥρᾳ ἀνέβλεψα εἰς αὐτόν.
22:13. veniens ad me et adstans dixit mihi Saule frater respice et ego eadem hora respexi in eum
Coming to me and standing by me, said to me: Brother Saul, look up. And I, the same hour, looked upon him.
22:13. drawing near to me and standing close by, said to me, ‘Brother Saul, see!’ And in that same hour, I looked upon him.
22:13. Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: "Прозри..." - краткое выражение самой сущности сказанного Павлу Ананиею при прозрении (ср. IX:17). Зато далее подробно передаются слова Анании, сказанные после прозрения, опущенные Дееписателем.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:13: Brother: Act 9:17; Plm 1:16
John Gill
22:13 Came unto me,.... Being at the house of Judas, in that street of Damascus called Straight, Acts 9:11 and stood; at the side of him, or by him, putting his hands on him:
and said unto me, brother Saul; See Gill on Acts 9:17.
receive thy sight, "or look up",
and the same hour I looked up upon him; that is, immediately, directly: for so the phrase, "that same hour", is frequently used by the Jews: the words in Num 16:21 "that I may consume them in a moment", are rendered by Onkelos, "that I may consume them in an hour"; for an hour is used for a moment with them.
Robert Jamieson, A. R. Fausset and David Brown
22:13 The God of our fathers hath chosen thee--studiously linking the new economy upon the old, as but the sequel of it; both having one glorious Author.
22:1422:14: Եւ ես նոյնժամայն ՚ի վե՛ր հայեցայ ՚ի նա. եւ նա ասէ ցիս. Աստուած հարցն մերոց յառաջագո՛յն ընտրեաց զքեզ ճանաչել զկամս նորա, եւ տեսանե՛լ զԱրդարն, եւ լսել բարբա՛ռ ՚ի բերանոյ նորա[2710]. [2710] Յօրինակին պակասէր. Հայեցայ ՚ի նա։ Օրինակ մի. Եւ ընտրել զԱրդարն, եւ լսել բանս ՚ի։
14. Եւ ես իսկոյն դէպի վեր նրա՛ն նայեցի: Եւ ինձ ասաց. «Մեր հայրերի Աստուածը առաջուց ընտրեց քեզ, որ ճանաչես նրա կամքը եւ տեսնես Արդարին ու լսես նրա բերանից ձայնը,
14 Ես ալ նոյն ժամուն վեր նայեցայ իրեն եւ անիկա ըսաւ. ‘Մեր հայրերուն Աստուածը առաջուընէ քեզ ընտրեց, որպէս զի իր կամքը ճանչնաս ու այն Արդարը տեսնես եւ անոր բերնէն ձայն լսես։
Եւ ես նոյնժամայն ի վեր հայեցայ ի նա. եւ նա ասէ ցիս. Աստուած հարցն մերոց յառաջագոյն ընտրեաց զքեզ ճանաչել զկամս նորա, եւ տեսանել զԱրդարն եւ լսել բարբառ ի բերանոյ նորա:

22:14: Եւ ես նոյնժամայն ՚ի վե՛ր հայեցայ ՚ի նա. եւ նա ասէ ցիս. Աստուած հարցն մերոց յառաջագո՛յն ընտրեաց զքեզ ճանաչել զկամս նորա, եւ տեսանե՛լ զԱրդարն, եւ լսել բարբա՛ռ ՚ի բերանոյ նորա[2710].
[2710] Յօրինակին պակասէր. Հայեցայ ՚ի նա։ Օրինակ մի. Եւ ընտրել զԱրդարն, եւ լսել բանս ՚ի։
14. Եւ ես իսկոյն դէպի վեր նրա՛ն նայեցի: Եւ ինձ ասաց. «Մեր հայրերի Աստուածը առաջուց ընտրեց քեզ, որ ճանաչես նրա կամքը եւ տեսնես Արդարին ու լսես նրա բերանից ձայնը,
14 Ես ալ նոյն ժամուն վեր նայեցայ իրեն եւ անիկա ըսաւ. ‘Մեր հայրերուն Աստուածը առաջուընէ քեզ ընտրեց, որպէս զի իր կամքը ճանչնաս ու այն Արդարը տեսնես եւ անոր բերնէն ձայն լսես։
zohrab-1805▾ eastern-1994▾ western am▾
22:1414: Он же сказал мне: Бог отцов наших предъизбрал тебя, чтобы ты познал волю Его, увидел Праведника и услышал глас из уст Его,
22:14  ὁ δὲ εἶπεν, ὁ θεὸς τῶν πατέρων ἡμῶν προεχειρίσατό σε γνῶναι τὸ θέλημα αὐτοῦ καὶ ἰδεῖν τὸν δίκαιον καὶ ἀκοῦσαι φωνὴν ἐκ τοῦ στόματος αὐτοῦ,
22:14. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Ὁ (The-one) θεὸς (a-Deity) τῶν (of-the-ones) πατέρων (of-fathers) ἡμῶν (of-us) προεχειρίσατό ( it-handled-before-to ) σε (to-thee) γνῶναι (to-have-had-acquainted) τὸ (to-the-one) θέλημα (to-a-determining-to) αὐτοῦ (of-it) καὶ (and) ἰδεῖν (to-have-had-seen) τὸν (to-the-one) δίκαιον (to-course-belonged) καὶ (and) ἀκοῦσαι (to-have-heard) φωνὴν (to-a-sound) ἐκ (out) τοῦ (of-the-one) στόματος (of-a-mouth) αὐτοῦ, (of-it,"
22:14. at ille dixit Deus patrum nostrorum praeordinavit te ut cognosceres voluntatem eius et videres Iustum et audires vocem ex ore eiusBut he said: The God of our fathers hath preordained thee that thou shouldst know his will and see the Just One and shouldst hear the voice from his mouth.
14. And he said, The God of our fathers hath appointed thee to know his will, and to see the Righteous One, and to hear a voice from his mouth.
22:14. But he said: ‘The God of our fathers has preordained you, so that you would come to know his will and would see the Just One, and would hear the voice from his mouth.
22:14. And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth.
And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth:

14: Он же сказал мне: Бог отцов наших предъизбрал тебя, чтобы ты познал волю Его, увидел Праведника и услышал глас из уст Его,
22:14  ὁ δὲ εἶπεν, ὁ θεὸς τῶν πατέρων ἡμῶν προεχειρίσατό σε γνῶναι τὸ θέλημα αὐτοῦ καὶ ἰδεῖν τὸν δίκαιον καὶ ἀκοῦσαι φωνὴν ἐκ τοῦ στόματος αὐτοῦ,
22:14. at ille dixit Deus patrum nostrorum praeordinavit te ut cognosceres voluntatem eius et videres Iustum et audires vocem ex ore eius
But he said: The God of our fathers hath preordained thee that thou shouldst know his will and see the Just One and shouldst hear the voice from his mouth.
22:14. But he said: ‘The God of our fathers has preordained you, so that you would come to know his will and would see the Just One, and would hear the voice from his mouth.
22:14. And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: "Бог Отцев наших..." - см. III:13: и паралл. "предъизбрал тебя..." - ср. Рим VIII:29: и д. ; Иер I:5.

"Увидел Праведника..." - ср. III:14; VII:52.
Adam Clarke: Commentary on the Bible - 1831
22:14: And see that Just One - The Lord Jesus, called the Just One, in opposition to the Jews, who crucified him as a malefactor: see the note on Act 7:52. This is an additional proof that Jesus Christ did actually appear unto Saul of Tarsus.
Albert Barnes: Notes on the Bible - 1834
22:14: Shouldest know his will - His will in the plan of salvation, and in regard to your future life.
And see that Just One - The Messiah. See the notes on Act 3:14. As Paul was to be an apostle, and as it was the special office of an apostle to bear witness to the person and deeds of the Lord Jesus (see the notes on Act 1:21-22), it was necessary that he should see him, that thus he might be a competent witness of his resurrection.
Shouldest hear the voice of his mouth - Shouldst hear and obey his commands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:14: The God: Act 3:13, Act 5:30, Act 13:17, Act 24:14; Exo 3:13-16, Exo 15:2; Kg2 21:22; Ch1 12:17; Ch1 29:18; Ch2 28:25, Ch2 30:19; Ezr 7:27; Dan 2:23
hath: Act 9:15; Jer 1:5; Joh 15:16; Rom 1:1; Gal 1:15; Ti2 1:1; Tit 1:1
and see: Act 22:18, Act 9:17, Act 26:16; Co1 9:1, Co1 15:8
that: Act 3:14, Act 7:52; Co2 5:21; Pe1 2:22; Jo1 2:1
hear: Co1 11:23, Co1 15:3; Gal 1:12
John Gill
22:14 And he said, the God of our fathers hath chosen thee,.... From all eternity, in his everlasting purposes and decrees; or "he hath taken thee into his hand"; in order to form, and fit, and qualify him for his service; and may design both his call by grace, and to apostleship. The apostle represents Ananias as speaking of God, as the God of the Jewish fathers, of Abraham, Isaac, and Jacob, to show that the Christian doctrine was not contrary to the faith of the one God of Israel; nor did it introduce any other, or any new deity. The ends of this choice or separation were,
that thou shouldest know his will; his revealed will, concerning the salvation of men by Jesus Christ, which is no other than the Gospel, of which the apostle had been entirely ignorant; for though he knew the will of God, as revealed in the law, or his will of command, yet not spiritually; and he was altogether a stranger, till now, to God's will, way, and method of saving sinners by Christ, of justifying them by his righteousness, and of pardoning their sins through his blood, and of giving them eternal life by him; and the knowledge of this he came at by the spirit of wisdom and revelation, in consequence of his being chosen and called:
and see that just One: Jesus Christ the righteous, who is both as he is God, and as he is man, and also as he is Mediator, having faithfully discharged his office, and performed his engagements; him the apostle saw, both with the eyes of his body, when he met him in the way, and called unto him, and with the eyes of his understanding beholding his beauty, fulness, and suitableness as a Saviour; the former of these was what many kings, prophets, and righteous men desired: and the latter is what is inseparably connected with eternal life and salvation.
And shouldest hear the voice of his mouth; both his human voice in articulate sounds, when he spoke to him in the Hebrew tongue, as in Acts 22:7 and the voice of his Gospel, of which he appeared to make him a minister; which is a voice of love, grace, and mercy, of peace, pardon, righteousness, and salvation, and is very powerful when accompanied by the Spirit, and is soul charming, alluring, and comforting.
Robert Jamieson, A. R. Fausset and David Brown
22:14 that thou shouldest . . . see that--"the"
Just One--compare Acts 3:14; Acts 7:52.
hear the voice of his mouth--in order to place him on a level with the other apostles, who had "seen the [risen] Lord."
22:1522:15: զի եղիցես վկա՛յ նորա առ ամենայն մարդիկ, որոց տեսերն եւ լուար։
15. որպէսզի բոլոր մարդկանց մօտ նրա վկան լինես այն բաների համար, որ տեսար եւ լսեցիր:
15 Քանզի բոլոր մարդոց առջեւ անոր վկայ պիտի ըլլաս այն բաներուն համար, որոնք տեսար ու լսեցիր։
զի եղիցես վկայ նորա առ ամենայն մարդիկ որոց տեսերն եւ լուար:

22:15: զի եղիցես վկա՛յ նորա առ ամենայն մարդիկ, որոց տեսերն եւ լուար։
15. որպէսզի բոլոր մարդկանց մօտ նրա վկան լինես այն բաների համար, որ տեսար եւ լսեցիր:
15 Քանզի բոլոր մարդոց առջեւ անոր վկայ պիտի ըլլաս այն բաներուն համար, որոնք տեսար ու լսեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
22:1515: потому что ты будешь Ему свидетелем пред всеми людьми о том, что ты видел и слышал.
22:15  ὅτι ἔσῃ μάρτυς αὐτῶ πρὸς πάντας ἀνθρώπους ὧν ἑώρακας καὶ ἤκουσας.
22:15. ὅτι (to-which-a-one) ἔσῃ ( thou-shall-be ) μάρτυς (a-witness) αὐτῷ (unto-it) πρὸς (toward) πάντας ( to-all ) ἀνθρώπους (to-mankinds) ὧν ( of-which ) ἑώρακας (thou-had-come-to-discern-unto) καὶ (and) ἤκουσας. (thou-heard)
22:15. quia eris testis illius ad omnes homines eorum quae vidisti et audistiFor thou shalt be his witness to all men of those things which thou hast seen and heard.
15. For thou shalt be a witness for him unto all men of what thou hast seen and heard.
22:15. For you shall be his witness to all men about those things which you have seen and heard.
22:15. For thou shalt be his witness unto all men of what thou hast seen and heard.
For thou shalt be his witness unto all men of what thou hast seen and heard:

15: потому что ты будешь Ему свидетелем пред всеми людьми о том, что ты видел и слышал.
22:15  ὅτι ἔσῃ μάρτυς αὐτῶ πρὸς πάντας ἀνθρώπους ὧν ἑώρακας καὶ ἤκουσας.
22:15. quia eris testis illius ad omnes homines eorum quae vidisti et audisti
For thou shalt be his witness to all men of those things which thou hast seen and heard.
22:15. For you shall be his witness to all men about those things which you have seen and heard.
22:15. For thou shalt be his witness unto all men of what thou hast seen and heard.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: "Свидетелем пред всеми людьми...", - то же, что - "перед народами и царями и сынами израилевыми" (IX:15), т. е. не пред иудеями только, но и язычниками.

"О том, что ты видел и слышал...", - т. е. обо всем содержании Евангелия, в истине которого Господь убеждает Савла посредством того и другого чувства, т. е. посредством зрения и слуха" (Феофил., ср. Злат. ).
Adam Clarke: Commentary on the Bible - 1831
22:15: Thou shalt be his witness unto all - Thou shalt proclaim Christ crucified, both to Jews and Gentiles.
Albert Barnes: Notes on the Bible - 1834
22:15: For thou shalt be his witness ... - As an apostle - to testify to all people that the Messiah has come, that he has died, that he has risen, and that he is the Saviour of the world.
Of what thou hast seen and heard - Of the remarkable proof which has been furnished you of the divine mission and character of the Lord Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:15: thou shalt: Act 1:8, Act 1:22, Act 10:39-41, Act 23:11, Act 26:16-18, Act 27:24; Luk 24:47, Luk 24:48; Joh 15:27
of: Act 4:20, Act 26:20
John Gill
22:15 For thou shalt be his witness unto all men,.... Gentiles as well as Jews, an eye and an ear witness to them;
of what thou hast seen and heard; as that he saw him personally and alive, and so could witness to the truth of his resurrection; for after he had been seen by all the apostles, he was last of all seen of Paul; and also, that he heard him and received from him the Gospel, and a mission and commission to preach it; for what he preached he did not receive of man, nor was he taught it by any, but he had it by revelation from Jesus Christ.
22:1622:16: Եւ արդ՝ զի՞ հեղգաս, արի՛ մկրտեա՛ց, եւ լուա՛ զմեղս քո ՚ի կարդալ զանուն նորա[2711]։ [2711] Օրինակ մի. Քո, եւ կարդա՛ զանուն նորա։
16. Արդ, ինչո՞ւ ես յապաղում, վե՛ր կաց, մկրտուի՛ր եւ լուա՛ քո մեղքերը՝ նրա անունը կանչելով»:
16 Հիմա, ա՛լ ի՞նչ կ’ուշանաս. ելի՛ր, մկրտուէ՛ ու մեղքերդ լուա՛ անոր* անունը կանչելով’»։
Եւ արդ զի՞ հեղգաս, արի, մկրտեաց եւ լուա զմեղս քո ի կարդալ զանուն նորա:

22:16: Եւ արդ՝ զի՞ հեղգաս, արի՛ մկրտեա՛ց, եւ լուա՛ զմեղս քո ՚ի կարդալ զանուն նորա[2711]։
[2711] Օրինակ մի. Քո, եւ կարդա՛ զանուն նորա։
16. Արդ, ինչո՞ւ ես յապաղում, վե՛ր կաց, մկրտուի՛ր եւ լուա՛ քո մեղքերը՝ նրա անունը կանչելով»:
16 Հիմա, ա՛լ ի՞նչ կ’ուշանաս. ելի՛ր, մկրտուէ՛ ու մեղքերդ լուա՛ անոր* անունը կանչելով’»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1616: Итак, что ты медлишь? Встань, крестись и омой грехи твои, призвав имя Господа Иисуса,
22:16  καὶ νῦν τί μέλλεις; ἀναστὰς βάπτισαι καὶ ἀπόλουσαι τὰς ἁμαρτίας σου ἐπικαλεσάμενος τὸ ὄνομα αὐτοῦ.
22:16. καὶ (And) νῦν (now) τί (to-what-one) μέλλεις; (thou-impend?"ἀναστὰς (Having-had-stood-up) βάπτισαι ( thou-should-have-immersed-to ) καὶ (and) ἀπόλουσαι ( thou-should-have-washed-off ) τὰς (to-the-ones) ἁμαρτίας (to-un-adjustings-along-unto) σου (of-thee) ἐπικαλεσάμενος ( having-called-upon-unto ) τὸ (to-the-one) ὄνομα (to-a-name) αὐτοῦ. (of-it)
22:16. et nunc quid moraris exsurge baptizare et ablue peccata tua invocato nomine ipsiusAnd now why tarriest thou? Rise up and be baptized and wash away thy sins, invoking his name.
16. And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on his name.
22:16. And now, why do you delay? Rise up, and be baptized, and wash away your sins, by invoking his name.’
22:16. And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.
And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord:

16: Итак, что ты медлишь? Встань, крестись и омой грехи твои, призвав имя Господа Иисуса,
22:16  καὶ νῦν τί μέλλεις; ἀναστὰς βάπτισαι καὶ ἀπόλουσαι τὰς ἁμαρτίας σου ἐπικαλεσάμενος τὸ ὄνομα αὐτοῦ.
22:16. et nunc quid moraris exsurge baptizare et ablue peccata tua invocato nomine ipsius
And now why tarriest thou? Rise up and be baptized and wash away thy sins, invoking his name.
22:16. And now, why do you delay? Rise up, and be baptized, and wash away your sins, by invoking his name.’
22:16. And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: "Крестись и омой..." - см. к II:38, 41; IV:12.
Adam Clarke: Commentary on the Bible - 1831
22:16: Arise, and be baptized - Take now the profession of Christ's faith most solemnly upon thee, by being baptized in the name of Father, Son, and Holy Spirit.
Wash away thy sins, etc. - Let this washing of thy body represent to thee the washing away of thy sins: and know that this washing away of sin can be received only by invoking the name of the Lord.
Albert Barnes: Notes on the Bible - 1834
22:16: And now why tarriest thou? - Why dost thou delay, or wait any longer? These words are not recorded by Luke in Acts 9, where he has given an account of the conversion of Paul; but there is nothing here contradictory to his statement.
And wash away thy sins - Receive baptism as emblematic of the washing away of sins. It cannot be intended that the external rite of baptism was sufficient to make the soul pure, but that it was an ordinance divinely appointed as expressive of the washing away of sins, or of purifying the heart. Compare Heb 10:22. Sinners are represented in the Scriptures as defiled or polluted by sin. "To wash away the sins" denotes "the purifying of the soul from this polluted influence," Co1 6:11; Rev 1:5; Rev 7:14; Isa 1:16; Psa 51:2, Psa 51:7.
Calling on the name of the Lord - For pardon and sanctification, Rom 10:13, "Whosoever shall call upon the name of the Lord shall be saved." It was proper that this calling on the name of the Lord should be connected with the ordinance of baptism. That ordinance was emblematic of a purifying which the Lord only could produce. It is proper that the rite of baptism should be attended with extraordinary prayer; that he who is to be baptized should make it the occasion of special and very solemn religious exercises. The external rite will avail nothing without the pardoning mercy of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:16: why: Psa 119:60; Jer 8:14
arise: Act 2:38; Rom 6:3, Rom 6:4; Co1 6:11, Co1 12:13; Gal 3:27; Tit 3:5; Heb 10:22; Pe1 3:21
calling: Act 2:21, Act 9:14; Rom 10:12-14; Co1 1:2
John Gill
22:16 And now why tarriest thou?.... Though it might not be the apostle's case, yet it is often the case of many, to procrastinate and delay obedience to the commands of Christ, and particularly to the ordinance of baptism: the reasons of which delay are, the strength of their corruptions, and the weakness of their graces, which cause them to question whether they have any interest in Christ; as also fears of falling away, and so of dishonouring Christ, his Gospel, and ordinance: and in some the reproaches of men; and sometimes such a delay is made, waiting for more comfortable frames, or for a greater fitness; but no such delay, nor on such accounts, ought to be; for it is a command of Christ, and ought to be forthwith complied with, as soon as a man believes; and to obey it is a following of Christ, in which no time should be lost: and the consequences of a delay are very bad: it is a prevention of the glory of Christ, as well as shows ingratitude to him, and a bereaving of ourselves of that comfort, which might be hoped to be enjoyed; and it often induces a carelessness about the ordinance, and even a losing the sense of the duty:
arise, and be baptized; this shows that Ananias was a Christian, since he directs to an ordinance of Christ, and that he was a preacher of the word, and had a right to administer baptism; for that it was administered by him, though not in express terms yet seems to be naturally concluded from Acts 9:18 as also this passage shows, that baptism was not administered by sprinkling, since Saul might have sat still, and have had some water brought to him, and sprinkled on him; but by immersion, seeing he is called upon to arise, and go to some place proper and convenient for the administration of it, according to the usage of John, and the apostles of Christ. "And wash away thy sins"; or "be washed from thy sins"; not that it is in the power of man to cleanse himself from his sins; the Ethiopian may as soon change his skin, or the leopard his spots, as a creature do this; nor is there any such efficacy in baptism as to remove the filth of sin; persons may submit unto it, and yet be as Simon Magus was, in the gall of bitterness, and bond of iniquity; but the ordinance of baptism, may be, and sometimes is, a means of leading the faith of God's children to the blood of Christ, which cleanses from all sin;
calling on the name of the Lord; the name of the Lord is not only to be used by the administrator of baptism in the performance of it; but it should be called upon by the person who submits to it, both before and at the administration of it, for the presence of Christ in it; and this invocation of the name of the Lord in baptism, signifies an exercise of faith in Christ at this time, a profession of him, and obedience to him.
John Wesley
22:16 Be baptized, and wash away thy sins - Baptism administered to real penitents, is both a means and seal of pardon. Nor did God ordinarily in the primitive Church bestow this on any, unless through this means.
Robert Jamieson, A. R. Fausset and David Brown
22:16 be baptized and wash away thy sins--This way of speaking arises from baptism being the visible seal of remission.
calling on the name of the Lord--rather, "having called," that is, after having done so; referring to the confession of Christ which preceded baptism, as Acts 8:37.
22:1722:17: Եւ եղեւ ինձ ՚ի դառնալն յԵրուսաղէմ՝ եւ կալ յաղօթս ՚ի տաճարին, լինել ՚ի զարմացմա՛ն.
17. Եւ երբ ես վերադարձայ Երուսաղէմ եւ տաճարում աղօթում էի, մտայափշտակութեան մէջ ընկայ.
17 «Երբ Երուսաղէմ դարձայ ու տաճարին մէջ աղօթք կ’ընէի, մտքի յափշտակութիւն մը եկաւ վրաս.
Եւ եղեւ ինձ ի դառնալն յԵրուսաղէմ եւ կալ յաղօթս ի տաճարին, լինել ի զարմացման:

22:17: Եւ եղեւ ինձ ՚ի դառնալն յԵրուսաղէմ՝ եւ կալ յաղօթս ՚ի տաճարին, լինել ՚ի զարմացմա՛ն.
17. Եւ երբ ես վերադարձայ Երուսաղէմ եւ տաճարում աղօթում էի, մտայափշտակութեան մէջ ընկայ.
17 «Երբ Երուսաղէմ դարձայ ու տաճարին մէջ աղօթք կ’ընէի, մտքի յափշտակութիւն մը եկաւ վրաս.
zohrab-1805▾ eastern-1994▾ western am▾
22:1717: Когда же я возвратился в Иерусалим и молился в храме, пришел я в исступление,
22:17  ἐγένετο δέ μοι ὑποστρέψαντι εἰς ἰερουσαλὴμ καὶ προσευχομένου μου ἐν τῶ ἱερῶ γενέσθαι με ἐν ἐκστάσει
22:17. Ἐγένετο ( It-had-became ) δέ (moreover) μοι (unto-me) ὑποστρέψαντι (unto-having-beturned-under) εἰς (into) Ἰερουσαλὴμ (to-a-Hierousalem) καὶ (and) προσευχομένου ( of-goodly-holding-toward ) μου (of-me) ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred) γενέσθαι ( to-have-had-became ) με (to-me) ἐν (in) ἐκστάσει (unto-a-standing-out,"
22:17. factum est autem revertenti mihi in Hierusalem et oranti in templo fieri me in stupore mentisAnd it came to pass, when I was come again to Jerusalem and was praying in the temple, that I was in a trance,
17. And it came to pass, that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance,
22:17. Then it happened that, when I returned to Jerusalem and was praying in the temple, a mental stupor came over me,
22:17. And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance;
And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance:

17: Когда же я возвратился в Иерусалим и молился в храме, пришел я в исступление,
22:17  ἐγένετο δέ μοι ὑποστρέψαντι εἰς ἰερουσαλὴμ καὶ προσευχομένου μου ἐν τῶ ἱερῶ γενέσθαι με ἐν ἐκστάσει
22:17. factum est autem revertenti mihi in Hierusalem et oranti in templo fieri me in stupore mentis
And it came to pass, when I was come again to Jerusalem and was praying in the temple, that I was in a trance,
22:17. Then it happened that, when I returned to Jerusalem and was praying in the temple, a mental stupor came over me,
22:17. And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-21: К рассказу о своем обращении апостол присоединяет и рассказ о бывшем ему видении в храме, после тот как он, уже обращенный, возвратился в Иерусалим из Аравии (см. к IX:26). Об этом явлении Господа не упоминает ни Дееписатель, ни сам Павел в других своих речах и посланиях. Но в данном месте этот рассказ как нельзя лучше был уместен и шел прямо к цели. Он хотел им показать, что и по обращении в христианство он не разрывал связи ни с Иерусалимом, ни с храмом и его законным Богослужением, уважение к которым могло лишь еще более санкционироваться этим явлением ему Господа именно в храме и во время молитвы здесь. Что он, далее, не враг народа, достаточно доказывается трогательною подробностью беседы его с Господом, повелению Которого - уйти из Иерусалима - он пытался противопоставить ревностное желание проповедать Его Имя именно в Иерусалиме (19-20: ст. ). Так достаточно ясно и убедительно опровергнута клевета, будто он враг закона, народа и храма. И в то же время так ясно и убедительно указывался и всем другим тот путь, которым надо было идти. До сего времени Павла не прерывали, хотя в толпе, вероятно, росло возбуждение уже от самого бессилия опровергнуть столь резкую убедительность его слов. Возбуждение прорвалось со всею злобою, когда Павел закончил повелением ему Господа - идти из Иерусалима и, по причине ожесточения иудеев, проповедовать язычникам. Эта мысль, означавшая, что Бог оставляет иудеев, представляется величайшим преступлением в их глазах, и толпа снова приходит в неистовство, требуя смерти Павла.
Adam Clarke: Commentary on the Bible - 1831
22:17: When I was come again to Jerusalem - It is likely that he refers to the first journey to Jerusalem, about three years after his conversion, Act 9:25, Act 9:26, and Gal 1:18.
I was in a trance - This circumstance is not mentioned any where else, unless it be that to which himself refers in Co2 12:2-4, when he conceived himself transported to the third heaven; and, if the case be the same, the appearance of Jesus Christ to him, and the command given, are circumstances related only in this place.
Albert Barnes: Notes on the Bible - 1834
22:17: When I was come again to Jerusalem - That is, three years after his conversion. See Gal 1:17-18.
While I prayed in the temple - Paul, like other converts to Christianity from among the Jews, would naturally continue to offer his devotions in the temple. We meet with repeated instances of their continuing to comply with the customs of the Jewish people.
I was in a trance - Greek: ecstasy. See the notes on Act 10:10. It is possible that he may here refer to what he elsewhere mentions Co2 12:1-5 as "visions and Revelations of the Lord." In that place he mentions his being "caught up to the third heaven" Co2 12:2 and "into paradise," where he heard words which it was "not lawful (marg. possible) for a man to utter," Co2 12:4. It is not certain, however, that he alludes in this place to that remarkable occurrence. The narrative would rather imply that the Lord Jesus appeared to him in the temple in a remarkable manner, in a vision, and gave him a special command to go to the Gentiles. Paul had now stated the evidence of his conversion, which appears to have been satisfactory to them - at least they made no objection to his statement; he had shown, by his being in the temple, his respect for their institutions; and he now proceeds to show that in his other conduct he had been directed by the same high authority by which he had been called into the ministry, and that the command had been given to him in their own temple and in their own city.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:17: when: Act 9:26-28; Gal 1:18
while: Act 10:9, Act 10:10; Co2 12:1-4; Rev 1:10
John Gill
22:17 And it came to pass, that when I was come again to Jerusalem,.... Which was three years after his conversion; for he did not immediately return to Jerusalem, but went into Arabia; and when he returned to Damascus, which was three years after he came to Jerusalem; see Gal 1:17
even while I prayed in the temple; the temple was an house of prayer; hither persons resorted for that purpose; and as the apostle had been used to it, he continued this custom, and during the time of prayer he fell into an ecstasy:
I was in a trance: and knew not whether he was in the body, or out of the body: whether this was the time he refers to in 2Cor 12:2 is not certain, though probable.
John Wesley
22:17 When I was returned to Jerusalem - From Damascus, and was praying in the temple - Whereby he shows that he still paid the temple its due honour, as the house of prayer. I was in a trance - Perhaps he might continue standing all the while, so that any who were near him would hardly discern it.
Robert Jamieson, A. R. Fausset and David Brown
22:17 it came to pass, &c.--This thrilling dialogue between the glorified Redeemer and his chosen vessel is nowhere else related.
when I was come again to Jerusalem--on the occasion mentioned in Acts 9:26-29.
while I prayed in the temple--He thus calls their attention to the fact that after his conversion he kept up his connection with the temple as before.
22:1822:18: եւ տեսանել զնա զի ասէր ցիս. Փութա՛ ե՛լ յԵրուսաղեմէ վաղվաղակի, քանզի չե՛ն ընդունելոց զքո վկայութիւնդ վասն իմ։
18. տեսայ նրան, որն ինձ ասում էր. «Շտապի՛ր, իսկոյն Երուսաղէմից դո՛ւրս ել, քանի որ իմ մասին քո վկայութիւնը չեն ընդունելու»:
18 Եւ զինք տեսայ, որ ինծի կ’ըսէր. ‘Արտորցի՛ր, շուտով Երուսաղէմէն ելի՛ր, վասն զի քու ինծի համար ըրած վկայութիւնդ պիտի չընդունին’։
եւ տեսանել զնա զի ասէր ցիս. Փութա ել յԵրուսաղեմէ վաղվաղակի, քանզի չեն ընդունելոց զքո վկայութիւնդ վասն իմ:

22:18: եւ տեսանել զնա զի ասէր ցիս. Փութա՛ ե՛լ յԵրուսաղեմէ վաղվաղակի, քանզի չե՛ն ընդունելոց զքո վկայութիւնդ վասն իմ։
18. տեսայ նրան, որն ինձ ասում էր. «Շտապի՛ր, իսկոյն Երուսաղէմից դո՛ւրս ել, քանի որ իմ մասին քո վկայութիւնը չեն ընդունելու»:
18 Եւ զինք տեսայ, որ ինծի կ’ըսէր. ‘Արտորցի՛ր, շուտով Երուսաղէմէն ելի՛ր, վասն զի քու ինծի համար ըրած վկայութիւնդ պիտի չընդունին’։
zohrab-1805▾ eastern-1994▾ western am▾
22:1818: и увидел Его, и Он сказал мне: поспеши и выйди скорее из Иерусалима, потому что [здесь] не примут твоего свидетельства о Мне.
22:18  καὶ ἰδεῖν αὐτὸν λέγοντά μοι, σπεῦσον καὶ ἔξελθε ἐν τάχει ἐξ ἰερουσαλήμ, διότι οὐ παραδέξονταί σου μαρτυρίαν περὶ ἐμοῦ.
22:18. καὶ (and) ἰδεῖν (to-have-had-seen) αὐτὸν (to-it) λέγοντά (to-forthing) μοι (unto-me,"Σπεῦσον (Thou-should-have-hastened) καὶ (and) ἔξελθε (thou-should-have-had-came-out) ἐν (in) τάχει (unto-a-quickness) ἐξ (out) Ἰερουσαλήμ, (of-a-Hierousalem,"διότι (through-to-which-a-one) οὐ (not) παραδέξονταί ( they-shall-receive-beside ) σου (of-thee) μαρτυρίαν (to-a-witnessing-unto) περὶ (about) ἐμοῦ. (of-ME)
22:18. et videre illum dicentem mihi festina et exi velociter ex Hierusalem quoniam non recipient testimonium tuum de meAnd saw him saying unto me: Make haste and get thee quickly out of Jerusalem: because they will not receive thy testimony concerning me.
18. and saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: because they will not receive of thee testimony concerning me.
22:18. and I saw him saying to me: ‘Hurry! Depart quickly from Jerusalem! For they will not accept your testimony about me.’
22:18. And saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me.
And saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me:

18: и увидел Его, и Он сказал мне: поспеши и выйди скорее из Иерусалима, потому что [здесь] не примут твоего свидетельства о Мне.
22:18  καὶ ἰδεῖν αὐτὸν λέγοντά μοι, σπεῦσον καὶ ἔξελθε ἐν τάχει ἐξ ἰερουσαλήμ, διότι οὐ παραδέξονταί σου μαρτυρίαν περὶ ἐμοῦ.
22:18. et videre illum dicentem mihi festina et exi velociter ex Hierusalem quoniam non recipient testimonium tuum de me
And saw him saying unto me: Make haste and get thee quickly out of Jerusalem: because they will not receive thy testimony concerning me.
22:18. and I saw him saying to me: ‘Hurry! Depart quickly from Jerusalem! For they will not accept your testimony about me.’
22:18. And saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
22:18: And saw him - Evidently, the Lord Jesus, Act 22:14. He had received his commission from him, and he now received a distinct command to go to the Gentiles.
For they will not receive - The inhabitants of Jerusalem, probably including both Jews and Christians. The Jews would not listen to him because he had become, in their view, an apostate, and they would hate and persecute him. The Christians would not be likely to receive him, for they would remember his former persecutions, and would be suspicious of him because he had been so long in Arabia, and had not sooner connected himself with them. See the notes on Act 9:26, "And when Saul was come to Jerusalem, he assayed to join himself to the disciples; but they were all afraid of him, and believed not that he was a disciple."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:18: saw: Act 22:14
Make: Mat 10:14, Mat 10:23; Luk 21:21
for: Act 3:19; Eze 3:6, Eze 3:7
John Gill
22:18 And I saw him saying unto me,.... That is, the Lord Jesus Christ, that just One, whom he had seen in his way to Damascus, and whose voice he had heard, and whose name he had called upon at his baptism:
make haste, and get thee quickly out of Jerusalem: not because his life was in danger, but because Christ had work for him to do elsewhere, which required haste; and that he might not continue here useless and unprofitable, as he would have been, had he staid;
for they will not receive thy testimony concerning me; Christ the omniscient God, and the searcher of the hearts, knew the hardness and unbelief of the Jews; and that they would continue therein, notwithstanding the ministry of the apostle; and that they would give no credit to any testimony of his, that he saw him, as he went to Damascus, and heard words from his mouth. The Ethiopic version renders it without the negative, "for they will receive thee, my witness concerning me"; as if Christ sent the apostle away in all haste from Jerusalem, lest he preaching there, the Jews should believe and be healed; compare with this Mt 13:14. Very likely this interpreter might be induced to leave out the negative, as thinking that the apostle's reasoning in the following words required such a sense and reading.
John Wesley
22:18 And I saw him - Jesus, saying to me, Depart quickly out of Jerusalem - Because of the snares laid for thee: and in order to preach where they will hear.
Robert Jamieson, A. R. Fausset and David Brown
22:18 get . . . quickly out of Jerusalem--compare Acts 9:29.
for they will not receive thy testimony . . . And I said, Lord, they know, &c.--"Can it be, Lord, that they will resist the testimony of one whom they knew so well as among the bitterest of all against Thy disciples, and whom nothing short of resistless evidence could have turned to Thee?"
22:1922:19: Եւ ես ասեմ. Տէր՝ ինքեա՛նք իսկ գիտեն՝ զի ե՛ս էի որ ՚ի բանտն տայի, եւ գան հարկանէի ըստ ժողովրդոցն զհաւատացեալսն ՚ի քեզ[2712]։ [2712] Ոմանք. Տէր ինքնին իսկ գի՛՛։
19. Եւ ես ասացի. «Տէ՛ր, իրենք իսկ գիտեն, թէ ես էի, որ բանտարկել եւ բոլոր ժողովարաններում գանակոծել էի տալիս քեզ հաւատացողներին:
19 Ես ալ ըսի. ‘Տէ՛ր, իրենք աղէկ գիտեն թէ ես էի որ քեզի հաւատացողները բանտը կը դնէի եւ ժողովարաններուն մէջ կը ծեծէի
Եւ ես ասեմ. Տէր, ինքեանք իսկ գիտեն զի ես էի որ ի բանտն տայի եւ գան հարկանէի ըստ ժողովրդոցն զհաւատացեալս ի քեզ:

22:19: Եւ ես ասեմ. Տէր՝ ինքեա՛նք իսկ գիտեն՝ զի ե՛ս էի որ ՚ի բանտն տայի, եւ գան հարկանէի ըստ ժողովրդոցն զհաւատացեալսն ՚ի քեզ[2712]։
[2712] Ոմանք. Տէր ինքնին իսկ գի՛՛։
19. Եւ ես ասացի. «Տէ՛ր, իրենք իսկ գիտեն, թէ ես էի, որ բանտարկել եւ բոլոր ժողովարաններում գանակոծել էի տալիս քեզ հաւատացողներին:
19 Ես ալ ըսի. ‘Տէ՛ր, իրենք աղէկ գիտեն թէ ես էի որ քեզի հաւատացողները բանտը կը դնէի եւ ժողովարաններուն մէջ կը ծեծէի
zohrab-1805▾ eastern-1994▾ western am▾
22:1919: Я сказал: Господи! им известно, что я верующих в Тебя заключал в темницы и бил в синагогах,
22:19  κἀγὼ εἶπον, κύριε, αὐτοὶ ἐπίστανται ὅτι ἐγὼ ἤμην φυλακίζων καὶ δέρων κατὰ τὰς συναγωγὰς τοὺς πιστεύοντας ἐπὶ σέ·
22:19. κἀγὼ (And-I) εἶπον (I-had-said,"Κύριε, (Authority-belonged,"αὐτοὶ (them) ἐπίστανται ( they-stand-upon ) ὅτι (to-which-a-one) ἐγὼ (I) ἤμην ( I-was ) φυλακίζων (guarding-to) καὶ (and) δέρων (swiping) κατὰ (down) τὰς (to-the-ones) συναγωγὰς (to-leadings-together) τοὺς (to-the-ones) πιστεύοντας ( to-trusting-of ) ἐπὶ (upon) σέ: (to-THEE)
22:19. et ego dixi Domine ipsi sciunt quia ego eram concludens in carcerem et caedens per synagogas eos qui credebant in teAnd I said: Lord, they know that I cast into prison and beat in every synagogue them that believed in thee.
19. And I said, Lord, they themselves know that I imprisoned and beat in every synagogue them that believed on thee:
22:19. And I said: ‘Lord, they know that I am beating and enclosing in prison, throughout every synagogue, those who have believed in you.
22:19. And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee:
And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee:

19: Я сказал: Господи! им известно, что я верующих в Тебя заключал в темницы и бил в синагогах,
22:19  κἀγὼ εἶπον, κύριε, αὐτοὶ ἐπίστανται ὅτι ἐγὼ ἤμην φυλακίζων καὶ δέρων κατὰ τὰς συναγωγὰς τοὺς πιστεύοντας ἐπὶ σέ·
22:19. et ego dixi Domine ipsi sciunt quia ego eram concludens in carcerem et caedens per synagogas eos qui credebant in te
And I said: Lord, they know that I cast into prison and beat in every synagogue them that believed in thee.
22:19. And I said: ‘Lord, they know that I am beating and enclosing in prison, throughout every synagogue, those who have believed in you.
22:19. And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:19: I imprisoned and beat in every synagogue - This shows what an active instrument Saul of Tarsus was, in the hands of this persecuting priesthood, and how very generally the followers of Christ were persecuted, and how difficult it was at this time to profess Christianity.
Albert Barnes: Notes on the Bible - 1834
22:19: And I said, Lord - This shows that it was the Lord Jesus whom Paul saw in a trance in the temple. The term "Lord" is usually applied to him in the Acts . See the notes on Act 1:24.
They know - Christians know; and they will therefore be not likely to receive to their fellowship their former enemy and persecutor.
Beat in every synagogue - Beating, or scourging, was often done in the synagogue. See the notes on Mat 10:17. Compare Act 26:11. It was customary for those who were converted to Christianity still to meet with the Jews in their synagogues, and to join with them in their worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:19: know: Act 22:4, Act 8:3, Act 9:1, Act 26:9-12
beat: Mat 10:17
John Gill
22:19 And I said, Lord, they know, that I imprisoned,.... Men and women, that made a profession of the Christian religion, Acts 8:3
and beat in every synagogue them that believed on thee; in Jerusalem there were many synagogues, and in these scourging and beating of offenders were used; See Gill on Mt 10:17.
John Wesley
22:19 And I said - It is not easy for a servant of Christ, who is himself deeply impressed with Divine truths, to imagine to what a degree men are capable of hardening their hearts against thee. He is often ready to think with Paul, It is impossible for any to resist such evidence. But experience makes him wiser and shows that wilful unbelief is proof against all truth and reason.
22:2022:20: Եւ յորժամ հեղոյր արիւնն Ստեփանոսի վկայի քոյ, ես ինքն էի որ ՚ի վերայ կայի, եւ կամակից լինէի սպանման նորա, եւ պահէի՛ զհանդերձս սպանողացն նորա[2713]։ [2713] Ոմանք. Վկային քո, ես ինքնին էի կայի ՚ի վերայ։
20. Եւ երբ թափւում էր քո վկայի՝ Ստեփանոսի արիւնը, ես ինքս էի, որ նրա մօտ էի կանգնել եւ համաձայն էի լինում նրա սպանմանը. եւ նրան սպանողների զգեստներն էի պահում»:
20 Ու երբ քու Ստեփանոս վկայիդ արիւնը կը թափուէր՝ ես ինքս ալ ներկայ էի եւ կամակից էի անոր սպաննուելուն* ու զանիկա սպաննողներուն հանդերձները ե՛ս կը պահէի’։
Եւ յորժամ հեղոյր արիւնն Ստեփանոսի վկայի քո, ես ինքն էի որ ի վերայ կայի, եւ կամակից լինէի սպանման նորա, եւ պահէի զհանդերձս սպանողացն նորա:

22:20: Եւ յորժամ հեղոյր արիւնն Ստեփանոսի վկայի քոյ, ես ինքն էի որ ՚ի վերայ կայի, եւ կամակից լինէի սպանման նորա, եւ պահէի՛ զհանդերձս սպանողացն նորա[2713]։
[2713] Ոմանք. Վկային քո, ես ինքնին էի կայի ՚ի վերայ։
20. Եւ երբ թափւում էր քո վկայի՝ Ստեփանոսի արիւնը, ես ինքս էի, որ նրա մօտ էի կանգնել եւ համաձայն էի լինում նրա սպանմանը. եւ նրան սպանողների զգեստներն էի պահում»:
20 Ու երբ քու Ստեփանոս վկայիդ արիւնը կը թափուէր՝ ես ինքս ալ ներկայ էի եւ կամակից էի անոր սպաննուելուն* ու զանիկա սպաննողներուն հանդերձները ե՛ս կը պահէի’։
zohrab-1805▾ eastern-1994▾ western am▾
22:2020: и когда проливалась кровь Стефана, свидетеля Твоего, я там стоял, одобрял убиение его и стерег одежды побивавших его.
22:20  καὶ ὅτε ἐξεχύννετο τὸ αἷμα στεφάνου τοῦ μάρτυρός σου, καὶ αὐτὸς ἤμην ἐφεστὼς καὶ συνευδοκῶν καὶ φυλάσσων τὰ ἱμάτια τῶν ἀναιρούντων αὐτόν.
22:20. καὶ (and) ὅτε (which-also) ἐξεχύννετο (it-was-being-poured-out) τὸ (the-one) αἷμα (a-blood) Στεφάνου (of-a-Stefanos) τοῦ (of-the-one) μάρτυρός (of-a-witness) σου, (of-thee,"καὶ (and) αὐτὸς (it) ἤμην ( I-was ) ἐφεστὼς (having-had-come-to-stand-upon) καὶ (and) συνευδοκῶν (goodly-thinking-together-unto) καὶ (and) φυλάσσων (guarding) τὰ (to-the-ones) ἱμάτια (to-apparelets) τῶν (of-the-ones) ἀναιρούντων ( of-lifting-up-unto ) αὐτόν. (to-it)
22:20. et cum funderetur sanguis Stephani testis tui ego adstabam et consentiebam et custodiebam vestimenta interficientium illumAnd when the blood of Stephen thy witness was shed, I stood by and consented: and kept the garments of them that killed him.
20. and when the blood of Stephen thy witness was shed, I also was standing by, and consenting, and keeping the garments of them that slew him.
22:20. And when the blood of your witness Stephen was poured out, I stood nearby and was consenting, and I watched over the garments of those who put him to death.’
22:20. And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him.
And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him:

20: и когда проливалась кровь Стефана, свидетеля Твоего, я там стоял, одобрял убиение его и стерег одежды побивавших его.
22:20  καὶ ὅτε ἐξεχύννετο τὸ αἷμα στεφάνου τοῦ μάρτυρός σου, καὶ αὐτὸς ἤμην ἐφεστὼς καὶ συνευδοκῶν καὶ φυλάσσων τὰ ἱμάτια τῶν ἀναιρούντων αὐτόν.
22:20. et cum funderetur sanguis Stephani testis tui ego adstabam et consentiebam et custodiebam vestimenta interficientium illum
And when the blood of Stephen thy witness was shed, I stood by and consented: and kept the garments of them that killed him.
22:20. And when the blood of your witness Stephen was poured out, I stood nearby and was consenting, and I watched over the garments of those who put him to death.’
22:20. And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:20: When the blood of thy martyr Stephen was shed - See on Act 7:58 (note); Act 8:1 (note). All these things Paul alleged as reasons why he could not expect to be received by the Christians; for how could they suppose that such a persecutor could be converted?
Albert Barnes: Notes on the Bible - 1834
22:20: The blood of thy martyr Stephen was shed - See Act 7:58; Act 8:1.
I also was standing by - Act 7:58.
And consenting unto his death - Act 8:1.
And kept the raiment - The outer robes or garments, which were usually laid aside when they engaged in running or labor. See Act 7:58. All this showed that, though Paul was not engaged in stoning Stephen, yet he was with them in spirit, and fully accorded with what they did. These circumstances are mentioned here by him as reasons why he knew that he would not be received by Christians as one of their number, and why it was necessary, therefore, for him to turn to the Gentile world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:20: martyr: Rev 2:13, Rev 17:6
Stephen: Act 7:58, Act 8:1
consenting: Luk 11:48; Rom 1:32
Geneva 1599
22:20 And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that (b) slew him.
(b) This is properly spoken, for Steven was murdered by a bunch of cutthroats, not by order of justice, but by open force: for at that time the Jews could not put any man to death by law.
John Gill
22:20 And when the blood of thy martyr Stephen was shed,.... Stephen was a martyr for Christ, both by confession with his mouth, and by the effusion of his blood; he was the proto-martyr, or "the first martyr" that suffered for Christ; and there are copies, as one of Stephens's, and the Complutensian edition, which so read in this place; his blood was shed by stoning:
I also was standing by; to see the inhuman action performed; nor was he an idle and indifferent spectator:
and consenting unto his death; being pleased and delighted with it, and rejoicing at it; see Acts 8:1.
and kept the raiment of them that slew him; the accusers of him, and witnesses against him, whose hands were first on him, and cast the first stones at him, and continued to stone him, until they killed him: these laid their garments at the feet of Saul, who looked after them, that nobody stole them, and run away with them, whilst they were stoning Stephen; which shows how disposed he was to that fact, and how much he approved of it: and these things he mentions to suggest that surely the Jews would receive his testimony, since they knew what a bitter enemy he had been to this way: and therefore might conclude, that he must have some very good and strong reasons, which had prevailed upon him to embrace this religion against all his prejudices, and so might be willing to hear them; and it also shows what an affection the apostle had for the Jews, and how much he desired their spiritual welfare, for which reason he chose to have stayed, and preached among them.
John Wesley
22:20 When the blood of thy martyr Stephen was shed, I also was standing by - A real convert still retains the remembrance of his former sins. He confesses thorn and is humbled for them, all the days of his life.
22:2122:21: Եւ ասէ ցիս. Գնա՛, զի ես ՚ի հեթանոսս հեռաւորս առաքեցից զքեզ[2714]։ [2714] Ոմանք. Գնա՛ դու, զի ես։
21. Եւ նա ինձ ասաց. «Գնա՛, որովհետեւ ես քեզ պէտք է ուղարկեմ հեռաւոր հեթանոսների մօտ»»:
21 Բայց ինծի ըսաւ. ‘Գնա՛, վասն զի ես քեզ հեռաւոր հեթանոսներուն պիտի ղրկեմ’»։
Եւ ասէ ցիս. Գնա, զի ես ի հեթանոսս հեռաւորս առաքեցից զքեզ:

22:21: Եւ ասէ ցիս. Գնա՛, զի ես ՚ի հեթանոսս հեռաւորս առաքեցից զքեզ[2714]։
[2714] Ոմանք. Գնա՛ դու, զի ես։
21. Եւ նա ինձ ասաց. «Գնա՛, որովհետեւ ես քեզ պէտք է ուղարկեմ հեռաւոր հեթանոսների մօտ»»:
21 Բայց ինծի ըսաւ. ‘Գնա՛, վասն զի ես քեզ հեռաւոր հեթանոսներուն պիտի ղրկեմ’»։
zohrab-1805▾ eastern-1994▾ western am▾
22:2121: И Он сказал мне: иди; Я пошлю тебя далеко к язычникам.
22:21  καὶ εἶπεν πρός με, πορεύου, ὅτι ἐγὼ εἰς ἔθνη μακρὰν ἐξαποστελῶ σε.
22:21. καὶ (And) εἶπεν (it-had-said) πρός (toward) με (to-me," Πορεύου , ( Thou-should-traverse-of ,"ὅτι (to-which-a-one) ἐγὼ (I) εἰς (into) ἔθνη (to-nations) μακρὰν (to-lengthed) ἐξαποστελῶ (I-shall-set-off-out) σε. (to-thee)
22:21. et dixit ad me vade quoniam ego in nationes longe mittam teAnd he said to me: Go, for unto the Gentiles afar off will I send thee.
21. And he said unto me, Depart: for I will send thee forth far hence unto the Gentiles.
22:21. And he said to me, ‘Go forth. For I am sending you to far away nations.’ ”
22:21. And he said unto me, Depart: for I will send thee far hence unto the Gentiles.
And he said unto me, Depart: for I will send thee far hence unto the Gentiles:

21: И Он сказал мне: иди; Я пошлю тебя далеко к язычникам.
22:21  καὶ εἶπεν πρός με, πορεύου, ὅτι ἐγὼ εἰς ἔθνη μακρὰν ἐξαποστελῶ σε.
22:21. et dixit ad me vade quoniam ego in nationes longe mittam te
And he said to me: Go, for unto the Gentiles afar off will I send thee.
22:21. And he said to me, ‘Go forth. For I am sending you to far away nations.’ ”
22:21. And he said unto me, Depart: for I will send thee far hence unto the Gentiles.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:21: I will send thee far hence unto the Gentiles - This was the particular appointment of St. Paul: he was the apostle of the Gentiles; for, though he preached frequently to the Jews, yet to preach the Gospel to the Gentiles, and to write for the conversion and establishment of the Gentile world, were his peculiar destination. Hence we find him and his companions travelling every where; through Judea, Phoenicia, Arabia, Syria, Cilicia, Pisidia, Lycaonia, Pamphylia, Galatia, Phrygia, Macedonia, Greece, Asia, the Isles of the Mediterranean Sea, the Isles of the Aegean Sea, Italy, and some add Spain and even Britain. This was the diocess of this primitive bishop: none of the apostles traveled, none preached, none labored as this man; and, we may add, none was so greatly owned of God. The epistles of Peter, John, James, and Jude, are great and excellent; but, when compared with those of Paul, however glorious they may be, they have no glory comparatively, by reason of that glory which excelleth. Next to Jesus Christ, St. Paul is the glory of the Christian Church. Jesus is the foundation; Paul, the master-builder.
Albert Barnes: Notes on the Bible - 1834
22:21: And he said unto me, Depart - Because the Christians at Jerusalem would not receive him.
Far hence - Paul traveled far in the pagan nations. A large part of his ministry was spent in remote countries, and in the most distant regions then known. See Rom 15:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:21: Depart: Act 9:15
for: Act 9:15, Act 13:2, Act 13:46, Act 13:47, Act 18:6, Act 26:17, Act 26:18; Rom 1:5, Rom 11:13, Rom 15:16, Rom 16:26; Gal 1:15, Gal 1:16, Gal 2:7, Gal 2:8; Eph 3:6-8; Ti1 2:7; Ti2 1:11
John Gill
22:21 And he said unto me, depart,.... At once from Jerusalem, and out of the land of Judea:
for I will send thee far hence unto the Gentiles; to the nations afar off, even as far as Illyricum, Pannonia, or Hungary, where the apostle went and preached, Rom 15:19 and so by a divine mission and commission he became the apostle of the Gentiles, and preached the Gospel among them with great success, to the conversion of many thousands of them, and to the planting of many churches in the midst of them.
Robert Jamieson, A. R. Fausset and David Brown
22:21 depart for I will send thee far hence unto the Gentiles--that is, "Enough; thy testimony is not to be thrown away upon Jerusalem; the Gentiles, afar off, are thy peculiar sphere."
22:2222:22: Եւ ունկն դնէին նմա մինչեւ ցայս բան. ապա բարձին զձայնս իւրեանց՝ եւ ասեն. Բա՛րձ յերկրէ զայդպիսիդ, զի չէ՛ պարտ այդպիսւոյդ կեալ։
22. Մինչեւ այս խօսքը նրան ունկնդրում էին. ապա բարձրացրին իրենց ձայները եւ ասացին. «Երկրից վերացրո՛ւ այդպիսի մէկին, որովհետեւ այդպիսին չպէտք է ապրի»:
22 Հոն եղողները՝ մինչեւ այս խօսքը ականջ դրին իրեն՝ ետքը ձայներնին վերցուցին ու ըսին. «Վերցո՛ւր աշխարհէն այդ մարդը, քանզի չի վայլեր ատոր ողջ մնալ»։
Եւ ունկն դնէին նմա մինչեւ ցայս բան, ապա բարձին զձայնս իւրեանց եւ ասեն. Բարձ յերկրէ զայդպիսիդ, զի չէ պարտ այդպիսւոյդ կեալ:

22:22: Եւ ունկն դնէին նմա մինչեւ ցայս բան. ապա բարձին զձայնս իւրեանց՝ եւ ասեն. Բա՛րձ յերկրէ զայդպիսիդ, զի չէ՛ պարտ այդպիսւոյդ կեալ։
22. Մինչեւ այս խօսքը նրան ունկնդրում էին. ապա բարձրացրին իրենց ձայները եւ ասացին. «Երկրից վերացրո՛ւ այդպիսի մէկին, որովհետեւ այդպիսին չպէտք է ապրի»:
22 Հոն եղողները՝ մինչեւ այս խօսքը ականջ դրին իրեն՝ ետքը ձայներնին վերցուցին ու ըսին. «Վերցո՛ւր աշխարհէն այդ մարդը, քանզի չի վայլեր ատոր ողջ մնալ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:2222: До этого слова слушали его; а за сим подняли крик, говоря: истреби от земли такого! ибо ему не должно жить.
22:22  ἤκουον δὲ αὐτοῦ ἄχρι τούτου τοῦ λόγου καὶ ἐπῆραν τὴν φωνὴν αὐτῶν λέγοντες, αἶρε ἀπὸ τῆς γῆς τὸν τοιοῦτον, οὐ γὰρ καθῆκεν αὐτὸν ζῆν.
22:22. Ἤκουον (They-were-hearing) δὲ (moreover) αὐτοῦ (of-it) ἄχρι (unto-whilst) τούτου (of-the-one-this) τοῦ (of-the-one) λόγου (of-a-forthee) καὶ (and) ἐπῆραν (they-lifted-upon) τὴν (to-the-one) φωνὴν (to-a-sound) αὐτῶν (of-them) λέγοντες ( forthing ,"Αἶρε (Thou-should-lift) ἀπὸ (off) τῆς (of-the-one) γῆς (of-a-soil) τὸν (to-the-one) τοιοῦτον, (to-the-one-unto-the-one-this,"οὐ (not) γὰρ (therefore) καθῆκεν (it-was-arriving-down) αὐτὸν (to-it) ζῇν. (to-life-unto)
22:22. audiebant autem eum usque ad hoc verbum et levaverunt vocem suam dicentes tolle de terra eiusmodi non enim fas est eum vivereAnd they heard him until this word and then lifted up their voice, saying: Away with such an one from the earth. For it is not fit that he should live.
22. And they gave him audience unto this word; and they lifted up their voice, and said, Away with such a fellow from the earth: for it is not fit that he should live.
22:22. Now they were listening to him, until this word, and then they lifted up their voice, saying: “Take this kind away from the earth! For it is not fitting for him to live!”
22:22. And they gave him audience unto this word, and [then] lifted up their voices, and said, Away with such a [fellow] from the earth: for it is not fit that he should live.
And they gave him audience unto this word, and [then] lifted up their voices, and said, Away with such a [fellow] from the earth: for it is not fit that he should live:

22: До этого слова слушали его; а за сим подняли крик, говоря: истреби от земли такого! ибо ему не должно жить.
22:22  ἤκουον δὲ αὐτοῦ ἄχρι τούτου τοῦ λόγου καὶ ἐπῆραν τὴν φωνὴν αὐτῶν λέγοντες, αἶρε ἀπὸ τῆς γῆς τὸν τοιοῦτον, οὐ γὰρ καθῆκεν αὐτὸν ζῆν.
22:22. audiebant autem eum usque ad hoc verbum et levaverunt vocem suam dicentes tolle de terra eiusmodi non enim fas est eum vivere
And they heard him until this word and then lifted up their voice, saying: Away with such an one from the earth. For it is not fit that he should live.
22:22. Now they were listening to him, until this word, and then they lifted up their voice, saying: “Take this kind away from the earth! For it is not fitting for him to live!”
22:22. And they gave him audience unto this word, and [then] lifted up their voices, and said, Away with such a [fellow] from the earth: for it is not fit that he should live.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's First Defence.
22 And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live. 23 And as they cried out, and cast off their clothes, and threw dust into the air, 24 The chief captain commanded him to be brought into the castle, and bade that he should be examined by scourging; that he might know wherefore they cried so against him. 25 And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned? 26 When the centurion heard that, he went and told the chief captain, saying, Take heed what thou doest: for this man is a Roman. 27 Then the chief captain came, and said unto him, Tell me, art thou a Roman? He said, Yea. 28 And the chief captain answered, With a great sum obtained I this freedom. And Paul said, But I was free born. 29 Then straightway they departed from him which should have examined him: and the chief captain also was afraid, after he knew that he was a Roman, and because he had bound him. 30 On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them.

Paul was going on with this account of himself, had shown them his commission to preach among the Gentiles without any peevish reflections upon the Jews, and we may suppose designed next to show how he was afterwards, by a special direction of the Holy Ghost at Antioch, separated to this service, how tender he was of the Jews, how respectful to them, and how careful to give them the precedency in all places whither he came, and to unite Jews and Gentiles in one body; and then to show how wonderfully God had owned him, and what good service had been done to the interest of God's kingdom among men in general, without damage to any of the true interests of the Jewish church in particular. But, whatever he designs to say, they resolve he shall say no more to them: They gave him audience to this word. Hitherto they had heard him with patience and some attention. But when he speaks of being sent to the Gentiles, though it was what Christ himself said to him, they cannot bear it, not so much as to hear the Gentiles named, such an enmity had they to them, and such a jealousy of them. Upon the mention of this, they have no manner of patience, but forget all rules of decency and equity; thus were they provoked to jealousy by those that were no people, Rom. x. 19.

Now here we are told how furious and outrageous the people were against Paul, for mentioning the Gentiles as taken into the cognizance of divine grace, and so justifying his preaching among them.

I. They interrupted him, by lifting up their voice, to put him into confusion, and that nobody might hear a word he said. Galled consciences kick at the least touch; and those who are resolved not to be rules by reason commonly resolve not to hear it if they can help it. And the spirit of enmity against the gospel of Christ commonly shows itself in silencing the ministers of Christ and his gospel, and stopping their mouths, as the Jews did Paul's here. Their fathers had said to the best of seers, See not, Isa. xxx. 10. And so they to the best of speakers, Speak not. Forbear, wherefore shouldst thou be smitten? 2 Chron. xxv. 16.

II. They clamoured against him as one that was unworthy of life, much more of liberty. Without weighing the arguments he had urged in his own defence, or offering to make any answer to them, they cried out with a confused noise, "Away with such a fellow as this from the earth, who pretends to have a commission to preach to the Gentiles; why, it is not fit that he should live." Thus the men that have been the greatest blessings of their age have been represented not only as the burdens of the earth, but the plague of their generation. He that was worthy of the greatest honours of life is condemned as not worthy of life itself. See what different sentiments God and men have of good men, and yet they both agree in this that they are not likely to live long in this world. Paul says of the godly Jews that they were men of whom the world was not worthy, Heb. xi. 38. And therefore they must be removed, that the world may be justly punished with the loss of them. The ungodly Jews here say of Paul that it was not fit he should live; and therefore he must be removed, that the world may be eased of the burden of him, as of the two witnesses, Rev. xi. 10.

III. They went stark mad against Paul, and against the chief captain for not killing him immediately at their request, or throwing him as a pry into their teeth, that they might devour him (v. 23); as men whose reason was quite lost in passion, they cried out like roaring lions or raging bears, and howled like the evening wolves; they cast off their clothes with fury and violence, as much as to say that thus they would tear him if they could but come at him. Or, rather, they thus showed how ready they were to stone him; those that stoned Stephen threw off their clothes, v. 20. Or, they rent their clothes, as if he had spoken blasphemy; and threw dust into the air, in detestation of it; or signifying how ready they were to throw stones at Paul, if the chief captain would have permitted them. But why should we go about to give a reason for these experiences of fury, which they themselves could not account for? All they intended was to make the chief captain sensible how much they were enraged and exasperated at Paul, so that he could not do any thing to gratify them more than to let them have their will against him.

IV. The chief captain took care for his safety, by ordering him to be brought into the castle, v. 24. A prison sometimes has been a protection to good men from popular rage. Paul's hour was not yet come, he had not finished his testimony, and therefore God raised up one that took care of him, when none of his friends durst appear on his behalf. Grant not, O Lord, the desire of the wicked.

V. He ordered him the torture, to force from him a confession of some flagrant crimes which had provoked the people to such an uncommon violence against him. He ordered that he should be examined by scourging (as now in some countries by the rack), that he might know wherefore they cried so against him. Herein he did not proceed fairly; he should have singled out some of the clamorous tumultuous complainants, and taken them into the castle as breakers of the peace, and should have examined them, and by scourging too, what they had to lay to the charge of a man that could give so good an account of himself, and did not appear to have done any thing worthy of death or of bonds. It was proper to ask them, but not at all proper to ask Paul, wherefore they cried so against him. He could tell that he had given them no just cause to do it; if there were any cause, let them produce it. No man is bound to accuse himself, though he be guilty, much less ought he to be compelled to accuse himself when he is innocent. Surely the chief captain did not know the Jewish nation when he concluded that he must needs have done something very bad whom they cried out against. Had they not just thus cried out against our Lord Jesus, Crucify him, crucify him, when they had not one word to say in answer to the judge's question, Why, what evil has he done? Is this a fair or just occasion to scourge Paul, that a rude tumultuous mob cry out against him, but cannot tell why or wherefore, and therefore he must be forced to tell?

VI. Paul pleaded his privilege as a Roman citizen, by which he was exempted from all trials and punishments of this nature (v. 25): As they bound him with thongs, or leathern bands, to the whipping post, as they used to bind the vilest of malefactors in bridewell from whom they would extort a confession, he made no outcry against the injustice of their proceedings against an innocent man, but very mildly let them understand the illegality of their proceedings against him as a citizen of Rome, which he had done once before at Philippi after he had been scourged (ch. xvi. 37), but here he makes use of it for prevention. He said to the centurion that stood by, "You know the law; pray is it lawful for you who are yourselves Romans to scourge a man that is a Roman, and uncondemned?" The manner of his speaking plainly intimates what a holy security and serenity of mind this good man enjoyed, not disturbed either with anger or fear in the midst of all those indignities that were done him, and the danger he was in. The Romans had a law (it was called lex Sempronia), that if any magistrate did chastise or condemn a freeman of Rome, indicta causa--without hearing him speak for himself, and deliberating upon the whole of his case, he should be liable to the sentence of the people, who were very jealous of their liberties. It is indeed the privilege of every man not to have wrong done him, except it be proved he has done wrong; as it is of every Englishman by Magna Charta not to be dis-seized of his life or freehold, but by a verdict of twelve men of his peers.

VII. The chief captain was surprised at this, and put into a fright. He had taken Paul to be a vagabond Egyptian, and wondered he could speak Greek (ch. xxi. 37), but is much more surprised now he finds that he is as good a gentleman as himself. How many men of great worth and merit are despised because they are not known, are looked upon and treated as the offscouring of all things, when those that count them so, if they knew their true character, would own them to be of the excellent ones of the earth! The chief captain had centurions, under-officers, attending him, ch. xxi. 32. One of these reports this matter to the chief captain (v. 26): Take heed what thou doest, for this man is a Roman, and what indignity is done to him will be construed an offence against the majesty of the Roman people, as they loved to speak. They all knew what a value was put upon this privilege of the Roman citizens. Tully extols it in one of his orations against Verres, O nomen dulce libertatis, O jus eximium nostræ civitatis! O lex Porcia! O leges Semproniæ; facinus est vincere Romanum civem, scelus verberare--O Liberty! I love thy charming name; and these our Porcian and Sempronian laws, how admirable! It is a crime to bind a Roman citizen, but an unpardonable one to beat him. "Therefore" (says the centurion) "let us look to ourselves; if this man be a Roman, and we do him any indignity, we shall be in danger to lose our commissions at least." Now, 1. The chief captain would be satisfied of the truth of this from his own mouth (v. 27): "Tell me, art thou a Roman? Art thou entitled to the privileges of a Roman citizen?" "Yes," says Paul, "I am;" and perhaps produced some ticket or instrument which proved it; for otherwise they would scarcely have taken his word. 2. The chief captain very freely compares notes with him upon this matter, and it appears that the privilege Paul had as a Roman citizen was of the two more honourable than the colonel's; for the colonel owns that his was purchased: "I am a freeman of Rome; but with a great sum obtained I this freedom, it cost me dear, how came you by it?" "Why truly," says Paul, "I was free-born." Some think he became entitled to this freedom by the place of his birth, as a native of Tarsus, a city privileged by the emperor with the same privileges that Rome itself enjoyed; others rather think it was by his father or grandfather having served in the war between Cæsar and Antony, or some other of the civil wars of Rome, and being for some signal piece of service rewarded with a freedom of the city, and so Paul came to be free-born; and here he pleads it for his own preservation, for which end not only we may but we ought to use all lawful means. 3. This put an immediate stop to Paul's trouble. Those that were appointed to examine him by scourging quitted the spot; they departed from him (v. 29), lest they should run themselves into a snare. Nay, and the colonel himself, though we may suppose him to have a considerable interest, was afraid when he heard he was a Roman, because, though he had not beaten him, yet he had bound him in order to his being beaten. Thus many are restrained from evil practices by the fear of man who would not be restrained from them by the fear of God. See here the benefit of human laws and magistracy, and what reason we have to be thankful to God for them; for even when they have given no countenance nor special protection to God's people and ministers, yet, by the general support of equity and fair dealing between man and man, they have served to check the rage of wicked and unreasonable illegal men, who otherwise would know no bounds, and to say, Hitherto it shall come, but no further; here shall its proud waves by stayed. And therefore this service we owe to all in authority, to pray for them, because this benefit we have reason to expect from them, whether we have it or no, as long as we are quiet and peaceable--to live quiet and peaceable lives in all godliness and honesty, 1 Tim. ii. 1, 2. 4. The governor, the next day, brought Paul before the sanhedrim, v. 30. He first loosed him from his bands, that those might not prejudge his cause, and that he might not be charged with having pinioned a Roman citizen, and then summoned the chief priests and all their council to come together to take cognizance of Paul's case, for he found it to be a matter of religion, and therefore looked upon them to be the most proper judges of it. Gallio in this case discharged Paul; finding it to be a matter of their law, he drove the prosecutors from the judgement-seat (ch. xviii. 16), and would not concern himself at all in it; but this Roman, who was a military man, kept Paul in custody, and appealed from the rabble to the general assembly. Now, (1.) We may hope that hereby he intended Paul's safety, as thinking, if he were an innocent and inoffensive man, though the multitude might be incensed against him, yet the chief priests and elders would do him justice, and clear him; for they were, or should be, men of learning and consideration, and their court governed by rules of equity. When the prophet could find no good among the poorer sort of people, he concluded that it was because they knew not the way of the Lord, nor the judgments of their God, and promised himself that he should speed better among the great men, as the chief captain here did, but soon found himself disappointed there: these have altogether broken the yoke, and burst the bonds, Jer. v. 4, 5. But, (2.) That which he is here said to aim at is the gratifying of his own curiosity: He would have known the certainty wherefore he was accused of the Jews. Had he sent for Paul to his own chamber, and talked freely with him, he might soon have learned from him that which would have done more than satisfy his enquiry, and which might have persuaded him to be a Christian. But it is too common for great men to affect to set that at a distance from them which might awaken their consciences, and to desire to have no more of the knowledge of God's ways than may serve them to talk of.
Adam Clarke: Commentary on the Bible - 1831
22:22: They gave him audience unto this word - Namely, that God had sent him to the Gentiles: not that they refused to preach the law to the Gentiles, and make them proselytes; for this they were fond of doing, so that our Lord says, they compassed sea and land to make a proselyte; but they understood the apostle as stating that God had rejected them, and called the Gentiles to be his peculiar people in their place; and this they could not bear.
Away with such a fellow - According to the law of Moses, he who attempted to seduce the people to any strange worship was to be stoned, Deu 13:15. The Jews wished to insinuate that the apostle was guilty of this crime, and that therefore he should be stoned, or put to death.
Albert Barnes: Notes on the Bible - 1834
22:22: And they gave him audience - They heard him patiently.
Unto this word - The word "Gentile."
Away with such a fellow - Greek: "take such a man from the earth," that is, "put him to death." It is language of strong indignation and abhorrence. The reasons of their induction were, not that they supposed that the Gentiles could not be brought into covenant with God, for they would themselves compass sea and land to make one proselyte, but:
(1) That they believed that Paul taught that they might be saved without conforming to the Law of Moses; and,
(2) His speech implied that the Jews were more hardened than the Gentiles, and that he had a greater prospect of success in bringing them to God than he had in regard to the Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:22: Away: Act 7:54-57, Act 21:36, Act 25:24; Luk 23:18; Joh 19:15
for: Act 25:24
Geneva 1599
22:22 (2) And they gave him audience unto this word, and [then] lifted up their voices, and said, Away with such a [fellow] from the earth: for it is not fit that he should live.
(2) Resolute and stubborn pride will neither embrace the truth itself, neither allow others to receive it.
John Gill
22:22 And they gave him audience unto this word..... The Ethiopic version reads, "and I heard him so speaking unto me"; as if it was to be understood of the apostle hearing Christ speaking to him concerning his mission to the Gentiles; whereas the words refer to the Jews attending quietly to the apostle, till he came to that part of his oration. They heard him patiently, and did not offer to molest him, or hinder his speaking, and being heard, till he came to mention his mission to the Gentiles: all the rest they either did not understand, or looked upon it as an idle tale, as the effect of madness and enthusiasm, at least as containing things they had nothing to do with; but when he came to speak of the Gentiles, and to pretend to a divine mission to them, this they could not bear; for nothing was more offensive, irritating, and provoking to them, than to hear of the calling of the Gentiles, whom they were for depriving of all blessings, and for engrossing all to themselves; see Rom 10:20.
and then lift up their voices; in a very loud and clamorous manner, as one man:
and said, away with such a fellow from the earth; take away his life from the earth: this they said either to the chief captain, to do it, or as encouraging one another to do it:
for it is not fit that he should live; he does not deserve to live, he is unworthy of life; it is not agreeable to the rules of justice that he should be spared; it is not convenient, and it may be of bad consequence should he be continued any longer; he may do a deal of mischief, and poison the minds of the people with bad notions, and therefore it is not expedient that he should live.
John Wesley
22:22 And they heard him to this word - Till he began to speak of his mission to the Gentiles, and this too in such a manner as implied that the Jews were in danger of being cast off.
Robert Jamieson, A. R. Fausset and David Brown
22:22 gave him audience to this word . . . then . . . Away with such a fellow from the earth, &c.--Their national prejudices lashed into fury at the mention of a mission to the Gentiles, they would speedily have done to him as they did to Stephen, but for the presence and protection of the Roman officer.
22:2322:23: Եւ յաղաղակելն նոցա՝ եւ ընկենուլ զհանդերձս՝ եւ զփոշին ցանե՛լ յօդսն[2715], [2715] Ոմանք. Զփոշին ցանեալ յօդս։
23. Եւ մինչ նրանք աղաղակում էին, զգեստները հանում գցում էին եւ փոշին օդի մէջ ցանում,
23 Երբ կը կանչվռտէին ու հանդերձնին կը նետէին եւ փոշին դէպի օդը կը ցանէին,
Եւ յաղաղակելն նոցա եւ ընկենուլ զհանդերձս եւ զփոշին ցանել յօդսն:

22:23: Եւ յաղաղակելն նոցա՝ եւ ընկենուլ զհանդերձս՝ եւ զփոշին ցանե՛լ յօդսն[2715],
[2715] Ոմանք. Զփոշին ցանեալ յօդս։
23. Եւ մինչ նրանք աղաղակում էին, զգեստները հանում գցում էին եւ փոշին օդի մէջ ցանում,
23 Երբ կը կանչվռտէին ու հանդերձնին կը նետէին եւ փոշին դէպի օդը կը ցանէին,
zohrab-1805▾ eastern-1994▾ western am▾
22:2323: Между тем как они кричали, метали одежды и бросали пыль на воздух,
22:23  κραυγαζόντων τε αὐτῶν καὶ ῥιπτούντων τὰ ἱμάτια καὶ κονιορτὸν βαλλόντων εἰς τὸν ἀέρα,
22:23. κραυγαζόντων ( Of-yelling-to ) τε (also) αὐτῶν (of-them) καὶ (and) ῥιπτούντων ( of-flinging-unto ) τὰ (to-the-ones) ἱμάτια (to-apparelets) καὶ (and) κονιορτὸν (to-a-flailable-dust) βαλλόντων ( of-casting ) εἰς (into) τὸν (to-the-one) ἀέρα (to-an-air,"
22:23. vociferantibus autem eis et proicientibus vestimenta sua et pulverem iactantibus in aeremAnd as they cried out and threw off their garments and cast dust into the air,
23. And as they cried out, and threw off their garments, and cast dust into the air,
22:23. And while they were shouting, and tossing aside their garments, and casting dust into the air,
22:23. And as they cried out, and cast off [their] clothes, and threw dust into the air,
And as they cried out, and cast off [their] clothes, and threw dust into the air:

23: Между тем как они кричали, метали одежды и бросали пыль на воздух,
22:23  κραυγαζόντων τε αὐτῶν καὶ ῥιπτούντων τὰ ἱμάτια καὶ κονιορτὸν βαλλόντων εἰς τὸν ἀέρα,
22:23. vociferantibus autem eis et proicientibus vestimenta sua et pulverem iactantibus in aerem
And as they cried out and threw off their garments and cast dust into the air,
22:23. And while they were shouting, and tossing aside their garments, and casting dust into the air,
22:23. And as they cried out, and cast off [their] clothes, and threw dust into the air,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: "Метали одежды и бросали пыль на воздух..." - усиленное выражение дикой ненависти к человеку, находившемуся вне их власти.
Adam Clarke: Commentary on the Bible - 1831
22:23: Cast off their clothes - Bishop Pearce supposes that shaking their upper garments is all that is meant here; and that it was an ancient custom for men to do so when highly pleased or greatly irritated; but it is likely that some of them were now actually throwing off their clothes, in order to prepare to stone Paul.
Threw dust into the air - In sign of contempt, and by way of execration. Shimei acted so, in order to express his contempt of David, Sa2 16:13, where it is said, he cursed him as he went, and threw stones at him; or, as the margin, he dusted him with dust. Their throwing dust in the air was also expressive of extraordinary rage and vindictive malice. The apostle, being guarded by the Roman soldiers, was out of the power of the mob; and their throwing dust in the air not only showed their rage, but also their vexation that they could not get the apostle into their power. It is still used as a token of hostility and defiance. M. Denon, (Travels in Egypt, vol. iii. p. 98), on coming down the Nile to Cairo, stopped at the ancient city of Antinoe, to examine its ruins. "Being desirous of obtaining a view of the whole of these ruins, we ascended a little hill, and soon perceived the inhabitants of the modern village assembling behind an opposite eminence: scarcely had we come over against them than, supposing our intentions to be hostile, they called out for assistance, and threw dust into the air, in token of defiance. The alarm spread, and they began firing upon us."
Albert Barnes: Notes on the Bible - 1834
22:23: Cast off their clothes - Their outer garments. Probably they did it now intending to stone him, Act 7:58.
And threw dust into the air - As expressive of them abhorrence and indignation. This was a striking exhibition of rage and malice. Paul was guarded by Roman soldiers so that they could not injure him; and their only way of expressing their wrath was by menaces and threats, and by these tokens of furious indignation. Thus, Shimei expressed his indignation against David by cursing him, throwing stones at him, and casting dust, Sa2 16:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:23: cast: Act 7:53, Act 26:11; Ecc 10:3
Geneva 1599
22:23 And as they (c) cried out, and cast off [their] clothes, and threw dust into the air,
(c) The description of a seditious tumult, and of a foolish and mad multitude.
John Gill
22:23 And as they cried out,.... In this furious manner:
and cast off their clothes; either like madmen, that knew not what they did, or in order to stone him; see Acts 7:57.
and threw dust into the air either with their hands, or by striking the earth, and scraping it with their feet, through indignation and wrath, like persons possessed, or mad.
John Wesley
22:23 They rent their garments - In token of indignation and horror at this pretended blasphemy, and cast dust into the air - Through vehemence of rage, which they knew not how to vent.
22:2422:24: հրամայեաց հազարապետն մուծանել զնա ՚ի բանակն. ասէր՝ գանի՛ւ հարցանել զնա, զի գիտացից վասն որո՛յ յանցման այնպէս աղաղակէին զնմանէ[2716]։ [2716] Ոմանք. Աղաղակեն զնմանէ։
24. հազարապետը հրամայեց, որ նրան զօրանոց մտցնեն. եւ ասաց. «Ծեծելով հարցաքննեցէ՛ք նրան, որպէսզի իմանամ, թէ ինչ յանցանքի համար էին նրա դէմ այդպէս աղաղակում»:
24 Հազարապետը հրաման ըրաւ, որ զանիկա բերդը մտցնեն ու ըսաւ որ ծեծով հարցուփորձ ընեն, որպէս զի գիտնայ թէ ի՞նչ յանցանքի համար անոր դէմ այնպէս կը կանչվռտէին։
հրամայեաց հազարապետն մուծանել զնա ի բանակն, ասէր, գանիւ հարցանել զնա, զի գիտացից վասն որոյ յանցման այնպէս աղաղակէին զնմանէ:

22:24: հրամայեաց հազարապետն մուծանել զնա ՚ի բանակն. ասէր՝ գանի՛ւ հարցանել զնա, զի գիտացից վասն որո՛յ յանցման այնպէս աղաղակէին զնմանէ[2716]։
[2716] Ոմանք. Աղաղակեն զնմանէ։
24. հազարապետը հրամայեց, որ նրան զօրանոց մտցնեն. եւ ասաց. «Ծեծելով հարցաքննեցէ՛ք նրան, որպէսզի իմանամ, թէ ինչ յանցանքի համար էին նրա դէմ այդպէս աղաղակում»:
24 Հազարապետը հրաման ըրաւ, որ զանիկա բերդը մտցնեն ու ըսաւ որ ծեծով հարցուփորձ ընեն, որպէս զի գիտնայ թէ ի՞նչ յանցանքի համար անոր դէմ այնպէս կը կանչվռտէին։
zohrab-1805▾ eastern-1994▾ western am▾
22:2424: тысяченачальник повелел ввести его в крепость, приказав бичевать его, чтобы узнать, по какой причине так кричали против него.
22:24  ἐκέλευσεν ὁ χιλίαρχος εἰσάγεσθαι αὐτὸν εἰς τὴν παρεμβολήν, εἴπας μάστιξιν ἀνετάζεσθαι αὐτὸν ἵνα ἐπιγνῶ δι᾽ ἣν αἰτίαν οὕτως ἐπεφώνουν αὐτῶ.
22:24. ἐκέλευσεν (it-bade-of,"ὁ (the-one) χιλίαρχος (a-first-of-thousand,"εἰσάγεσθαι (to-be-led-into) αὐτὸν (to-it) εἰς (into) τὴν (to-the-one) παρεμβολήν, (to-a-casting-in-beside,"εἴπας (having-said) μάστιξιν (unto-whips) ἀνετάζεσθαι (to-be-up-tested-to) αὐτὸν (to-it) ἵνα (so) ἐπιγνῷ (it-might-have-had-acquainted-upon) δι' (through) ἣν (to-which) αἰτίαν (to-an-appealing-unto) οὕτως (unto-the-one-this) ἐπεφώνουν (they-were-sounding-upon-unto) αὐτῷ. (unto-it)
22:24. iussit tribunus induci eum in castra et flagellis caedi et torqueri eum ut sciret propter quam causam sic adclamarent eiThe tribune commanded him to be brought into the castle, and that he should be scourged and tortured: to know for what cause they did so cry out against him.
24. the chief captain commanded him to be brought into the castle, bidding that he should be examined by scourging, that he might know for what cause they so shouted against him.
22:24. the tribune ordered him to be brought into the fortress, and to be scourged and tortured, in order to discover the reason that they were crying out in this way against him.
22:24. The chief captain commanded him to be brought into the castle, and bade that he should be examined by scourging; that he might know wherefore they cried so against him.
The chief captain commanded him to be brought into the castle, and bade that he should be examined by scourging; that he might know wherefore they cried so against him:

24: тысяченачальник повелел ввести его в крепость, приказав бичевать его, чтобы узнать, по какой причине так кричали против него.
22:24  ἐκέλευσεν ὁ χιλίαρχος εἰσάγεσθαι αὐτὸν εἰς τὴν παρεμβολήν, εἴπας μάστιξιν ἀνετάζεσθαι αὐτὸν ἵνα ἐπιγνῶ δι᾽ ἣν αἰτίαν οὕτως ἐπεφώνουν αὐτῶ.
22:24. iussit tribunus induci eum in castra et flagellis caedi et torqueri eum ut sciret propter quam causam sic adclamarent ei
The tribune commanded him to be brought into the castle, and that he should be scourged and tortured: to know for what cause they did so cry out against him.
22:24. the tribune ordered him to be brought into the fortress, and to be scourged and tortured, in order to discover the reason that they were crying out in this way against him.
22:24. The chief captain commanded him to be brought into the castle, and bade that he should be examined by scourging; that he might know wherefore they cried so against him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: По-видимому, тысяченачальник не понимал еврейской речи Павла и, не поняв причины нового столь неистового возбуждения против него, хотел бичеванием выведать суть этого загадочного для него дела.
Adam Clarke: Commentary on the Bible - 1831
22:24: Examined by scourging - As the chief captain did not understand the Hebrew language, he was ignorant of the charge brought against Paul, and ignorant also of the defense which the apostle had made; and, as he saw that they grew more and more outrageous, he supposed that Paul must have given them the highest provocation; and therefore he determined to put him to the torture, in order to find out the nature of his crime. The practice of putting people to the rack, in order to make them confess, has, to the disgrace of human nature, existed in all countries.
Albert Barnes: Notes on the Bible - 1834
22:24: The castle - The castle of Antonia. He would be there removed entirely from the wrath of the Jews.
Should be examined - ἀνετάζεσθαι anetazesthai." The word "examine" with us commonly means "to inquire, to question, to search for, to look carefully into a subject." The word used here is commonly applied to metals whose nature is tested, or examined by fire; and then it mean to subject to torture or torments, in order to extort a confession where persons were accused of crime. It was often resorted to among the ancients. A common mode has been by the rack, but various kinds of torments have been invented in order to extort confessions of guilt from those who were accused. The whole practice has been one of the most flagrant violations of justice, and one of the foulest blots on human nature. In this case, the tribune saw that Paul was accused violently by the Jews; he was probably ignorant of the Hebrew language, and had not understood the address of Paul; he supposed from the extraordinary excitement that Paul must have been guilty of some flagrant offence, and he therefore resolved to subject him to torture to extort from him a confession.
By scourging - By the scourge or whip. Compare Heb 11:36. This was one mode of torture, in order to extort a secret from those who were accused.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:24: The chief: As the chief captain did not understand Hebrew, he was ignorant of the charge against Paul, and also of the defence which the apostle had made; but as he saw that they grew more and more outrageous, he supposed that Paul must have given them the highest provocation, and therefore, according to the barbarous and irrational practice which has existed in all countries, he determined to put him to the torture, in order to make him confess his crime. Act 21:31, Act 21:32, Act 23:10, Act 23:27
that he should: Act 22:25-29, Act 16:22, Act 16:23, Act 16:37; Joh 19:1; Heb 11:35
Geneva 1599
22:24 (3) The chief captain commanded him to be brought into the castle, and bade that he should be examined by scourging; that he might know wherefore they cried so against him.
(3) The wisdom of the flesh does not consider what is just, but what is profitable, and in addition takes into account the profit that can be gained, according as it presently appears.
John Gill
22:24 The chief captain commanded him to be brought into the castle,.... Into the inside of it; for till now he was upon the top of the stairs, or steps, which led up to it; which might be done in order to save him from the rage of the people, and that he might privately examine him, and get the true state of his case, though he took a very wrong and unjustifiable method to do it in, as follows:
and bade that he should be examined by scourging; he gave a centurion, with some soldiers, orders to scourge and whip him, and to lay on stripes more and harder, until he should tell the whole truth of the matter, and confess the crime or crimes he was guilty of, which had so enraged the populace:
that he might know wherefore they cried so against him; for though he had rescued him out of their hands, when they would in all likelihood have beat him to death; and though he took him within the castle to secure him from their violence; yet he concluded he must be a bad man, and must have done something criminal; and therefore he takes this method to extort from him a confession of his crime, for which the people exclaimed against him with so much virulence.
Robert Jamieson, A. R. Fausset and David Brown
22:24 examined by scourging--according to the Roman practice.
that he might know wherefore they cried so--Paul's speech being to him in an unknown tongue, he concluded from the horror which it kindled in the vast audience that he must have been guilty of some crime.
22:2522:25: Եւ իբրեւ պրկեցին զնա փոկովք, ասէ Պաւղոս ցհարիւրապետն որ ՚ի վերայ կայր. Եթէ՛ զա՛յր Հռոմայեցի եւ անարատ պա՛րտ իցէ ձեզ գա՛ն հարկանել[2717]։ [2717] Ոսկան. Պարտ է ձեզ գան։
25. Երբ նրան թոկերով պինդ կապեցին, Պօղոսն ասաց հարիւրապետին, որ վերակացուն էր. «Հռոմէացի եւ չդատուած մարդուն օրինաւո՞ր է, որ դուք ծեծէք»:
25 Երբ կաշի կապերով զինք կապեցին, Պօղոս վերակացու հարիւրապետին ըսաւ. «Օրինաւո՞ր է Հռովմայեցի ու չդատապարտուած մարդ մը ծեծելը»։
Եւ իբրեւ պրկեցին զնա փոկովք, ասէ Պաւղոս ցհարիւրապետն որ ի վերայ կայր. Եթէ զայր Հռովմայեցի եւ անարատ պա՞րտ իցէ ձեզ գան հարկանել:

22:25: Եւ իբրեւ պրկեցին զնա փոկովք, ասէ Պաւղոս ցհարիւրապետն որ ՚ի վերայ կայր. Եթէ՛ զա՛յր Հռոմայեցի եւ անարատ պա՛րտ իցէ ձեզ գա՛ն հարկանել[2717]։
[2717] Ոսկան. Պարտ է ձեզ գան։
25. Երբ նրան թոկերով պինդ կապեցին, Պօղոսն ասաց հարիւրապետին, որ վերակացուն էր. «Հռոմէացի եւ չդատուած մարդուն օրինաւո՞ր է, որ դուք ծեծէք»:
25 Երբ կաշի կապերով զինք կապեցին, Պօղոս վերակացու հարիւրապետին ըսաւ. «Օրինաւո՞ր է Հռովմայեցի ու չդատապարտուած մարդ մը ծեծելը»։
zohrab-1805▾ eastern-1994▾ western am▾
22:2525: Но когда растянули его ремнями, Павел сказал стоявшему сотнику: разве вам позволено бичевать Римского гражданина, да и без суда?
22:25  ὡς δὲ προέτειναν αὐτὸν τοῖς ἱμᾶσιν εἶπεν πρὸς τὸν ἑστῶτα ἑκατόνταρχον ὁ παῦλος, εἰ ἄνθρωπον ῥωμαῖον καὶ ἀκατάκριτον ἔξεστιν ὑμῖν μαστίζειν;
22:25. ὡς (As) δὲ (moreover) προέτειναν (they-stretched-before) αὐτὸν (to-it) τοῖς (unto-the-ones) ἱμᾶσιν (unto-straps) εἶπεν (it-had-said) πρὸς (toward) τὸν (to-the-one) ἑστῶτα (to-having-had-come-to-stand) ἑκατόνταρχον (to-a-first-of-hundred,"ὁ (the-one) Παῦλος (a-Paulos,"Εἰ (If) ἄνθρωπον (to-a-mankind) Ῥωμαῖον (to-Rhome-belonged) καὶ (and) ἀκατάκριτον (to-un-separated-down) ἔξεστιν (it-be-out) ὑμῖν (unto-ye) μαστίζειν; (to-whip-to?"
22:25. et cum adstrinxissent eum loris dixit adstanti sibi centurioni Paulus si hominem romanum et indemnatum licet vobis flagellareAnd when they had bound him with thongs, Paul saith to the centurion that stood by him: Is it lawful for you to scourge a man that is a Roman and uncondemned?
25. And when they had tied him up with the thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned?
22:25. And when they had tied him with straps, Paul said to the centurion who was standing near him, “Is it lawful for you to scourge a man who is a Roman and has not been condemned?”
22:25. And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned?
And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned:

25: Но когда растянули его ремнями, Павел сказал стоявшему сотнику: разве вам позволено бичевать Римского гражданина, да и без суда?
22:25  ὡς δὲ προέτειναν αὐτὸν τοῖς ἱμᾶσιν εἶπεν πρὸς τὸν ἑστῶτα ἑκατόνταρχον ὁ παῦλος, εἰ ἄνθρωπον ῥωμαῖον καὶ ἀκατάκριτον ἔξεστιν ὑμῖν μαστίζειν;
22:25. et cum adstrinxissent eum loris dixit adstanti sibi centurioni Paulus si hominem romanum et indemnatum licet vobis flagellare
And when they had bound him with thongs, Paul saith to the centurion that stood by him: Is it lawful for you to scourge a man that is a Roman and uncondemned?
22:25. And when they had tied him with straps, Paul said to the centurion who was standing near him, “Is it lawful for you to scourge a man who is a Roman and has not been condemned?”
22:25. And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-26: Апостол указывает двоякое нарушение закона: 1) бичевание римского гражданина (см. прим. к XVI:37-39) и 2) бичевание без всякого суда и доказанного проступка. Первое, кажется, более возымело свое действие (слова сотника, 26: ст. ).
Adam Clarke: Commentary on the Bible - 1831
22:25: And as they bound him, etc. - They were going to tie him to a post, that they might scourge him.
Is it lawful, etc. - The Roman law absolutely forbade the binding of a Roman citizen. See the note on Act 16:37.
Albert Barnes: Notes on the Bible - 1834
22:25: Bound him with thongs - With cords, preparatory to scourging.
Is it lawful ... - It was directly contrary to the Roman law to bind and scourge a Roman citizen. See the notes on Act 16:36-37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:25: the centurion: Act 10:1, Act 23:17, Act 27:1, Act 27:3, Act 27:43; Mat 8:8, Mat 27:54
Is it: By the Roman law, no magistrate was allowed to punish a Roman citizen capitally, or by inflicting stripes, or even binding him; and the single expression, I am a Roman citizen, arrested their severest decrees, and obtained, if not an escape, at least a delay of his punishment. Act 22:27, Act 22:28, Act 16:37, Act 25:16
Geneva 1599
22:25 (4) And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned?
(4) There is no reason why we may not use those lawful means which God gives us in order to repel or prevent an injury.
John Gill
22:25 And as they bound him with thongs,.... To a pillar, in order to be scourged, according to the Roman manner (d). Nor was the Jewish form of scourging much unlike, and perhaps might be now used, which was this; when they scourge anyone they bind both his hands to a pillar, here and there --and they do not strike him standing nor sitting, but inclining (e); for the pillar to which he was bound was fixed in the ground, and so high as for a man to lean upon (f); and some say it was two cubits, and others a cubit and a half high (g): and the word here used signifies an extension, or distension; perhaps the stretching out of the arms to the pillar, and a bending forward of the whole body, which fitly expresses the stooping inclining posture of the person scourged, and was a very proper one for such a punishment: now as they were thus fastening him with thongs to the pillar, and putting him in this position,
Paul said unto the centurion that stood by; to see the soldiers execute the orders received from the chief captain:
is it lawful for you to scourge a man that is a Roman, and uncondemned? Though the apostle puts this by way of question, yet he knew full well what the Roman laws were in such cases; he did not put this through ignorance, or for information, but to let them know who he was, and to put them in mind of these laws, and of their duty; for, according to the Porcian law, Roman citizens were not to be beaten (h). Hence, says (i) Cicero,
"it is a heinous sin to bind a Roman citizen, it is wickedness to beat him, it is next to parricide to kill him, and what shall I say to crucify him?''
And, according to the Valerian law, it was not lawful for magistrates to condemn a Roman without hearing the cause, and pleading in it; and such condemned persons might appeal to the populace (k).
(d) Lipsius de Cruce, l. 2. c. 4. (e) Misna Maccot, c. 3. sect. 12, 13. (f) Bartenora in ib. (g) Yom Tob in ib. (h) Cicero pro Rabirio Orat. 18. (i) In Verrem Orat. 10. (k) Pompon. Laetus de Legibus, p. 157.
John Wesley
22:25 And as they - The soldiers ordered by the tribune, were binding him with thongs - A freeman of Rome might be bound with a chain and beaten with a staff: but he might not be bound with thongs, neither scourged, or beaten with rods: Paul said to the centurion - The captain, who stood by to see the orders of the tribune executed.
Robert Jamieson, A. R. Fausset and David Brown
22:25 Paul said to the centurion that stood by--to superintend the torture and receive the confession expected to be wrung from him.
Is it lawful for you to scourge a man that is a Roman, &c.--See on Acts 16:37.
22:2622:26: Իբրեւ լուաւ հարիւրապետն, մատուցեալ առ հազարապետն պատմեա՛ց եւ ասէ. Զի՞նչ կամիցիս առնել. քանզի այրն այն Հռովմայեցի՛ է[2718]։ [2718] Ոսկան. Եւ իբրեւ լուաւ հար՛՛։ Բազումք. Զի՛նչ կամիս առնել. քանզի այրս այս Հռովմայե՛՛։
26. Երբ հարիւրապետը այս լսեց, մօտեցաւ հազարապետին, զեկուցեց եւ ասաց.«Ի՞նչ ես ուզում անել, քանի որ այս մարդը հռոմէական քաղաքացի է»:
26 Հարիւրապետը, երբ ասիկա լսեց, գնաց հազարապետին պատմեց ու ըսաւ. «Ի՞նչ* պիտի ընես, վասն զի այս մարդը Հռովմայեցի է»։
Իբրեւ լուաւ հարիւրապետն, մատուցեալ առ հազարապետն պատմեաց եւ ասէ. Զի՞նչ կամիս առնել, քանզի այրս այս Հռովմայեցի է:

22:26: Իբրեւ լուաւ հարիւրապետն, մատուցեալ առ հազարապետն պատմեա՛ց եւ ասէ. Զի՞նչ կամիցիս առնել. քանզի այրն այն Հռովմայեցի՛ է[2718]։
[2718] Ոսկան. Եւ իբրեւ լուաւ հար՛՛։ Բազումք. Զի՛նչ կամիս առնել. քանզի այրս այս Հռովմայե՛՛։
26. Երբ հարիւրապետը այս լսեց, մօտեցաւ հազարապետին, զեկուցեց եւ ասաց.
«Ի՞նչ ես ուզում անել, քանի որ այս մարդը հռոմէական քաղաքացի է»:
26 Հարիւրապետը, երբ ասիկա լսեց, գնաց հազարապետին պատմեց ու ըսաւ. «Ի՞նչ* պիտի ընես, վասն զի այս մարդը Հռովմայեցի է»։
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22:2626: Услышав это, сотник подошел и донес тысяченачальнику, говоря: смотри, что ты хочешь делать? этот человек--Римский гражданин.
22:26  ἀκούσας δὲ ὁ ἑκατοντάρχης προσελθὼν τῶ χιλιάρχῳ ἀπήγγειλεν λέγων, τί μέλλεις ποιεῖν; ὁ γὰρ ἄνθρωπος οὖτος ῥωμαῖός ἐστιν.
22:26. ἀκούσας (Having-heard) δὲ (moreover,"ὁ (the-one) ἑκατοντάρχης (a-firster-of-hundred*,"προσελθὼν (having-had-came-toward) τῷ (unto-the-one) χιλιάρχῳ (unto-a-first-of-thousand) ἀπήγγειλεν (it-messaged-off) λέγων (forthing,"Τί (To-what-one) μέλλεις (thou-impend) ποιεῖν; (to-do-unto?"ὁ (The-one) γὰρ (therefore) ἄνθρωπος (a-mankind) οὗτος (the-one-this) Ῥωμαῖός (Rhome-belonged) ἐστιν. (it-be)
22:26. quo audito centurio accessit ad tribunum et nuntiavit dicens quid acturus es hic enim homo civis romanus estWhich the centurion hearing, went to the tribune and told him, saying: What art thou about to do? For this man is a Roman citizen.
26. And when the centurion heard it, he went to the chief captain, and told him, saying, What art thou about to do? for this man is a Roman.
22:26. Upon hearing this, the centurion went to the tribune and reported it to him, saying: “What do you intend to do? For this man is a Roman citizen.”
22:26. When the centurion heard [that], he went and told the chief captain, saying, Take heed what thou doest: for this man is a Roman.
When the centurion heard [that], he went and told the chief captain, saying, Take heed what thou doest: for this man is a Roman:

26: Услышав это, сотник подошел и донес тысяченачальнику, говоря: смотри, что ты хочешь делать? этот человек--Римский гражданин.
22:26  ἀκούσας δὲ ὁ ἑκατοντάρχης προσελθὼν τῶ χιλιάρχῳ ἀπήγγειλεν λέγων, τί μέλλεις ποιεῖν; ὁ γὰρ ἄνθρωπος οὖτος ῥωμαῖός ἐστιν.
22:26. quo audito centurio accessit ad tribunum et nuntiavit dicens quid acturus es hic enim homo civis romanus est
Which the centurion hearing, went to the tribune and told him, saying: What art thou about to do? For this man is a Roman citizen.
22:26. Upon hearing this, the centurion went to the tribune and reported it to him, saying: “What do you intend to do? For this man is a Roman citizen.”
22:26. When the centurion heard [that], he went and told the chief captain, saying, Take heed what thou doest: for this man is a Roman.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:26: Take: Act 22:29, Act 23:27
John Gill
22:26 When the centurion heard that,.... The question put by Paul, which strongly suggested that he was a Roman:
he went and told the chief captain; what Paul had said: saying, take heed what thou dost; or "art about to do"; lest some bad consequences should follow; lest he should affront the Roman people and senate, and lose his place, if not incur some corporeal punishment:
for this man is a Roman; and it can never be answered to bind and beat a Roman.
John Wesley
22:26 Consider what thou art about to do; for this man is a Roman - Yea, there was a stronger reason to consider. For this man was a servant of God.
22:2722:27: Եւ մատուցեալ հազարապետն, ասէ ցնա. Ասա՛ դու ցիս՝ Հռոմայեցի՞ ես։ Եւ նա ասէ. Այո՛։
27. Հազարապետը մօտեցաւ եւ նրան ասաց. «Ասա՛ ինձ, դու հռոմէացի՞ ես»: Եւ նա ասաց՝ այո՛:
27 Հազարապետն ալ քովը գնաց ու ըսաւ անոր. «Ըսէ՛ ինծի, դուն Հռովմայեցի՞ ես»։ Ան ալ ըսաւ. «Այո՛»։
Եւ մատուցեալ հազարապետն` ասէ ցնա. Ասա դու ցիս, Հռովմայեցի՞ ես: Եւ նա ասէ. Այո:

22:27: Եւ մատուցեալ հազարապետն, ասէ ցնա. Ասա՛ դու ցիս՝ Հռոմայեցի՞ ես։ Եւ նա ասէ. Այո՛։
27. Հազարապետը մօտեցաւ եւ նրան ասաց. «Ասա՛ ինձ, դու հռոմէացի՞ ես»: Եւ նա ասաց՝ այո՛:
27 Հազարապետն ալ քովը գնաց ու ըսաւ անոր. «Ըսէ՛ ինծի, դուն Հռովմայեցի՞ ես»։ Ան ալ ըսաւ. «Այո՛»։
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22:2727: Тогда тысяченачальник, подойдя к нему, сказал: скажи мне, ты Римский гражданин? Он сказал: да.
22:27  προσελθὼν δὲ ὁ χιλίαρχος εἶπεν αὐτῶ, λέγε μοι, σὺ ῥωμαῖος εἶ; ὁ δὲ ἔφη, ναί.
22:27. προσελθὼν (Having-had-came-toward) δὲ (moreover,"ὁ (the-one) χιλίαρχος (a-first-of-thousand,"εἶπεν (it-had-said) αὐτῷ (unto-it,"Λέγε (Thou-should-forth) μοι, (unto-me,"σὺ (thou) Ῥωμαῖος (Rhome-belonged) εἶ; (thou-be?"ὁ (The-one) δὲ (moreover) ἔφη (it-was-declaring,"Ναί. (Yea)
22:27. accedens autem tribunus dixit illi dic mihi tu Romanus es at ille dixit etiamAnd the tribune coming, said to him: Tell me. Art thou a Roman? But he said: Yea.
27. And the chief captain came, and said unto him, Tell me, art thou a Roman? And he said, Yea.
22:27. And the tribune, approaching, said to him: “Tell me. Are you a Roman?” So he said, “Yes.”
22:27. Then the chief captain came, and said unto him, Tell me, art thou a Roman? He said, Yea.
Then the chief captain came, and said unto him, Tell me, art thou a Roman? He said, Yea:

27: Тогда тысяченачальник, подойдя к нему, сказал: скажи мне, ты Римский гражданин? Он сказал: да.
22:27  προσελθὼν δὲ ὁ χιλίαρχος εἶπεν αὐτῶ, λέγε μοι, σὺ ῥωμαῖος εἶ; ὁ δὲ ἔφη, ναί.
22:27. accedens autem tribunus dixit illi dic mihi tu Romanus es at ille dixit etiam
And the tribune coming, said to him: Tell me. Art thou a Roman? But he said: Yea.
22:27. And the tribune, approaching, said to him: “Tell me. Are you a Roman?” So he said, “Yes.”
22:27. Then the chief captain came, and said unto him, Tell me, art thou a Roman? He said, Yea.
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John Gill
22:27 Then the chief captain came, and said unto him,.... To Paul:
tell me, art thou a Roman? he had told him before that he was a Jew of Tarsus, and which was true, and had said nothing of his being a Roman; wherefore the chief captain desires that he would tell him the whole truth of the matter, whether he was a Roman or not:
he said yea; that he was one.
Robert Jamieson, A. R. Fausset and David Brown
22:27 art thou a Roman?--showing that this being of Tarsus, which he had told him before (Acts 21:39) did not necessarily imply that he was a Roman citizen.
22:2822:28: Պատասխանի ետ հազարապետն. Ես բազո՛ւմ գլխոց զզինուորութիւնս զայս ստացայ։ Ասէ Պաւղոս. Ես ծնեալ իսկ ՚ի դմին եմ[2719]։ [2719] Ոմանք. Զինուորութիւնս զայս։
28. Հազարապետը ի պատասխան ասաց. «Ես ի գին մեծ գումարի եմ ստացել այդ քաղաքացիութիւնը»: Իսկ Պօղոսն ասաց. «Ես ծննդով իսկ քաղաքացի եմ»:
28 Հազարապետը պատասխան տուաւ. «Ես շատ ստակով ձեռք բերի այս քաղաքացիութեան իրաւունքը»։ Պօղոս ըսաւ. «Ես բուն ատոր մէջ ծնած եմ»։
Պատասխանի ետ հազարապետն. Ես բազում գլխոց զզինուորութիւնս զայս ստացայ: Ասէ Պաւղոս. Ես ծնեալ իսկ ի դմին եմ:

22:28: Պատասխանի ետ հազարապետն. Ես բազո՛ւմ գլխոց զզինուորութիւնս զայս ստացայ։ Ասէ Պաւղոս. Ես ծնեալ իսկ ՚ի դմին եմ[2719]։
[2719] Ոմանք. Զինուորութիւնս զայս։
28. Հազարապետը ի պատասխան ասաց. «Ես ի գին մեծ գումարի եմ ստացել այդ քաղաքացիութիւնը»: Իսկ Պօղոսն ասաց. «Ես ծննդով իսկ քաղաքացի եմ»:
28 Հազարապետը պատասխան տուաւ. «Ես շատ ստակով ձեռք բերի այս քաղաքացիութեան իրաւունքը»։ Պօղոս ըսաւ. «Ես բուն ատոր մէջ ծնած եմ»։
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22:2828: Тысяченачальник отвечал: я за большие деньги приобрел это гражданство. Павел же сказал: а я и родился в нем.
22:28  ἀπεκρίθη δὲ ὁ χιλίαρχος, ἐγὼ πολλοῦ κεφαλαίου τὴν πολιτείαν ταύτην ἐκτησάμην. ὁ δὲ παῦλος ἔφη, ἐγὼ δὲ καὶ γεγέννημαι.
22:28. ἀπεκρίθη (It-was-separated-off) δὲ (moreover) ὁ (the-one) χιλίαρχος (a-first-of-thousand,"Ἐγὼ (I) πολλοῦ (of-much) κεφαλαίου (of-head-belonged) τὴν (to-the-one) πολιτείαν (to-a-citiering-of) ταύτην (to-the-one-this) ἐκτησάμην . ( I-possessed-unto ) ὁ (The-one) δὲ (moreover) Παῦλος (a-Paulos) ἔφη (it-was-declaring,"Ἐγὼ (I) δὲ (moreover) καὶ (and) γεγέννημαι. (I-had-come-to-be-generated-unto)
22:28. et respondit tribunus ego multa summa civitatem hanc consecutus sum et Paulus ait ego autem et natus sumAnd the tribune answered: I obtained the being free of this city with a great sum. And Paul said: But I was born so.
28. And the chief captain answered, With a great sum obtained I this citizenship. And Paul said, But I am born.
22:28. And the tribune responded, “I obtained this citizenship at great cost.” And Paul said, “But I was born to it.”
22:28. And the chief captain answered, With a great sum obtained I this freedom. And Paul said, But I was [free] born.
And the chief captain answered, With a great sum obtained I this freedom. And Paul said, But I was [free] born:

28: Тысяченачальник отвечал: я за большие деньги приобрел это гражданство. Павел же сказал: а я и родился в нем.
22:28  ἀπεκρίθη δὲ ὁ χιλίαρχος, ἐγὼ πολλοῦ κεφαλαίου τὴν πολιτείαν ταύτην ἐκτησάμην. ὁ δὲ παῦλος ἔφη, ἐγὼ δὲ καὶ γεγέννημαι.
22:28. et respondit tribunus ego multa summa civitatem hanc consecutus sum et Paulus ait ego autem et natus sum
And the tribune answered: I obtained the being free of this city with a great sum. And Paul said: But I was born so.
22:28. And the tribune responded, “I obtained this citizenship at great cost.” And Paul said, “But I was born to it.”
22:28. And the chief captain answered, With a great sum obtained I this freedom. And Paul said, But I was [free] born.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
22:28: With a great sum obtained I this freedom - So it appears that the freedom, even of Rome, might be purchased, and that it was sold at a very high price.
But I was free born - It has been generally believed that the inhabitants of Tarsus, born in that city, had the same rights and privileges as Roman citizens, in consequence of a charter or grant from Julius Caesar. Calmet disputes this, because Tarsus was a free not a colonial city; and he supposes that Paul's father might have been rewarded with the freedom of Rome for some military services, and that it was in consequence of this that Paul was horn free. But that the city of Tarsus had such privileges appears extremely probable. In Act 21:39, Paul says he was born at Tarsus in Cilicia, and in Act 22:28, he says he was free born; and, at Act 22:26, he calls himself a Roman; as he does also Act 16:37. From whence it has been concluded, with every show of reason, that Tarsus, though no Roman colony, yet had this privilege granted to it, that its natives should be citizens of Rome. Pliny, in Hist. Nat. lib. Act 16:27, tells us that Tarsus was a free city. And Appian, De Bello Civil. lib. v. p. 1077, edit. Tollii, says that Antony, Ταρσεας ελευθερους ηφιει, και ατελεις φορων, made the people of Tarsus free, and discharged them from paying tribute. Dio Cassius, lib. xlvii. p. 508, edit. Reimar, farther tells us, Adeo Caesari priori, et ejus gratia etiam posteriori, favebant Tarsenses, ut urbem suam pro Tarso Juliopolin vocaverint: "that, for the affection which the people of Tarsus bore to Julius Caesar, and afterwards to Augustus, the former caused their city to be called Juliopolis." The Greek text is as follows: - οὑτω προσφιλως τῳ Καισαρι προτερῳ, και δι' εκεινον τῳ δευτερῳ, οἱ Ταρσεις ειχον, ὡϚε και Ιουλιοπολιν σφας απ' αυτου μετονομασαι. To which I add, that Philo, de Virt. vol. ii. p. 587, edit. Mang., makes Agrippa say to Caligula, φιλων ενιων πατριδας ὁλας της Ῥωμαΐκης ηξιωσας πολιτειας· You have made whole countries, to which your friends belong, to be citizens of Rome. See the note on Act 21:39. These testimonies are of weight sufficient to show that Paul, by being born at Tarsus, might have been free born, and a Roman. See Bishop Pearce on Act 16:37.
Albert Barnes: Notes on the Bible - 1834
22:28: With a great sum obtained I this freedom - The freedom or privilege of Roman citizenship. From this it would seem that the privilege of being a Roman citizen might be purchased, unless perhaps he refers to the expenses which were necessarily attendant in passing through the proper forms of becoming a Roman citizen. The argument of the tribune in this case is this: "I obtained this privilege at a great price. Whence did you, Paul, thus poor and persecuted, obtain the means of becoming a Roman citizen?" Paul had informed him that he was a native of Tarsus Act 21:39; and the chief captain supposed that that was not a free city, and that Paul could not have derived the privilege of citizenship from his birth.
But I was free born - I was born a Roman citizen, or I am such in virtue of my birth. Various opinions have been formed on the question in what way or for what reasons Paul was entitled to the privileges of a Roman citizen. Some have supposed that Tarsus was a Roman colony, and that he thus became a Roman citizen. But of this there does not appear to be sufficient proof. Pliny says (Act 21:27) that it was a free city. Appian says that it was endowed with the privileges of a free city by Augustus Caesar after it had been greatly afflicted and oppressed by wars. Dio Chrysost. says to the people of Tarsus, "He (Augustus) has conferred on you everything which anyone could bestow on his friends and companions, a country (that is, a free country), laws, honor, authority over the river (Cydranus) and the neighboring sea." Free cities were permitted in the Roman empire to use their own laws, customs, and magistrates, and they were free from being subject to Roman guards. They were required only to acknowledge the supremacy and authority of the Roman people, and to aid them in their wars. Such a city was Tarsus; and, having been born there, Paul was entitled to these privileges of a free man. Many critics have supposed that this privilege of Roman citizenship had been conferred on some of the ancestors of Paul in consequence of some distinguished military service. Such a conferring of the rights of citizenship was not unusual, and possibly might have occurred in this case. But there is no direct historical proof of it; and the former fact that he was born in a free city, will amply account for his affirmation that he was free born. Compare the notes on Act 16:37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:28: But: It is extremely probable that the inhabitants of Tarsus, born in that city, had the same rights and privileges as Roman citizens, in consequence of a grant or charter from Julius Cesar, from whom it was called Juliopolis. But if this were not the case, St. Paul's father, or some of his ancestors, might have been rewarded with the freedom of the city of Rome, for his fidelity and bravery in some military service, as Josephus says several of the Jews were; or his father might have obtained it by purchase, as in the instance of the chief captain. Act 22:28
John Gill
22:28 And the chief captain answered, with a great sum obtained I this freedom,.... For, it seems, he was not a Roman born, but very likely a Grecian, or Syrian, by his name Lysias; and as all things were now venal at Rome, the freedom of the city was to be bought with money, though a large sum was insisted on for it: this the chief captain said, as wondering that so mean a person, and who he understood was a Jew by birth, should be able to procure such a privilege, which cost him so much money:
and Paul said, but I was free born; being born at Tarsus; which, as Pliny says (l), was a free city, and which had its freedom given it by Mark Antony, and which was before the birth of Paul; and therefore his parents being of this city, and free, he was born so.
(l) Nat. Hist. l. 5. c. 27.
John Wesley
22:28 But I was free born - Not barely as being born at Tarsus; for this was not Roman colony. But probably either his father, or some of his ancestors, had been made free of Rome, for some military service. We learn hence, that we are under no obligation as Christians to give up our civil privileges (which we are to receive and prize as the gift of God) to every insolent invader. In a thousand circumstances, gratitude to God, and duty to men, will oblige us to insist upon them; and engage us to strive to transmit them improved, rather than impaired to posterity.
Robert Jamieson, A. R. Fausset and David Brown
22:28 With a great sum obtained I this freedom--Roman citizenship was bought and sold in the reign of Claudius, we know, at a high price: at a subsequent date, for next to nothing. But to put in a false claim to this privilege was a capital crime.
I was free born--born to it, by purchase, or in reward of services, on the part of his father or some ancestor.
22:2922:29: Եւ վաղվաղակի ՚ի բա՛ց կացին ՚ի նմանէ՝ որ հարկանելոցն էին զնա. եւ հազարապետն իսկ երկեա՛ւ, իբրեւ գիտաց եթէ Հռովմայեցի իցէ. եւ զի կապեա՛լն եւս էր զնա[2720]։[2720] Օրինակ մի. ՚Ի բաց կաց ՚ի նմանէ որ հարկանելոցն էր զնա։ Ոմանք. Որ հարկանէին զնա... թէ Հռովմայեցի է. եւ զի կապեալ եւս։
29. Եւ իսկոյն նրանից հեռացան նրանք, որ նրան պիտի ծեծէին: Ինքը հազարապետն էլ վախեցաւ, երբ իմացաւ, թէ հռոմէացի է, մանաւանդ որ նրան կապանքի տակ էլ էր առել:
29 Անոնք որ զինք պիտի հարցուփորձէին, շուտ մը հեռացան իրմէ եւ հազարապետն ալ վախցաւ, երբ իմացաւ թէ Հռովմայեցի է, որովհետեւ զանիկա կապեր էր։
Եւ վաղվաղակի ի բաց կացին ի նմանէ` որ [95]հարկանելոցն էին զնա. եւ հազարապետն իսկ երկեաւ, իբրեւ գիտաց եթէ Հռովմայեցի է, եւ զի կապեալ եւս էր զնա:

22:29: Եւ վաղվաղակի ՚ի բա՛ց կացին ՚ի նմանէ՝ որ հարկանելոցն էին զնա. եւ հազարապետն իսկ երկեա՛ւ, իբրեւ գիտաց եթէ Հռովմայեցի իցէ. եւ զի կապեա՛լն եւս էր զնա[2720]։
[2720] Օրինակ մի. ՚Ի բաց կաց ՚ի նմանէ որ հարկանելոցն էր զնա։ Ոմանք. Որ հարկանէին զնա... թէ Հռովմայեցի է. եւ զի կապեալ եւս։
29. Եւ իսկոյն նրանից հեռացան նրանք, որ նրան պիտի ծեծէին: Ինքը հազարապետն էլ վախեցաւ, երբ իմացաւ, թէ հռոմէացի է, մանաւանդ որ նրան կապանքի տակ էլ էր առել:
29 Անոնք որ զինք պիտի հարցուփորձէին, շուտ մը հեռացան իրմէ եւ հազարապետն ալ վախցաւ, երբ իմացաւ թէ Հռովմայեցի է, որովհետեւ զանիկա կապեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
22:2929: Тогда тотчас отступили от него хотевшие пытать его. А тысяченачальник, узнав, что он Римский гражданин, испугался, что связал его.
22:29  εὐθέως οὗν ἀπέστησαν ἀπ᾽ αὐτοῦ οἱ μέλλοντες αὐτὸν ἀνετάζειν· καὶ ὁ χιλίαρχος δὲ ἐφοβήθη ἐπιγνοὺς ὅτι ῥωμαῖός ἐστιν καὶ ὅτι αὐτὸν ἦν δεδεκώς.
22:29. εὐθέως (Unto-straight) οὖν (accordingly) ἀπέστησαν (they-had-stood-off) ἀπ' (off) αὐτοῦ (of-it,"οἱ (the-ones) μέλλοντες ( impending ) αὐτὸν (to-it) ἀνετάζειν: (to-up-test-to) καὶ (and) ὁ (the-one) χιλίαρχος (a-first-of-thousand) δὲ (moreover) ἐφοβήθη (it-was-feareed-unto) ἐπιγνοὺς (having-had-acquainted-upon) ὅτι (to-which-a-one) Ῥωμαῖός (Rhome-belonged) ἐστιν (it-be) καὶ (and) ὅτι (to-which-a-one) αὐτὸν (to-it) ἦν (it-was) δεδεκώς. (having-had-come-to-bind)
22:29. protinus ergo discesserunt ab illo qui eum torturi erant tribunus quoque timuit postquam rescivit quia civis romanus esset et quia alligasset eumImmediately therefore they departed from him that were about to torture him. The tribune also was afraid after he understood that he was a Roman citizen and because he had bound him.
29. They then which were about to examine him straightway departed from him: and the chief captain also was afraid, when he knew that he was a Roman, and because he had bound him.
22:29. Therefore, those who were going to torture him, immediately withdrew from him. The tribune was similarly afraid, after he realized that he was a Roman citizen, for he had bound him.
22:29. Then straightway they departed from him which should have examined him: and the chief captain also was afraid, after he knew that he was a Roman, and because he had bound him.
Then straightway they departed from him which should have examined him: and the chief captain also was afraid, after he knew that he was a Roman, and because he had bound him:

29: Тогда тотчас отступили от него хотевшие пытать его. А тысяченачальник, узнав, что он Римский гражданин, испугался, что связал его.
22:29  εὐθέως οὗν ἀπέστησαν ἀπ᾽ αὐτοῦ οἱ μέλλοντες αὐτὸν ἀνετάζειν· καὶ ὁ χιλίαρχος δὲ ἐφοβήθη ἐπιγνοὺς ὅτι ῥωμαῖός ἐστιν καὶ ὅτι αὐτὸν ἦν δεδεκώς.
22:29. protinus ergo discesserunt ab illo qui eum torturi erant tribunus quoque timuit postquam rescivit quia civis romanus esset et quia alligasset eum
Immediately therefore they departed from him that were about to torture him. The tribune also was afraid after he understood that he was a Roman citizen and because he had bound him.
22:29. Therefore, those who were going to torture him, immediately withdrew from him. The tribune was similarly afraid, after he realized that he was a Roman citizen, for he had bound him.
22:29. Then straightway they departed from him which should have examined him: and the chief captain also was afraid, after he knew that he was a Roman, and because he had bound him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Тысяченачальник испугался не только того, что хотел пытать Павла, но и того, что связал его (прим. к XVI:38), что также не позволялось производить над римскими гражданами без предварительного дознания вины. Если после Павел был заключен в узы (XXIII:18; XXVI:29), то уже после дознания вины его пред Синедрионом (XXIII:1: и д. ). Правда, здесь вина его осталась невыясненной, но она все же подозревалась более основательно, - и это придавало некоторую законность содержанию его в узах, несмотря на римское гражданство.
Adam Clarke: Commentary on the Bible - 1831
22:29: After he knew that he was a Roman - He who was going to scourge him durst not proceed to the torture when Paul declared himself to be a Roman. A passage from Cicero, Orat. pro Verr. Act. ii. lib. v. 64, throws the fullest light on this place: Ille, quisquis erat, quem tu in crucem rapiebas, qui tibi esset ignotus, cum civem se Romanum esse diceret, apud te Praetorem, si non effugium, ne moram quidem mortis mentione atque usurpatione civitatis assequi potuit? "Whosoever he might be whom thou wert hurrying to the rack, were he even unknown to thee, if he said that he was a Roman citizen, he would necessarily obtain from thee, the Praetor, by the simple mention of Rome, if not an escape, yet at least a delay of his punishment." The whole of the sixty-fourth and sixty-fifth sections of this oration, which speak so pointedly on this subject, are worthy of consideration. Of this privilege he farther says, Ib. in cap. lvii., Illa vox et exclamatio, Civis Romanus sum, quae saepe multis in ultimis terris opem inter barbaros et salutem tulit, etc. That exclamation, I am a Roman citizen, which often times has brought assistance and safety, even among barbarians, in the remotest parts of the earth, etc.
Plutarch likewise, in his Life of Pompey, (vol. iii. p. 445, edit. Bryan), says, concerning the behavior of the pirates, when they had taken any Roman prisoner, Εκεινο δε ην ὑβριϚικωτατον κ. τ. λ. what was the most contumelious was this; when any of those whom they had made captives cried out, Ῥωμαιος ειναι, That He Was a Roman, and told them his name, they pretended to be surprised, and be in a fright, and smote upon their thighs, and fell down (on their knees) to him, beseeching him to pardon them! It is no wonder then that the torturer desisted, when Paul cried out that he was a Roman; and that the chief captain was alarmed, because he had bound him.
Albert Barnes: Notes on the Bible - 1834
22:29: Then straightway - Immediately. They saw that by scourging him they would have Violated the Roman law, and exposed themselves to its penalty.
Which should have examined him - Who were about to torture him by scourging him, Act 22:24.
Because he had bound him - Preparatory to scourging him. The act of binding a Roman citizen with such an intent, untried and uncondemned, was unlawful. Prisoners Who were to be scourged were usually bound by the Romans to a pillar or post; and a Similar custom pRev_ailed among the Jews. That it was unlawful to bind a man with this intent, who was uncondemned, appears from an express declaration in Cicero (against Verres): "It is a heinous sin to bind a Roman citizen; it is wickedness to beat him; it is next to parricide to kill him, and what Shall I say to crucify him?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:29: examined him: or, tortured him, Act 22:24; Heb 11:35
the chief: Act 22:25, Act 22:26, Act 16:38, Act 16:39
Geneva 1599
22:29 Then straightway they departed from him which should have examined him: and the chief captain also was afraid, after he knew that he was (d) a Roman, and because he had bound him.
(d) Not by nation, but by the law of his city of birth.
John Gill
22:29 Then straightway they departed from him, which should have examined him,.... By scourging; namely, the soldiers, who under the inspection of the centurion, and by the order of the chief captain, were binding him with thongs to scourge him, and thereby extort from him his crime, which was the cause of all this disturbance; but hearing that he was a Roman, either of their own accord, or rather at the order of their officers, either the centurion or chief captain, or both, left binding him, and went their way:
and the chief captain also was afraid after he knew that he was a Roman; lest he should be called to an account for his conduct, and his commission should be taken from him: chiefly,
and because he had bound him; not only had commanded him to be bound with thongs to a pillar, in order to be scourged, but he had bound him with two chains, when first seized him; and, as before observed; see Gill on Acts 22:25; it was a heinous crime to bind a Roman.
Robert Jamieson, A. R. Fausset and David Brown
22:29 chief captain also was afraid, &c.--See on Acts 16:38.
22:3022:30: Եւ ՚ի վաղիւ անդր կամէր գիտե՛լ զճշմարիտն, թէ զի՛նչ չարախօսութիւն իցէ Հրէիցն. արձակեա՛ց զնա, եւ հրամայեաց կոչե՛լ զքահանայապետսն եւ զամենայն ատեանն. եւ իջուցեալ զՊաւղոս, կացո՛յց ՚ի մէջ նոցա[2721]։[2721] Ոմանք. Եթէ զինչ... իցէ ՚ի Հրէիցն։
30. Յաջորդ առաւօտ հազարապետը ուզելով ճշմարիտն իմանալ, թէ հրեաների ամբաստանութիւնն ինչ է, կապերից արձակեց Պօղոսին եւ հրամայեց կանչել քահանայապետներին ու ամբողջ ատեանը եւ, Պօղոսին իջեցնելով, կանգնեցրեց նրանց մէջ:
30 Հետեւեալ օրը, ուզելով որ շիտակը գիտնայ, թէ ի՞նչ է Հրեաներուն ըրած ամբաստանութիւնը անոր դէմ, արձակեց* զանիկա եւ հրաման ըրաւ որ քահանայապետներն ու բոլոր ժողովը մէկտեղ գան եւ Պօղոսը բերելով՝ անոնց առջեւ կայնեցուց։
Եւ ի վաղիւ անդր կամէր գիտել զճշմարիտն, թէ զի՛նչ չարախօսութիւն իցէ Հրէիցն, արձակեաց զնա, եւ հրամայեաց կոչել զքահանայապետսն եւ զամենայն ատեանն. եւ իջուցեալ զՊաւղոս` կացոյց ի մէջ նոցա:

22:30: Եւ ՚ի վաղիւ անդր կամէր գիտե՛լ զճշմարիտն, թէ զի՛նչ չարախօսութիւն իցէ Հրէիցն. արձակեա՛ց զնա, եւ հրամայեաց կոչե՛լ զքահանայապետսն եւ զամենայն ատեանն. եւ իջուցեալ զՊաւղոս, կացո՛յց ՚ի մէջ նոցա[2721]։
[2721] Ոմանք. Եթէ զինչ... իցէ ՚ի Հրէիցն։
30. Յաջորդ առաւօտ հազարապետը ուզելով ճշմարիտն իմանալ, թէ հրեաների ամբաստանութիւնն ինչ է, կապերից արձակեց Պօղոսին եւ հրամայեց կանչել քահանայապետներին ու ամբողջ ատեանը եւ, Պօղոսին իջեցնելով, կանգնեցրեց նրանց մէջ:
30 Հետեւեալ օրը, ուզելով որ շիտակը գիտնայ, թէ ի՞նչ է Հրեաներուն ըրած ամբաստանութիւնը անոր դէմ, արձակեց* զանիկա եւ հրաման ըրաւ որ քահանայապետներն ու բոլոր ժողովը մէկտեղ գան եւ Պօղոսը բերելով՝ անոնց առջեւ կայնեցուց։
zohrab-1805▾ eastern-1994▾ western am▾
22:3030: На другой день, желая достоверно узнать, в чем обвиняют его Иудеи, освободил его от оков и повелел собраться первосвященникам и всему синедриону и, выведя Павла, поставил его перед ними.
22:30  τῇ δὲ ἐπαύριον βουλόμενος γνῶναι τὸ ἀσφαλὲς τὸ τί κατηγορεῖται ὑπὸ τῶν ἰουδαίων ἔλυσεν αὐτόν, καὶ ἐκέλευσεν συνελθεῖν τοὺς ἀρχιερεῖς καὶ πᾶν τὸ συνέδριον, καὶ καταγαγὼν τὸν παῦλον ἔστησεν εἰς αὐτούς.
22:30. Τῇ (Unto-the-one) δὲ (moreover) ἐπαύριον (upon-to-morrow) βουλόμενος ( purposing ) γνῶναι (to-have-had-acquainted) τὸ (to-the-one) ἀσφαλὲς (to-un-failed) τὸ (to-the-one) τί (to-what-one) κατηγορεῖται (it-be-gathered-down-unto) ὑπὸ (under) τῶν (of-the-ones) Ἰουδαίων ( of-Iouda-belonged ,"ἔλυσεν (it-loosed) αὐτόν, (to-it) καὶ (and) ἐκέλευσεν (it-bade-of) συνελθεῖν (to-have-had-came-together) τοὺς (to-the-ones) ἀρχιερεῖς (to-first-sacreders-of) καὶ (and) πᾶν (to-all) τὸ (to-the-one) συνέδριον, (to-a-seatlet-together,"καὶ (and) καταγαγὼν (having-had-led-down) τὸν (to-the-one) Παῦλον (to-a-Paulos) ἔστησεν (it-stood) εἰς (into) αὐτούς. (to-them)
22:30. postera autem die volens scire diligentius qua ex causa accusaretur a Iudaeis solvit eum et iussit sacerdotes convenire et omne concilium et producens Paulum statuit inter illosBut on the next day, meaning to know more diligently for what cause he was accused by the Jews, he loosed him and commanded the priests to come together and all the council: and, bringing forth Paul, he set him before them.
30. But on the morrow, desiring to know the certainty, wherefore he was accused of the Jews, he loosed him, and commanded the chief priests and all the council to come together, and brought Paul down, and set him before them.
22:30. But on the next day, wanting to discover more diligently what the reason was that he was accused by the Jews, he released him, and he ordered the priests to convene, with the entire council. And, producing Paul, he stationed him among them.
22:30. On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from [his] bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them.
On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from [his] bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them:

30: На другой день, желая достоверно узнать, в чем обвиняют его Иудеи, освободил его от оков и повелел собраться первосвященникам и всему синедриону и, выведя Павла, поставил его перед ними.
22:30  τῇ δὲ ἐπαύριον βουλόμενος γνῶναι τὸ ἀσφαλὲς τὸ τί κατηγορεῖται ὑπὸ τῶν ἰουδαίων ἔλυσεν αὐτόν, καὶ ἐκέλευσεν συνελθεῖν τοὺς ἀρχιερεῖς καὶ πᾶν τὸ συνέδριον, καὶ καταγαγὼν τὸν παῦλον ἔστησεν εἰς αὐτούς.
22:30. postera autem die volens scire diligentius qua ex causa accusaretur a Iudaeis solvit eum et iussit sacerdotes convenire et omne concilium et producens Paulum statuit inter illos
But on the next day, meaning to know more diligently for what cause he was accused by the Jews, he loosed him and commanded the priests to come together and all the council: and, bringing forth Paul, he set him before them.
22:30. But on the next day, wanting to discover more diligently what the reason was that he was accused by the Jews, he released him, and he ordered the priests to convene, with the entire council. And, producing Paul, he stationed him among them.
22:30. On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from [his] bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: "На другой день... освободил его от оков..." Заявление Павла о своем римском гражданстве освободило его от бичевания, но от оков он освобождается лишь на другой день. В этом сказалось капризное упорство тысяченачальника, который, хотя и испугался, но не хотел выказать свою слабую сторону немедленным освобождением пленника.

"Повелел собраться... синедриону..." - Так принижена была власть этого высшего иудейского судилища, что не только прокуратор-правитель области, но даже и простой полковой начальник повелевает ему собраться.
Adam Clarke: Commentary on the Bible - 1831
22:30: He - commanded - all their council to appear - Instead of ελθειν, to come, which we translate, to appear, συνελθειν, to assemble, or meet together, is the reading of ACE, nearly twenty others, the Ethiopic, Arabic, Vulgate, Chrysostom, and Theophylact: this reading Griesbach has received into the text; and it is most probably the true one: as the chief captain wished to know the certainty of the matter, he desired the Jewish council, or Sanhedrin, to assemble, and examine the business thoroughly, that he might know of what the apostle was accused; as the law would not permit him to proceed against a Roman in any judicial way, but on the clearest evidence; and, as he understood that the cause of their enmity was something that concerned their religion, he considered the Sanhedrin to be the most proper judge, and therefore commanded them to assemble; and there is no doubt that he himself, and a sufficient number of soldiers, took care to attend, as the person of Paul could not be safe in the hands of persons so prejudiced, unprincipled, and enraged.
This chapter should end with the twenty-ninth verse, and the following should begin with the thirtieth; this is the most natural division, and is followed by some of the most correct editions of the original text.
1. In his address to the council, Paul asserts that he is a Jew, born of and among Jews; and that he had a regular Jewish education; and he takes care to observe that he had early imbibed all the prejudices peculiar to his countrymen, and had given the fullest proof of this in his persecution of the Christians. Thus, his assertions, concerning the unprofitableness of the legal ceremonies, could neither be attributed to ignorance nor indifference. Had a Gentile, no matter how learned or eminent, taught thus, his whole teaching would have been attributed to ignorance, prejudice, and envy. God, therefore, in his endless mercy, made use of a most eminent, learned, and bigoted Jew, to demonstrate the nullity of the whole Jewish system, and show the necessity of the Gospel of Jesus Christ.
2. At the close of this chapter, Dr. Dodd has the following judicious remark: - "As unrighteous as it was in the Roman officer, on this popular clamor, to attempt putting this holy apostle to the torture, so reasonable was St. Paul's plea, as a Roman citizen, to decline that suffering. It is a prudence worthy the imitation of the bravest of men, not to throw themselves into unnecessary difficulties. True courage widely differs from rash and heedless temerity; nor are we under any obligation, as Christians, to give up our civil privileges, which ought to be esteemed as the gifts of God, to every insolent and turbulent invader. In a thousand circumstances, gratitude to God, and duty to men, will oblige us to insist upon them; and a generous concern for those who may come after us should engage us to labor to transmit them to posterity improved rather than impaired." This should be an article in the creed of every genuine Briton.
Albert Barnes: Notes on the Bible - 1834
22:30: On the morrow - After he had arrested Paul. Paul was still a prisoner; and if suffered to go at liberty among the Jews, his life would have been in danger.
And commanded the chief priests ... - Summoned a meeting of the Sanhedrin, or Great Council of the nation. He did this, as he was pRev_ented from scourging Paul, in order to know what he had done, and that he might learn from the Jews themselves the nature of the charge against him. This was necessary for the safety of Paul and for the ends of justice. This should have been done without any attempt to torture him in order to extort a confession.
And brought Paul down - From the elevated castle of Antonia. The council assembled commonly in the house of the high priest.
And set him before them - He brought the prisoner to their bar, that they might have have an opportunity to accuse him, and that thus the chief captain might learn the real nature of the charge against him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:30: because: Act 21:11, Act 21:33, Act 23:28, Act 26:29; Mat 27:2
commanded: Act 22:5, Act 5:21, Act 23:15; Mat 10:17
John Gill
22:30 On the morrow,.... The next day; so that Paul was kept in the castle all night: because he would have known the certainty wherefore he was accused of the Jews; which, as yet, he could not come at, some saying one thing, and some another; and which he ought to have known before he had bound him, and ordered him to be scourged:
he loosed him from his bands not from his being bound with thongs to the pillar, that he had been loosed from before, but from the two chains with which he was bound, and held by two soldiers; see Acts 21:33.
and commanded the chief priests, and all the council to appear, the whole Jewish sanhedrim, which was now very much under the direction and influence of the Romans: and this he the rather did, because, though he could not come at the certainty of the charge and accusation, he perceived it was a matter of religion, and so belonged to them to examine and judge of:
and brought Paul down; from the Castle of Antonia, into the temple, and to the place where the sanhedrim sat, which formerly was in the chamber Gazith, but of late years it had removed from place to place, and indeed from Jerusalem itself, and was now at Jabneh; only this was the time of Pentecost, and so the chief priests and sanhedrim were at Jerusalem on that account:
and set him before them; or "among them"; in the midst of them, to answer to what charges should be brought against him.
Robert Jamieson, A. R. Fausset and David Brown
22:30 commanded the chief priests and all their council to appear--that is, the Sanhedrim to be formally convened. Note here the power to order a Sanhedrim to try this case, assumed by the Roman officers and acquiesced in on their part.