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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. The sin and punishment of Ananias and Sapphira, who, for lying to the Holy Ghost, were struck dead at the word of Peter, ver. 1-11. II. The flourishing state of the church, in the power that went along with the preaching of the gospel, ver. 12-16. III. The imprisonment of the apostles, and their miraculous discharge out of prison, with fresh orders to go on to preach the gospel, which they did, to the great vexation of their persecutors, ver. 17-26. IV. Their arraignment before the great sanhedrim, and their justification of themselves in what they did, ver. 27-33. V. Gamaliel's counsel concerning them, that they should not persecute them, but let them alone, and see what would come of it, and their concurrence, for the present, with this advice, in the dismission of the apostles with no more than a scourging, ver. 34-40. VI. The apostles' cheerful progress in their work notwithstanding the prohibition laid upon them and the indignity done them, ver. 41, 42.
Adam Clarke: Commentary on the Bible - 1831
The hypocrisy of Ananias and his wife Sapphira, and their awful death, Act 5:1-11. The apostles work many miracles, and the Church of God is increased, Act 5:12-16. The high priest and the Sadducees, being incensed against the apostles, seize and put them in prison, Act 5:17, Act 5:18. The angel of God delivers them, and commands them to go to the temple, and proclaim the Gospel, Act 5:19, Act 5:20. The high priest, having gathered the council together in the morning, sends to the prison to have the apostles brought before him, Act 5:21. The offers return, and report that they found the prison shut, and the watch set, but that the men had got out, Act 5:22, Act 5:23. A messenger arrives in the meanwhile, and says that the apostles are preaching in the temple, Act 5:24, Act 5:25. The captain and officers go and bring than before the council, who expostulate with them, Act 5:26-28. The apostles defend themselves, and charge the council with the murder of Christ; and assert his resurrection from the dead and ascension to the right hand of God, Act 5:29-32. The council are confounded, and purpose to slay the apostles, Act 5:33. Gamaliel gives them seasonable and prudent advice, Act 5:34-39. The council agree to it, but, before they discharge the apostles, beat them, and command them not to teach in the name of Jesus, Act 5:40. They depart rejoicing in their persecution, and continue to preach Jesus Christ, Act 5:41, Act 5:42.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 5:1, After that Ananias and Sapphira his wife for their hypocrisy, at Peter's rebuke had fallen down dead; Act 5:12, and that the rest of the apostles had wrought many miracles; Act 5:14, to the increase of the faith; Act 5:17, the apostles are again imprisoned; Act 5:19, but delivered by an angel bidding them preach openly to all; Act 5:21, when, after their teaching accordingly in the temple, Act 5:29. and before the council, Act 5:33. they are in danger to be killed; but through the advice of Gamaliel, a great counsellor among the Jews, they are kept alive, and are only beaten; Act 5:41, for which they glorify God, and cease no day from preaching.
5:15:1: Իսկ ա՛յր ոմն Անանիա՛ անուն, հանդերձ կնաւ իւրով Սափիրաւ, վաճառեաց ագարա՛կ,
1. Իսկ Անանիա անունով մի մարդ, իր կնոջ՝ Սափիրայի հետ միասին, մի ագարակ վաճառեց
5 Բայց մարդ մը՝ Անանիա անունով՝ իր կնոջ Սափիրային հետ ստացուածք մը ծախեց,
Իսկ այր ոմն Անանիա անուն հանդերձ կնաւ իւրով Սափիրաւ վաճառեաց ագարակ:

5:1: Իսկ ա՛յր ոմն Անանիա՛ անուն, հանդերձ կնաւ իւրով Սափիրաւ, վաճառեաց ագարա՛կ,
1. Իսկ Անանիա անունով մի մարդ, իր կնոջ՝ Սափիրայի հետ միասին, մի ագարակ վաճառեց
5 Բայց մարդ մը՝ Անանիա անունով՝ իր կնոջ Սափիրային հետ ստացուածք մը ծախեց,
zohrab-1805▾ eastern-1994▾ western am▾
5:11: Некоторый же муж, именем Анания, с женою своею Сапфирою, продав имение,
5:1  ἀνὴρ δέ τις ἁνανίας ὀνόματι σὺν σαπφίρῃ τῇ γυναικὶ αὐτοῦ ἐπώλησεν κτῆμα
5:1. Ἀνὴρ (A-man) δέ (moreover) τις (a-one) Ἁνανίας (an-Ananias) ὀνόματι (unto-a-name,"σὺν (together) Σαπφείρῃ (unto-a-Sapfeire) τῇ (unto-the-one) γυναικὶ (unto-a-woman) αὐτοῦ (of-it,"ἐπώλησεν (it-trafficked-unto) κτῆμα (to-a-possessing-to,"
5:1. vir autem quidam nomine Ananias cum Saffira uxore sua vendidit agrumBut a certain man named Ananias, with Saphira his wife, sold a piece of land,
1. But a certain man named Ananias, with Sapphira his wife, sold a possession,
5:1. But a certain man named Ananias, with his wife Sapphira, sold a field,
5:1. But a certain man named Ananias, with Sapphira his wife, sold a possession,
But a certain man named Ananias, with Sapphira his wife, sold a possession:

1: Некоторый же муж, именем Анания, с женою своею Сапфирою, продав имение,
5:1  ἀνὴρ δέ τις ἁνανίας ὀνόματι σὺν σαπφίρῃ τῇ γυναικὶ αὐτοῦ ἐπώλησεν κτῆμα
5:1. vir autem quidam nomine Ananias cum Saffira uxore sua vendidit agrum
But a certain man named Ananias, with Saphira his wife, sold a piece of land,
5:1. But a certain man named Ananias, with his wife Sapphira, sold a field,
5:1. But a certain man named Ananias, with Sapphira his wife, sold a possession,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
1: "Продав имение..." - греч. epwlhse kthma, правильнее слав.: "продаде село..." продал село (по 8-му стиху - село - to cwrion, т. е. землю, местечко, поле).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Case of Ananias and Sapphira.
1 But a certain man named Ananias, with Sapphira his wife, sold a possession, 2 And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles' feet. 3 But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? 4 Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. 5 And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things. 6 And the young men arose, wound him up, and carried him out, and buried him. 7 And it was about the space of three hours after, when his wife, not knowing what was done, came in. 8 And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much. 9 Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. 10 Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. 11 And great fear came upon all the church, and upon as many as heard these things.

The chapter begins with a melancholy but, which puts a stop to the pleasant and agreeable prospect of things which we had in the foregoing chapters; as every man, so every church, in its best state has its but. 1. The disciples were very holy, and heavenly, and seemed to be all exceedingly good; but there were hypocrites among them, whose hearts were not right in the sight of God, who, when they were baptized, and took upon them the form of godliness, denied the power of godliness, and stopped short of that. There is a mixture of bad with good in the best societies on this side heaven; tares will grow among the wheat until the harvest. 2. It was the praise of the disciples that they came up to that perfection which Christ recommended to the rich young man--they sold what they had, and gave to the poor; but even that proved a cloak and cover of hypocrisy which was thought the greatest proof and evidence of sincerity. 3. The signs and wonders which the apostles wrought were hitherto miracles of mercy; but now comes in a miracle of judgment, and here is an instance of severity following the instances of goodness, that God may be both loved and feared. Observe here,

I. The sin of Ananias and Sapphira his wife. It is good to see husband and wife joining together in that which is good, but to be confederate in evil is to be like Adam and Eve, when they agreed to eat the forbidden fruit, and were one in their disobedience. Now their sin was, 1. That they were ambitious of being thought eminent disciples, and of the first rank, when really they were not true disciples; they would pass for some of the most fruitful trees in Christ's vineyard, when really the root of the matter was not found in them. They sold a possession, and brought the money (as Barnabas did) to the apostles' feet, that they might not seem to be behind the very chief of believers, but might be applauded and cried up, and stand so much the fairer for preferment in the church, which perhaps they thought would shortly shine in secular pomp and grandeur. Note, It is possible that hypocrites may deny themselves in one thing, but then it is to serve themselves in another; they may forego their secular advantage in one instance, with a prospect of finding their account in something else. Ananias and Sapphira would take upon them a profession of Christianity, and make a fair show in the flesh with it, and so would mock God, and deceive others, when they knew they could not go through with the Christian profession. It was commendable, and so far it was right, in that rich young man, that he would not pretend to follow Christ, when, if it should come to a pinch, he knew he could not come up to his terms, but he went away sorrowful. Ananias and Sapphira pretended they could come up to the terms, that they might have the credit of being disciples, when really they could not, and so were a discredit to discipleship. Note, It is often of fatal consequence for people to go a greater length in profession than their inward principle will admit of. 2. That they were covetous of the wealth of the world, and distrustful of God and his providence: They sold their land, and perhaps then, in a pang of zeal, designed no other than to dedicate the whole of the purchase-money to pious uses, and made a vow, or at least conceived a full purpose, to do so; but, when the money was received, their heart failed them, and they kept back part of the price, (v. 2), because they loved the money, and thought it was too much to part with at once, and to trust in the apostles' hands, and because they knew not but they might want it themselves; though now all things were common, yet it would not be so long, and what should they do in a time of need, if they should leave themselves nothing to take to? They could not take God's word that they should be provided for, but thought they would play a wiser part than the rest had done, and lay up for a rainy day. Thus they thought to serve both God and mammon--God, by bringing part of the money to the apostles' feet, and mammon, by keeping the other part in their own pockets; as if there were not an all-sufficiency in God to make up the whole to them, except they retained some in their own hands by way of caution-money. Their hearts were divided, so they were found faulty, Hos. x. 2. They halted between two; if they had been thorough-paced worldlings, they would not have sold their possession; and, if they had been thorough-paced Christians, they would not have detained part of the price. 3. That they thought to deceive the apostles, and make them believe they brought the whole purchase-money, when really it was but a part. They came with as good an assurance, and as great a show of piety and devotion, as any of them, and laid the money at the apostles' feet, as if it were their all. They dissembled with God and his Spirit, with Christ and his church and ministers; and this was their sin.

II. The indictment of Ananias, which proved both his condemnation and execution for this sin. When he brought the money, and expected to be commended and encouraged, as others were, Peter took him to task about it, He, without any enquiry or examination of witnesses concerning it, charges him peremptorily with the crime, and aggravates it, and lays a load upon him for it, showing it to him in its own colour, v. 3, 4. The Spirit of God in Peter not only discovered the fact without any information (when perhaps no man in the world knew it but the man and his wife themselves), but likewise discerned the principle of reigning infidelity in the heart of Ananias, which was at the bottom of it, and therefore proceeded against him so suddenly. Had it been a sin of infirmity, through the surprise of a temptation, Peter would have taken Ananias aside, and have bidden him go home, and fetch the rest of the money, and repent of his folly in attempting to put this cheat upon them; but he knew that his heart was fully set in him to do this evil, and therefore allowed him not space to repent. He here showed him,

1. The origin of his sin: Satan filled his heart; he not only suggested it to him, and put it into his head, but hurried him on with resolution to do it. Whatever is contrary to the good Spirit proceeds from the evil spirit, and those hearts are filled by Satan in which worldliness reigns, and has the ascendant. Some think that Ananias was one of those that had received the Holy Ghost, and was filled with his gifts, but, having provoked the Spirit to withdraw from him, now Satan filled his heart; as, when the Spirit of the Lord departed from Saul, an evil spirit from God troubled him. Satan is a lying spirit; he was so in the mouth of Ahab's prophets, and so he was in the mouth of Ananias, and by this made it appear that he filled his heart.

2. The sin itself: He lied to the Holy Ghost; a sin of such a heinous nature that he could not have been guilty of it if Satan had not filled his heart.

(1.) The phrase which we render lying to the Holy Ghost, pseusasthai se to pneuma to hagion, some read, to belie the Holy Ghost, which may be taken two ways: [1.] That he belied the Holy Ghost in himself; so Dr. Lightfoot takes it, and supposes that Ananias was not an ordinary believer, but a minister, and one that had received the gift of the Holy Ghost with the hundred and twenty (for mention is made of him immediately after Barnabas); yet he durst thus, by dissembling, belie and shame that gift. Or thus; Those who had sold their estates, and laid the money at the apostles' feet, did it by the special impulse of the Holy Ghost, enabling them to do an act so very great and generous; and Ananias pretended that he was moved by the Holy Ghost to do what he did, as others were; whereas it appeared by his baseness that he was not under the influence of the good Spirit at all; for, had it been his work, it would have been perfect. [2.] That he belied the Holy Ghost in the apostles, to whom he brought the money; he misrepresented the Spirit they were actuated by, either by a suspicion that they would not faithfully distribute what they were entrusted with (which was a base suggestion, as if they were false to the trust reposed in them), or by an assurance that they could not discover the fraud. He belied the Holy Ghost when by what he did he would have it thought that those who are endued with the gifts of the Holy Ghost might as easily be imposed upon as other men; like Gehazi, whom his master convicted of his error by that word, Went not my heart with thee? 2 Kings v. 26. It is charged upon the house of Israel and Judah, when, like Ananias here, they dealt very treacherously, that they belied the Lord, saying, It is not he, Jer. v. 11, 12. Thus Ananias thought the apostles were altogether such as himself, and this was belying the Holy Ghost in them, as if he were not in them a discerner of spirits, whereas they had all the gifts of the Spirit in them, which to others were divided severally. See 1 Cor. xii. 8-11. Those that pretend to an inspiration of the Spirit, in imposing upon the church their own fancies, either in opinion or practice--that say they are moved from above when they are carried on by their pride, covetousness, or affectation of dominion, belie the Holy Ghost.

(2.) But we read it, to lie unto the Holy Ghost, which reading is countenanced by v. 4, Thou hast not lied unto men, but unto God. [1.] Ananias told a lie, a deliberate lie, and with a purpose to deceive; he told Peter that he had sold a possession (house or lands) and this was the purchase-money. Perhaps he expressed himself in words that were capable of a double meaning, used some equivocations about it, which he thought might palliate the matter a little, and save him from the guilt of a downright lie: or perhaps he said nothing; but it was all one, he did as the rest did who brought the whole price, and would be thought to do so, and expected the praise those had that did so, and the same privilege and access to the common stock as they had; and therefore it was an implicit protestation that he brought the whole price, as they did; and this was a lie, for he kept back part. Note, Many are brought to gross lying by reigning pride, and affectation of the applause of men, particularly in works of charity to the poor. That therefore we may not be found boasting of a false gift given to us, or given by us (Prov. xxv. 14), we must not boast even of a true gift, which is the meaning of our Saviour's caution in works of charity, Let not thy left hand know what thy right hand doeth. Those that boast of good works they never did, or promise good works they never do, or make the good works they do more or better than really they are, come under the guilt of Ananias's lie, which it concerns us all to dread the thought of. [2.] He told this lie to the Holy Ghost. It was not so much to the apostles as to the Holy Ghost in them that the money was brought, and that was said which was said, v. 4, Thou hast not lied unto men (not to men only, not to men chiefly, though the apostles be but men), but thou hast lied unto God. Hence it is justly inferred that the Holy Ghost is God; for he that lieth to the Holy Ghost lieth to God. "Those that lied to the apostles, actuated and acting by the Spirit of God, are said to lie to God, because the apostles acted by the power and authority of God, whence it follows (as Dr. Whitby well observes) that the power and authority of the Spirit must be the power and authority of God." And, as he further argues, "Ananias is said to lie to God, because he lied to that Spirit in the apostles which enabled them to discern the secrets of men's hearts and actions, which being the property of God alone, he that lies to him must therefore lie to God, because he lies to one who has the incommunicable property of God, and consequently the divine essence."

3. The aggravations of the sin (v. 4): While it remained, was it not thine own? And, after it was sold, was it not in thine own power? Which may be understood two ways:-- (1.) "Thou wast under no temptation to keep back part of the price; before it was sold it was thy own, and not mortgaged nor encumbered, nor any way engaged for debt; and when it was sold it was in thy own power to dispose of the money at thy pleasure; so that thou mightest as well have brought the whole as a part. Thou hadst no debts to pay, perhaps no children to provide for; so that thou wast not under the influence of any particular inducement to keep back part of the price. Thou was a transgressor without a cause." Or, (2.) "Thou wast under no necessity of selling thy land at all, nor bringing any of the money to the apostles' feet. Thou mightest have kept the money, if thou hadst pleased, and the land too, and never have pretended to this piece of perfection." This rule of charity the apostle gives, that people be not pressed, and that it be not urged as of necessity, because God loves a cheerful giver (2 Cor. ix. 7), and Philemon must do a good work, not as it were of necessity, but willingly, Philem. 14. As it is better not to vow than to vow and not to pay, so better had it been for him not to have sold his land at all than thus to keep back part of the price; not to have pretended to do the good work than thus to do it by the halves. "When it was sold, it was in thine own power; but it was not so when it was vowed: thou hadst then opened thy mouth to the Lord, and couldst not go back." Thus, in giving our hearts to God, we are not admitted to divide them. Satan, like the mother whose own the child was not, would take up with a half; but God will have all or none.

4. All this guilt, thus aggravated, is charged upon him: Why hast thou conceived this thing in thine heart? Observe, Though Satan filled his heart to do it, yet he is said to have conceived it in his own heart, which shows that we cannot extenuate our sins by laying the fault of them upon the devil; he tempts, but he cannot force; it is of our own lusts that we are drawn away and enticed. The evil thing, whatever it is, that is said or done, the sinner has conceived it in his own heart; and therefore, if thou scornest, thou alone shalt bear it. The close of the charge is very high, but very just: Thou hast not lied unto men, but unto God. What emphasis does the prophet lay upon that of Ahaz, not wearying men only, but wearying my God also! Isa. vii. 13. And Moses upon that of Israel, Your murmurings are not against us, but against the Lord! Exod. xvi. 8. So here, Thou mightest have imposed upon us, who are men like thyself; but, be not deceived, God is not mocked. If we think to put a cheat upon God, we shall prove in the end to have put a fatal cheat upon our own souls.

III. The death and burial of Ananias, v. 5, 6.

1. He died upon the spot: Ananias, hearing these words, was speechless, in the same sense that he was who was charged with intruding into the wedding feast without a wedding garment: he had nothing to say for himself; but this was not all: he was struck speechless with a witness, for he was struck dead: He fell down, and gave up the ghost. It does not appear whether Peter designed and expected that this would follow upon what he said to him; it is probable that he did, for to Sapphira his wife Peter particularly spoke death, v. 9. Some think that an angel struck him, that he died, as Herod, ch. xii. 23. Or, his own conscience smote him with such horror and amazement at the sense of his guilt, that he sunk and died away under the load of it. And perhaps, when he was convicted of lying to the Holy Ghost, he remembered the unpardonableness of the blasphemy against the Holy Ghost, which struck him like a dagger to the heart. See the power of the word of God in the mouth of the apostles. As it was to some a savour of life unto life, so it was to others a savour of death unto death. As there are those whom the gospel justifies, so there are those whom it condemns. This punishment of Ananias may seem severe, but we are sure it was just. (1.) It was designed to maintain the honour of the Holy Ghost as now lately poured out upon the apostles, in order to the setting up of the gospel kingdom. It was a great affront which Ananias put upon the Holy Ghost, as if he could be imposed upon: and it had a direct tendency to invalidate the apostles' testimony; for, if they could not by the Spirit discover this fraud, how could they by this Spirit discover the deep things of God, which they were to reveal to the children of men? It was therefore necessary that the credit of the apostles' gifts and powers should be supported, though it was at this expense. (2.) It was designed to deter others from the like presumptions, now at the beginning of this dispensation. Simon Magus afterwards was not thus punished, nor Elymas; but Ananias was made an example now at first, that, with the sensible proofs given what a comfortable thing it is to receive the Spirit, there might be also sensible proofs given what a dangerous thing it is to resist the Spirit, and do despite to him. How severely was the worshipping of the golden calf punished, and the gathering of sticks on the sabbath-day, when the laws of the second and fourth commandments were now newly given! So was the offering of strange fire by Nadab and Abihu, and the mutiny of Korah and his company, when the fire from heaven was now newly given, and the authority of Moses and Aaron now newly established. The doing of this by the ministry of Peter, who himself with a lie denied his Master but a little while ago, intimates that it was not the resentment of a wrong done to himself; for then he, who had himself been faulty, would have had charity for those that offended; and he, who himself had repented and been forgiven, would have forgiven this affront, and endeavoured to bring this offender to repentance; but it was the act of the Spirit of God in Peter: to him the indignity was done, and by him the punishment was inflicted.

2. He was buried immediately, for this was the manner of the Jews (v. 6): The young men, who it is probable were appointed to that office in the church of burying the dead, as among the Romans the libitinarii and polinctores; or the young men that attended the apostles, and waited on them, they wound up the dead body in grave-clothes, carried it out of the city, and buried it decently, though he died in sin, and by an immediate stroke of divine vengeance.

IV. The reckoning with Sapphira, the wife of Ananias, who perhaps was first in the transgression, and tempted her husband to eat this forbidden fruit. She came in to the place where the apostles were, which, as it should seem, was Solomon's porch, for there we find them (v. 12), a part of the temple where Christ used to walk, John x. 23. She came in about three hours after, expecting to share in the thanks of the house for her coming in, and consenting to the sale of the land, of which perhaps she was entitled to her dower or thirds; for she knew not what had been done. It was strange that nobody ran to tell her of the sudden death of her husband, that she might keep away; perhaps some one did, and she was not at home; and so when she came to present herself before the apostles, as a benefactor to the fund she met with a breach instead of a blessing.

1. She was found guilty of sharing with her husband in his sin, by a question that Peter asked her (v. 8): Tell me whether you sold the land for so much? naming the sum which Ananias had brought and laid at the apostles' feet. "Was this all you received for the sale of the land, and had you no more for it?" "No," saith she, "we had no more, but that was every farthing we received." Ananias and his wife agreed to tell the same story, and the bargain being private, and by consent kept to themselves, nobody could disprove them, and therefore they thought they might safely stand in the lie, and should gain credit to it. It is sad to see those relations who should quicken one another to that which is good harden one another in that which is evil.

2. Sentence was passed upon her, that she should partake in her husband's doom, v. 9.

(1.) Her sin is opened: How is it that you have agreed together to tempt the Spirit of the Lord? Before he passes sentence, he makes her to know her abominations, and shows her the evil of her sin. Observe, [1.] That they tempted the Spirit of the Lord; as Israel tempted God in the desert, when they said, Is the Lord among us, or is he not? after they had seen so many miraculous proofs of his power; and not only his presence, but his presidency, when they said, Can God furnish a table? So here, "Can the Spirit in the apostles discover this fraud? Can they discern that this is but a part of the price, when we tell them it is the whole?" Can he judge through this dark cloud? Job xxii. 13. They saw that the apostles had the gift of tongues; but had they the gift of discerning spirits? Those that presume upon security and impunity in sin tempt the Spirit of God; they tempt God as if he were altogether such a one as themselves. [2.] That they agreed together to do it, making the bond of their relation to each other (which by the divine institution is a sacred tie) to become a bond of iniquity. It is hard to say which is worse between yoke-fellows and other relations--a discord in good or concord in evil. It seems to intimate that their agreeing together to do it was a further tempting of the Spirit; as if, when they had engaged to keep one another's counsel in this matter, even the Spirit of the Lord himself could not discover them. Thus they digged deep to hide their counsel from the Lord, but were made to know it is in vain. "How is it that you are thus infatuated? What strange stupidity has seized you, that you would venture to make trial of that which is past dispute? How is it that you, who are baptized Christians, do not understand yourselves better? How durst you run so great a risk?"

(2.) Her doom is read: Behold, the feet of those who have buried thy husband are at the door (perhaps he heard them coming, or knew that they could not be long): and they shall carry thee out. As Adam and Eve, who agreed to eat the forbidden fruit, were turned together out of paradise, so Ananias and Sapphira, who agreed to tempt the Spirit of the Lord, were together chased out of the world.

3. The sentence executed itself. There needed no executioner, a killing power went along with Peter's word, as sometimes a healing power did; for the God in whose name he spoke kills and makes alive; and out of his mouth (and Peter was now his mouth) both evil and good proceed (v. 10): Then fell she down straightway at his feet. Some sinners God makes quick work with, while others he bears long with; for which difference, doubtless, there are good reasons; but he is not accountable to us for them. She heard not till now that her husband was dead, the notice of which, with the discovery of her sin, and the sentence of death passed upon her, struck her as a thunderbolt and took her away as with a whirlwind. And many instances there are of sudden deaths which are not to be looked upon as the punishment of some gross sin, like this. We must not think that all who die suddenly are sinners above others; perhaps it is in favour to them, that they have a quick passage: however, it is forewarning to all to be always ready. But here it is plain that it was in judgment. Some put the question concerning the eternal state of Ananias and Sapphira, and incline to think that the destruction of the flesh was that the spirit might be saved in the day of the Lord Jesus. And I should go in with that charitable opinion if there had been any space given them to repent, as there was to the incestuous Corinthian. But secret things belong not to us. It is said, She fell down at Peter's feet; there, where she should have laid the whole price and did not, she was herself laid, as it were to make up the deficiency. The young men that had the care of funerals coming in found her dead; and it is not said, They wound her up, as they did Ananias, but, They carried her out as she was, and buried her by her husband; and probably an inscription was set over their graves, intimating that they were joint-monuments of divine wrath against those that lie to the Holy Ghost. Some ask whether the apostles kept the money which they did bring, and concerning which they lied? I am apt to think they did; they had not the superstition of those who said, It is not lawful for us to put it into the treasury: for unto the pure all things are pure. What they brought was not polluted to those to whom they brought it; but what they kept back was polluted to those that kept it back. Use was made of the censers of Korah's mutineers.

V. The impression that this made upon the people. Notice is taken of this in the midst of the story (v. 5): Great fear came upon all that heard these things, that heard what Peter said, and saw what followed; or upon all that heard the story of it; for, no doubt, it was all the talk of the city. And again (v. 11), Great fear came upon all the church, and upon as many as heard these things. 1. Those that had joined themselves to the church were thereby struck with an awe of God and of his judgments, and with a greater veneration for this dispensation of the Spirit which they were now under. It was not a damp or check to their holy joy, but it taught them to be serious in it, and to rejoice with trembling. All that laid their money at the apostles' feet after this were afraid of keeping back any part of the price. 2. All that heard it were put into a consternation by it, and were ready to say, Who is able to stand before this holy Lord God and his Spirit in the apostles? As 1 Sam. vi. 20.
Adam Clarke: Commentary on the Bible - 1831
5:1: But a certain man named Ananias - Of these unhappy people we have no farther account than what is recorded here. In reference to birth, connections, etc., their names are written in the dust. The import of his name, חנניה chananiyah, the grace or mercy of the Lord, agrees very ill with his conduct.
Albert Barnes: Notes on the Bible - 1834
5:1: But a certain man - In the pRev_ious chapter the historian had given an account of the eminent liberality and sincerity of the mass of early Christians, in being willing to give up their property to provide for the poor, and had mentioned the case of Barnabas as worthy of special attention. In this chapter he proceeds to mention a case, quite as striking, of insincerity, and hypocrisy, and of the just judgment of God on those who were guilty of it. The case is a remarkable instance of the nature of "hypocrisy," and goes to illustrate the art and cunning of the enemy of souls in attempting to corrupt the church, and to pervert the religion of the gospel. Hypocrisy consists in an attempt to "imitate" the people of God, or to assume the "appearance" of religion, in whatever form it may be manifested. In this case religion had been manifested by great self-denial and benevolence. The hypocrisy of Ananias consisted in "attempting" to imitate this in appearance, and to impose in this way on the early Christians and on God.
With Sapphira his wife - With her concurrence or consent. It was a matter of "agreement" between them, Act 5:2, Act 5:9.
Sold a possession - The word used here κτῆμα ktē ma does not indicate whether this was "land" or some other property. In Act 5:3, however, we learn that it was "land" that was sold; and the word here translated "possession" is translated in the Syriac, Arabic, and the Latin Vulgate as "land." The pretence for which this was sold was doubtless to have the appearance of religion. That it was "sold" could be easily known by the Christian society, but it might not be so easily known for "how much" it was sold. Hence, the attempt to impose on the apostles. It is clear that they were not under obligation to sell their property. But, "having" sold it for the purposes of religion, it became their duty, if they professed to devote the avails of it to God, to do it entirely, and without any reservation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: Cir, am 4038, ad 34, Lev 10:1-3; Jos 6:1; Mat 13:47, Mat 13:48; Joh 6:37; Ti2 2:20
Geneva 1599
5:1 But (1) a certain man named Ananias, with Sapphira his wife, sold a possession,
(1) Luke shows by contrary examples how great a sin hypocrisy is, especially in those who under a false pretence and cloak of zeal seem to shine and be of great importance in the Church.
John Gill
5:1 But a certain man named Ananias,.... A name common among the Jews, the same with Hananiah, Jer 28:1 it signifies not the humility of the Lord, or the affliction of the Lord, or the answer of the Lord, as say some, as if it was derived from but the grace of the Lord, or the Lord's gracious one, coming from there is no dependence on names; though this man's name signified one that was in the grace and favour of God; he was not so, but a graceless person, as appears by what follows. It is very likely he was a minister of the word, since the account of him follows upon that of Barnabas, and is opposed to it; it may be he was one of the hundred and twenty, on whom the Holy Ghost fell on the day of Pentecost; and yet, though he had great gifts, had no grace. This shows there are hypocrites among men of the greatest names and characters, and in the purest churches; this first and pure church, which, in the preceding chapter, has such large encomiums, was not free from them:
with Sapphira his wife; whether this is the same name with "Shiphrah", Ex 1:15 or "Zipporah", Ex 2:21 both which are by the Septuagint called "Sephora", or whether another, and may signify "beautiful", is not very material. Jerom (c) says, in the Syriac language this name signifies "beautiful"; though he first gives other explanations of it, as "narrantem, literatam, sive librariam", as though it was derived from the Hebrew word The precious stone called sapphire seems to come from the same root as this, and to be so called because of its beautiful azure colour. The name "Sappho", which was the name of a famous poetess, the inventress of a kind of verse called "Sapphic" verse, is said to be the diminutive of this name "Sapphira". Drusius observes, it may be read "Tzephira"; which comes near to "Zipporah", and among other things signifies a "she goat"; and it was usual to give women names taken from such creatures. So "Rachel", a "sheep", and "Tabitha", or "Dorcas", a "doe". But whatever her name or person were, her actions were disagreeable:
sold a possession; which was their own. So the Arabic and Syriac versions read, "their own field", or "farm"; find the Ethiopic version, "their own vineyard": it might be his wife's dowry or jointure, and so her consent was necessary; or they might be jointly concerned in this sale, to show not only their concord and harmony among themselves; but that they agreed in their devotion and religious actions, and that being both filled with zeal for God, and love to the brethren, sold their estate to support the common cause.
(c) De Nominibus Hebraicis, fol. 106. C.
John Wesley
5:1 But a certain man named Ananias - It is certain, not a believer, for all that believed were of one heart and of one soul: probably not baptized; but intending now to offer himself for baptism.
5:25:2: եւ խորեաց ՚ի գնոց անտի՝ գիտելո՛վ եւ կնոջն. եւ եբեր մասն ինչ՝ ե՛դ առ ոտս առաքելոցն[2181]։ [2181] Ոմանք. Եւ եդ առ ոտս։
2. եւ նրա գումարից մի մաս կնոջ գիտութեամբ թաքցրեց եւ միւս մասը բերեց դրեց առաքեալների ոտքերի առաջ:
2 Անոր գինէն խորեց, մինչ կինն ալ գիտէր որ միայն մէկ մասը բերաւ առաքեալներուն ոտքը դրաւ։
եւ խորեաց ի գնոց անտի` գիտելով եւ կնոջն, եւ եբեր մասն ինչ եդ առ ոտս առաքելոցն:

5:2: եւ խորեաց ՚ի գնոց անտի՝ գիտելո՛վ եւ կնոջն. եւ եբեր մասն ինչ՝ ե՛դ առ ոտս առաքելոցն[2181]։
[2181] Ոմանք. Եւ եդ առ ոտս։
2. եւ նրա գումարից մի մաս կնոջ գիտութեամբ թաքցրեց եւ միւս մասը բերեց դրեց առաքեալների ոտքերի առաջ:
2 Անոր գինէն խորեց, մինչ կինն ալ գիտէր որ միայն մէկ մասը բերաւ առաքեալներուն ոտքը դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:22: утаил из цены, с ведома и жены своей, а некоторую часть принес и положил к ногам Апостолов.
5:2  καὶ ἐνοσφίσατο ἀπὸ τῆς τιμῆς, συνειδυίης καὶ τῆς γυναικός, καὶ ἐνέγκας μέρος τι παρὰ τοὺς πόδας τῶν ἀποστόλων ἔθηκεν.
5:2. καὶ (and) ἐνοσφίσατο ( it-derogated-to ) ἀπὸ (off) τῆς (of-the-one) τιμῆς, (of-a-valuation,"συνειδυίης (of-having-had-come-to-see-together) καὶ (and) τῆς (of-the-one) γυναικός, (of-a-woman,"καὶ (and) ἐνέγκας (having-beared) μέρος (to-a-portion) τι (to-a-one,"παρὰ (beside) τοὺς (to-the-ones) πόδας (to-feet) τῶν (of-the-ones) ἀποστόλων (of-setees-off) ἔθηκεν. (it-placed)
5:2. et fraudavit de pretio agri conscia uxore sua et adferens partem quandam ad pedes apostolorum posuitAnd by fraud kept back part of the price of the land, his wife being privy thereunto: and bringing a certain part of it, laid it at the feet of the apostles.
2. and kept back of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles’ feet.
5:2. and he was deceitful about the price of the field, with his wife’s consent. And bringing only part of it, he placed it at the feet of the Apostles.
5:2. And kept back [part] of the price, his wife also being privy [to it], and brought a certain part, and laid [it] at the apostles’ feet.
And kept back [part] of the price, his wife also being privy [to it], and brought a certain part, and laid [it] at the apostles' feet:

2: утаил из цены, с ведома и жены своей, а некоторую часть принес и положил к ногам Апостолов.
5:2  καὶ ἐνοσφίσατο ἀπὸ τῆς τιμῆς, συνειδυίης καὶ τῆς γυναικός, καὶ ἐνέγκας μέρος τι παρὰ τοὺς πόδας τῶν ἀποστόλων ἔθηκεν.
5:2. et fraudavit de pretio agri conscia uxore sua et adferens partem quandam ad pedes apostolorum posuit
And by fraud kept back part of the price of the land, his wife being privy thereunto: and bringing a certain part of it, laid it at the feet of the apostles.
5:2. and he was deceitful about the price of the field, with his wife’s consent. And bringing only part of it, he placed it at the feet of the Apostles.
5:2. And kept back [part] of the price, his wife also being privy [to it], and brought a certain part, and laid [it] at the apostles’ feet.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: "Утаил из цены...", и само по себе утаение истины составляло неблаговидный поступок. Но здесь оно являлось еще более преступным, потому что Анания говорил, что принес все, что было выручено им за землю. Это было не только выражением постыдного своекорыстия, но и намеренною сознательною ложью и лицемерием. Обманывая все христианское общество с апостолами во главе, они хотели представиться столь же самоотверженными в пользу неимущих, как и другие, а на самом деле не были таковыми: служили двум господам, а хотели казаться служащими одному. Таким образом, вместо правдивости и искренности тут являются в святое общество христианские два наиболее противных ему качества - фарисейское лицемерие и иудино сребролюбие.
Adam Clarke: Commentary on the Bible - 1831
5:2: Kept back part of the price - Ananias and Sapphira were evidently persons who professed faith in Christ with the rest of the disciples. While all were making sacrifices for the present necessity, they came forward among the rest, pretending to bring all the money they had got for a possession, κτημα, (of what kind we know not), which they had sold. A part of this price, however, they kept back, not being willing to trust entirely to the bounty of Providence, as the others did; thinking probably, that, as the whole was their own, they had a right to do with it as they pleased. And so they had: they were under no necessity to sell their possession; but the act of selling it for the ostensible purpose of bringing it into the common stock, left them no farther control over it, nor property in it; and their pretense, that the money which they brought was the whole produce of the sale, was a direct lie in itself, and an attempt to deceive the Holy Spirit, under whose influence they pretended to act. This constituted the iniquity of their sin.
Albert Barnes: Notes on the Bible - 1834
5:2: And kept back - The word used here means properly "to separate, to part:" and then it means to "separate surreptitiously or clandestinely for our own use" a part of public property, as taxes, etc. It is used but three times in the New Testament, Act 5:3, and in Tit 2:10, where it is rendered "purloining." Here it means that they "secretly" kept back a part, while "professedly" devoting all to God.
His wife also being privy to it - His wife "knowing it," and evidently concurring in it.
And laid it at the apostles' feet - This was evidently an act professedly of devoting all to God. Compare Act 4:37; also Act 5:8-9. That this was his "profession," or "pretence," is further implied in the fact that Peter charges him with having "lied" unto God, Act 5:3-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: kept: Jos 7:11, Jos 7:12; Kg2 5:21-25; Mal 1:14, Mal 3:8, Mal 3:9; Joh 12:6; Ti1 6:10; Pe2 2:14, Pe2 2:15
his: Act 5:9
laid: Act 4:34, Act 4:35, Act 4:37; Mat 6:2, Mat 6:3, Mat 23:5; Phi 2:3
Geneva 1599
5:2 And (a) kept back [part] of the price, his wife also being privy [to it], and brought a certain part, and laid [it] at the apostles' feet.
(a) Craftily took away.
John Gill
5:2 And kept back part of the price,.... At which the possession was sold; he reserved it for his own use, after he had given out that he sold it for the service of the church:
his wife also being privy to it; to this private reserve:
and brought a certain part; whether the greater part, or an equal part, half of it, or a lesser part; some little part of it, so the phrase seems to signify, is not certain:
and laid it at the apostles' feet; as the rest did, thereby to make a show of charity, and cover the deceit.
John Wesley
5:2 And bringing a certain part - As if it had been the whole: perhaps saying it was so.
Robert Jamieson, A. R. Fausset and David Brown
5:2 ANANIAS AND SAPPHIRA. (Acts 5:1-11)
kept back part of the price, his wife also being privy to it--The coolness with which they planned the deception aggravated the guilt of this couple.
brought a certain part--pretending it to be the whole proceeds of the sale.
5:35:3: Ասէ Պե՛տրոս. Ա՛նանիա՝ ընդէ՞ր ելից Սատանայ զսիրտ քո՝ ստել քեզ Հոգւոյն Սրբոյ, եւ խորե՛լ ՚ի գնոց գեաւղջն[2182]. [2182] Օրինակ մի. Ասէ Պետրոս ցԱնանիա. Ընդէ՞ր... ՚ի գնոյ գեղջն։
3. Պետրոսն ասաց. «Անանիա՛, ինչո՞ւ սատանան լցրեց քո սիրտը, որ դու ստէիր Սուրբ Հոգուն եւ ագարակի գումարից թաքցնէիր.
3 Եւ Պետրոս ըսաւ. «Անանիա՛, ինչո՞ւ Սատանան քու սիրտդ լեցուց, որ դուն Սուրբ Հոգիին սուտ խօսիս ու ագարակին գինէն խորես։
Ասէ Պետրոս. Անանիա, ընդէ՞ր ելից Սատանայ զսիրտ քո ստել քեզ Հոգւոյն Սրբոյ, եւ խորել ի գնոց գեղջն:

5:3: Ասէ Պե՛տրոս. Ա՛նանիա՝ ընդէ՞ր ելից Սատանայ զսիրտ քո՝ ստել քեզ Հոգւոյն Սրբոյ, եւ խորե՛լ ՚ի գնոց գեաւղջն[2182].
[2182] Օրինակ մի. Ասէ Պետրոս ցԱնանիա. Ընդէ՞ր... ՚ի գնոյ գեղջն։
3. Պետրոսն ասաց. «Անանիա՛, ինչո՞ւ սատանան լցրեց քո սիրտը, որ դու ստէիր Սուրբ Հոգուն եւ ագարակի գումարից թաքցնէիր.
3 Եւ Պետրոս ըսաւ. «Անանիա՛, ինչո՞ւ Սատանան քու սիրտդ լեցուց, որ դուն Սուրբ Հոգիին սուտ խօսիս ու ագարակին գինէն խորես։
zohrab-1805▾ eastern-1994▾ western am▾
5:33: Но Петр сказал: Анания! Для чего [ты допустил] сатане вложить в сердце твое [мысль] солгать Духу Святому и утаить из цены земли?
5:3  εἶπεν δὲ ὁ πέτρος, ἁνανία, διὰ τί ἐπλήρωσεν ὁ σατανᾶς τὴν καρδίαν σου ψεύσασθαί σε τὸ πνεῦμα τὸ ἅγιον καὶ νοσφίσασθαι ἀπὸ τῆς τιμῆς τοῦ χωρίου;
5:3. εἶπεν (It-had-said) δὲ (moreover,"ὁ (the-one) Πέτρος (a-Petros,"Ἁνανία, (Ananias,"διὰ (through) τί (to-what-one) ἐπλήρωσεν (it-en-filled,"ὁ (the-one) Σατανᾶς (a-satanas,"τὴν (to-the-one) καρδίαν (to-a-heart) σου (of-thee) ψεύσασθαί ( to-have-falsified ) σε (to-thee) τὸ (to-the-one) πνεῦμα (to-a-currenting-to) τὸ (to-the-one) ἅγιον (to-hallow-belonged) καὶ (and) νοσφίσασθαι ( to-have-derogated-to ) ἀπὸ (off) τῆς (of-the-one) τιμῆς (of-a-valuation) τοῦ (of-the-one) χωρίου; (of-a-spacelet?"
5:3. dixit autem Petrus Anania cur temptavit Satanas cor tuum mentiri te Spiritui Sancto et fraudare de pretio agriBut Peter said: Ananias, why hath Satan tempted thy heart, that thou shouldst lie to the Holy Ghost and by fraud keep part of the price of the land?
3. But Peter said, Ananias, why hath Satan filled thy heart to lie to the Holy Ghost, and to keep back of the price of the land?
5:3. But Peter said: “Ananias, why has Satan tempted your heart, so that you would lie to the Holy Spirit and be deceitful about the price of the land?
5:3. But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back [part] of the price of the land?
But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back [part] of the price of the land:

3: Но Петр сказал: Анания! Для чего [ты допустил] сатане вложить в сердце твое [мысль] солгать Духу Святому и утаить из цены земли?
5:3  εἶπεν δὲ ὁ πέτρος, ἁνανία, διὰ τί ἐπλήρωσεν ὁ σατανᾶς τὴν καρδίαν σου ψεύσασθαί σε τὸ πνεῦμα τὸ ἅγιον καὶ νοσφίσασθαι ἀπὸ τῆς τιμῆς τοῦ χωρίου;
5:3. dixit autem Petrus Anania cur temptavit Satanas cor tuum mentiri te Spiritui Sancto et fraudare de pretio agri
But Peter said: Ananias, why hath Satan tempted thy heart, that thou shouldst lie to the Holy Ghost and by fraud keep part of the price of the land?
5:3. But Peter said: “Ananias, why has Satan tempted your heart, so that you would lie to the Holy Spirit and be deceitful about the price of the land?
5:3. But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back [part] of the price of the land?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: "Петр сказал...", узнав об этой лжи и лицемерии не от кого-либо другого, а от Духа Святого, исполнявшего его.

"Для чего ты допустил сатане?..." - греч. dia ti eplhrwsen o satanaV thn kardian sou yeusasqai se... - точнее слав.: "почто исполни сатана сердце твое солгати..." Таким образом, более точно и лучше было бы выразить красоту подлинника так: почто исполнил сатана сердце твое (чтобы) солгати Духу Святому и утаить от цены села?

В поступке Анании Петр раскрывает дело сатаны - отца лжи (Ин VIII:44) и исконного врага Духу Святому и делу Мессии, почему и предупреждает вторжение этого столь опасного зла столь решительною и строгою мерою. Возможно, что своекорыстие, ложь и лицемерие проявились в Анании и Сапфире не без предварительного тайного развития их, как и в Иуде, что жизнь их внутренняя не отличалась особенной чистотой и прежде, что семя зла пустило давно в них свои корни и только теперь принесло свои пагубные плоды.

"Некоторые говорят, что если сатана исполнил сердце Анании, то за что же он понес наказание? За то, что он сам был виновником того, что сатана исполнил сердце его, так как он сам подготовил себя к принятию действия сатаны и к исполнению себя его силою" (Феофил. ).

Утаение цены села здесь трактуется, как ложь Духу Святому, потому что Петр и прочие апостолы, как представители Церкви, были по преимуществу носители и органы Духа Святого, действовавшего в Церкви.
Adam Clarke: Commentary on the Bible - 1831
5:3: Why hath Satan filled thine heart - The verb πληροειν, which we translate to fill, Kypke has showed by many examples to signify, to instigate, excite, impel, etc., and it was a common belief, as well among the heathens as among the Jews and Christians, that, when a man did evil, he was excited to it by the influence and malice of an evil spirit. It is strange that, by the general consent of mankind, sin against God has been ever considered so perfectly unnatural, and so evil in itself, that no man would commit it unless impelled to it by the agency of the devil. The words of St. Peter here prove that such an agency is not fictitious: if there had been no devil, as some wish and perhaps feel it their interest to believe, or if this devil had no influence on the souls of men, Peter, under the agency of the Holy Spirit, would not have expressed himself in this way; for, if the thing were not so, it would have been the most direct means to lead the disciples to form false opinions, or to confirm them in old and absurd prejudices.
To lie to the Holy Ghost - Ψευσασθαι το Πνευμα το Ἁγιον, To deceive the Holy Spirit. Every lie is told with the intention to deceive; and they wished to deceive the apostles, and, in effect, that Holy Spirit under whose influence they professed to act. Lying against the Holy Ghost is in the next verse said to be lying against God; therefore the Holy Ghost is God.
To keep back part of the price - Νοσφισασθαι απο της τιμης. The verb νοσφιζειν, νοσφιζεσθαι, is used by the Greek writers to signify purloining part of the public money, peculation. The word is used here with great propriety, as the money for which the estate was sold was public property; as it was for this purpose alone that the sale was made.
Albert Barnes: Notes on the Bible - 1834
5:3: But Peter said ... - Peter could have known this only by "Revelation." It was the manifest design of Ananias to deceive; nor was there any way of detecting him but by its being Rev_ealed to him by the Spirit of God. As it was an instance of enormous wickedness, and as it was very important to detect and punish the crime, it was made known to Peter directly by God.
Why hath Satan - Great deeds of wickedness in the Scripture are traced to the influence of Satan. Compare Luk 23:3; Joh 13:27. Especially is Satan called the "father of lies," Joh 8:44-45. Compare Gen 3:1-5. As this was an act of "falsehood," or an attempt to deceive, it is with great propriety traced to the influence of Satan. The sin of Ananias consisted in his "yielding" to the temptation. Nowhere in the Bible are people supposed to be free from guilt from the mere fact that they have been "tempted" to commit it. God requires them to "resist" temptation; and if they "yield" to it, they must be punished.
Filled thine heart - A man's "heart" or "mind" is "full" of a thing when he is "intent on it"; when he is strongly "impelled to it"; or when he is fully occupied with it. The expression here means that he was "strongly impelled" or "excited" by Satan to this crime.
To lie to - To attempt to deceive. The deception which he meant to practice was to keep back a "part" of the price, while he "pretended" to bring the whole of it; thus "tempting" God, and supposing that he could not detect the fraud.
The Holy Ghost - τὸ πνεῦμα τὸ ἅγιον to pneuma to hagion. The main inquiry here is, whether the apostle Peter intended to designate in this place the "third person" of the Trinity; or whether he meant to speak of God "as God," without any reference to the distinction of persons; or whether he referred to the "divine influence" which inspired the apostles, without reference to the special offices which are commonly ascribed to the Holy Spirit. Or, in other words, is there a "distinction" here recognized between the Father and the Holy Spirit? That there "is," will be apparent from the following considerations:
(1) If no such distinction is "intended," it is remarkable that Peter did not use the usual and customary "name" of God. It does not appear why he guarded it so carefully as to denote that this offence was committed against the "Holy Spirit," and "the Spirit of the Lord," Act 5:9.
(2) the name used here is the one employed in the Scriptures to designate the third person of the Trinity, as implying a distinction from the Father. See Mat 3:16; Mat 1:18, Mat 1:20; Mat 3:11; Mat 12:32; Mat 28:19; Mar 1:8; Mar 3:29; Mar 12:36; Luk 12:10; Joh 14:26; Joh 7:39; Joh 20:22; Act 4:8; Act 5:32, etc.
(3) Peter intended, doubtless, to designate an offence as committed particularly against the person, or influence, by which he and the other apostles were inspired. Ananias supposed that he could escape detection, and the offence was one, therefore, against the Inspirer of the apostles. Yet that was the Holy Spirit as "distinct from the Father." See Joh 14:16-17, Joh 14:26; Joh 15:26; Joh 16:7-11; Joh 20:22. Compare Act 5:32. The offence, therefore, being against him who was "sent" by the Father, and who was appointed to a particular work, clearly supposes that the Holy Spirit is distinct from the Father.
(4) a further incidental proof of this may be found in the fact that the sin here committed was one of special magnitude - so great as to be deemed worthy of the immediate and signal vengeance of God. Yet the sin against the Holy Spirit is uniformly represented to be of this description. Compare Mat 12:31-32; Mar 3:28-29. As these sins evidently coincide in enormity, it is clear that the same class of sins is referred to in both places; or, in other words, the sin of Ananias was against the third person of the Trinity. Two remarks may be made here:
(1) The Holy Spirit is a distinct Person from the Father and the Son; or, in other words, there is a distinction of some kind in the divine nature that may be designated by the word "person." This is clear from the fact that sin is said to have been committed against him - a sin which it was supposed could not be detected. "Sin" cannot be committed against an "attribute" of God, or an "influence" from God. We cannot "lie unto" an attribute, or against wisdom, or power, or goodness; nor can we "lie unto" an "influence," merely, of the Most High. Sin is committed against a "Being," not against an "attribute"; and as a sin is here charged on Ananias against "the Holy Spirit," it follows that the Holy Spirit has a "personal" existence, or that there is such a distinction in the divine essence that it may be proper to "specify" a sin as committed especially against him. In the same way sin may be represented as committed especially against the "Father" when his "name" is blasphemed; when his "dominion" is denied; when his mercy in sending his Son is called in question. Sin may be represented as committed against "the Son" when his atonement is denied; his divinity assailed; his character derided, or his invitations slighted. And thus sin may be represented as committed against "the Holy Spirit" when his office of renewing the heart, or sanctifying the soul, is called in question, or when "his" work is ascribed to some malign or other influence. See Mar 3:22-30. And as sin against the Son proves that he is in some sense distinct from the Father, so does sin against the Holy Spirit prove that in some sense he is distinct from the Father and the Son.
(2) the Holy Spirit is divine. This is proved, because he is represented here as being able to search the heart, and to detect insincerity and hypocrisy. Compare Jer 17:10; Ch1 28:9; Co1 2:10, "The Spirit searcheth all things, yea, the deep things of God"; Rev 2:23. And he is expressly "called" God. See the notes on Act 5:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: why: Gen 3:13-17; Kg1 22:21, Kg1 22:22; Ch1 21:1-3; Mat 4:3-11, Mat 13:19; Luk 22:3; Joh 13:2, Joh 13:27; Eph 6:11-16; Jam 4:7; Pe1 5:8; Rev 12:9-11
lie to: or, deceive, Act 5:9; Job 22:13; Psa 94:7-9; Isa 29:15; Jer 23:24; Hos 11:12
to keep: Num 30:2; Deu 23:21; Pro 20:25; Ecc 5:4; Rom 2:21, Rom 2:22
Geneva 1599
5:3 But Peter said, Ananias, why hath Satan (b) filled thine heart (c) to lie to the Holy Ghost, and to keep back [part] of the price of the land?
(b) Fully possessed.
(c) For when they had appointed that farm or possession for the Church, they were foolish to keep away a part of the price, as though they were dealing with men, and not with God, and therefore he says afterwards that they tempted God.
John Gill
5:3 But Peter said, Ananias,.... Peter, by divine revelation, or by a spirit of discerning, such as Elisha had, who knew what his servant Gehazi had done, knowing what a reserve Ananias had made, calls him by his name, and says to him,
why hath Satan filled thine heart? or emboldened thee, given thee so much spirit and courage to act in such an impudent and audacious manner; so the phrase is used in Esther 7:5 see the Septuagint there, and often in Talmudic writings.
"Says R. Joshua, I never , "filled my heart"; or my heart never filled me to say to a man, go and take the change of these three things, &c. (d).''
And says another Rabbi (e),
"though I say so, , "I never filled my heart", or my heart never filled me to transgress the words of the companions;''
that is, I never durst do so. And again (f), it being observed, that Isaiah should say, "hear, O heavens!" it is said,
"who, or what is this, who , "hath filled his heart", or whose heart has filled him to call to the heavens to hear.''
But this instance of Ananias was such, that none but Satan could have put him upon, or emboldened him to have done; who from hence appeared to have the power over him, and to have possessed him, to have great access to him, even to his heart, and great influence upon it, so as to prompt him
to lie to the Holy Ghost; who was in the apostles, and by whom they were acted, and to whom he had given a discerning of spirits; so that it was a daring action, and downright madness, to go about to deceive them: or he pretended he had an impulse from the Spirit of God to sell his estate, and give the whole price of it to the apostles, and yet kept back part of it; which was acting contrary to that Spirit he pretended to be influenced by.
And to keep back part of the price of the land: that is, he lied against the Holy Ghost, by keeping back part of the price the land was sold for; when he had declared he sold it with this view, to give the whole for charitable uses, and affirmed that what he brought was the whole.
(d) T. Hieros. Maaserot, fol. 48. 4. (e) Sabbat, fol. 14. 3. (f) Tzeror Hammor, fol. 160. 1. Vid. Shaare ora, fol. 2. 1.
John Wesley
5:3 To lie to the Holy Ghost - Who is in us. And to keep back - Here was the first instance of it. This was the first attempt to bring propriety of goods into the Christian Church.
Robert Jamieson, A. R. Fausset and David Brown
5:3 why hath Satan filled--"why . . . fill--"why hast thou suffered him to fill"
thine heart--so criminally entertaining his suggestion? Compare Acts 5:4, "why hast thou conceived this thing in thine heart?" And see Jn 13:2, Jn 13:27.
to lie to the Holy Ghost--to men under His supernatural illumination.
5:45:4: ոչ ապաքէն մինչ կայրն քո՛ էր, եւ ՚ի վաճառելն՝ ընդ քո իշխանութեամբ էր. զի՞ է՝ զի եդիր ՚ի սրտի քում զիրս զայս. ո՛չ ստեցեր մարդկան՝ այլ Աստուծոյ[2183]։ [2183] Ոմանք. Եդիր ՚ի մտի քում... եւ ոչ ստեցեր դու մարդկան։
4. չէ՞ որ քանի կար, քոնն էր այն, եւ վաճառելիս՝ քո տնօրինութեան տակ էր. ինչպէ՞ս եղաւ, որ քո սրտի մէջ այս բաները դրեցիր. մարդկա՛նց չստեցիր, այլ՝ Աստծուն»:
4 Չէ՞ որ քուկդ էր այն՝ քանի որ կեցեր էր ու ծախուած ալ՝ քու իշխանութեանդ տակ էր. ինչո՞ւ քու սրտիդ մէջ այս բանը դրիր։ Ո՛չ թէ մարդոց սուտ խօսեցար, հապա Աստուծոյ»։
ո՞չ ապաքէն մինչ կայրն` քո էր, եւ ի վաճառելն` ընդ քո իշխանութեամբ էր. զի՞ է զի եդիր ի սրտի քում զիրս զայս. ոչ ստեցեր մարդկան, այլ Աստուծոյ:

5:4: ոչ ապաքէն մինչ կայրն քո՛ էր, եւ ՚ի վաճառելն՝ ընդ քո իշխանութեամբ էր. զի՞ է՝ զի եդիր ՚ի սրտի քում զիրս զայս. ո՛չ ստեցեր մարդկան՝ այլ Աստուծոյ[2183]։
[2183] Ոմանք. Եդիր ՚ի մտի քում... եւ ոչ ստեցեր դու մարդկան։
4. չէ՞ որ քանի կար, քոնն էր այն, եւ վաճառելիս՝ քո տնօրինութեան տակ էր. ինչպէ՞ս եղաւ, որ քո սրտի մէջ այս բաները դրեցիր. մարդկա՛նց չստեցիր, այլ՝ Աստծուն»:
4 Չէ՞ որ քուկդ էր այն՝ քանի որ կեցեր էր ու ծախուած ալ՝ քու իշխանութեանդ տակ էր. ինչո՞ւ քու սրտիդ մէջ այս բանը դրիր։ Ո՛չ թէ մարդոց սուտ խօսեցար, հապա Աստուծոյ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:44: Чем ты владел, не твое ли было, и приобретенное продажею не в твоей ли власти находилось? Для чего ты положил это в сердце твоем? Ты солгал не человекам, а Богу.
5:4  οὐχὶ μένον σοὶ ἔμενεν καὶ πραθὲν ἐν τῇ σῇ ἐξουσίᾳ ὑπῆρχεν; τί ὅτι ἔθου ἐν τῇ καρδίᾳ σου τὸ πρᾶγμα τοῦτο; οὐκ ἐψεύσω ἀνθρώποις ἀλλὰ τῶ θεῶ.
5:4. οὐχὶ (Unto-not) μένον (staying) σοὶ (unto-THEE) ἔμενεν (it-was-staying) καὶ (and) πραθὲν (having-been-sold) ἐν (in) τῇ (unto-the-one) σῇ (unto-thine) ἐξουσίᾳ (unto-a-being-out-unto) ὑπῆρχεν; (it-was-firsting-under?"τί (To-what-one) ὅτι (to-which-a-one) ἔθου ( thou-had-placed ) ἐν (in) τῇ (unto-the-one) καρδίᾳ (unto-a-heart) σου (of-thee) τὸ (to-the-one) πρᾶγμα (to-a-practicing-to) τοῦτο; (to-the-one-this?"οὐκ (Not) ἐψεύσω ( thou-falsified ) ἀνθρώποις (unto-mankinds,"ἀλλὰ (other) τῷ (unto-the-one) θεῷ. (unto-a-Deity)
5:4. nonne manens tibi manebat et venundatum in tua erat potestate quare posuisti in corde tuo hanc rem non es mentitus hominibus sed DeoWhilst it remained, did it not remain to thee? And after it was sold, was it not in thy power? Why hast thou conceived this thing in thy heart? Thou hast not lied to men, but to God.
4. Whiles it remained, did it not remain thine own? and after it was sold, was it not in thy power? How is it that thou hast conceived this thing in thy heart? thou hast not lied unto men, but unto God.
5:4. Did it not belong to you while you retained it? And having sold it, was it not in your power? Why have you set this thing in your heart? You have not lied to men, but to God!”
5:4. Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.
Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God:

4: Чем ты владел, не твое ли было, и приобретенное продажею не в твоей ли власти находилось? Для чего ты положил это в сердце твоем? Ты солгал не человекам, а Богу.
5:4  οὐχὶ μένον σοὶ ἔμενεν καὶ πραθὲν ἐν τῇ σῇ ἐξουσίᾳ ὑπῆρχεν; τί ὅτι ἔθου ἐν τῇ καρδίᾳ σου τὸ πρᾶγμα τοῦτο; οὐκ ἐψεύσω ἀνθρώποις ἀλλὰ τῶ θεῶ.
5:4. nonne manens tibi manebat et venundatum in tua erat potestate quare posuisti in corde tuo hanc rem non es mentitus hominibus sed Deo
Whilst it remained, did it not remain to thee? And after it was sold, was it not in thy power? Why hast thou conceived this thing in thy heart? Thou hast not lied to men, but to God.
5:4. Did it not belong to you while you retained it? And having sold it, was it not in your power? Why have you set this thing in your heart? You have not lied to men, but to God!”
5:4. Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.
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
4: "Владеемое не твоим ли оставалось..." - греч. ouci mensn, soi emene..., слав.: сущее тебе, не твое ли пребывало? Точнее было бы перевести - пребывающее (у тебя) не у тебя ли пребывало? Своим имением Анания мог распорядиться как ему угодно, хотя бы и не продавать его вовсе. "Разве была какая необходимость? Разве мы привлекаем вас насильно?" (Злат. ). И если Анания решил его продать, то опять-таки деньги были в полном его владении, и он мог распорядиться ими как угодно, мог отдать все в кассу бедных, мог отдать часть, мог ничего не отдавать. Ни то, ни другое, ни третье не имеет тут такого значения, как то, что, принеся лишь часть денег, он представляет эту часть за всю вырученную сумму. "Видишь ли, говорит Златоуст, как он обвиняется в том, что, сделав свои деньги священными, потом взял их? Разве не мог ты, говорит, продав имение, пользоваться ими, как своими? Разве кто препятствовал тебе? Почему восхищаешь их после того, как обещал отдать? Для чего ты, говорит, сделал это? Ты хотел удержать у себя? Надобно было удержать сначала и не давать обещания..."

"Не человекам солгал, но Богу..." - выше сказано - "Духу Святому". Ложь пред Духом Св. есть, таким образом, ложь пред Богом - одно из яснейших свидетельств Божественности Духа Святого, как определенной Божеской личности.
Adam Clarke: Commentary on the Bible - 1831
5:4: Whiles it remained, was it not thine own? - See the note on Act 5:2, and see that also on Act 2:44 (note).
Albert Barnes: Notes on the Bible - 1834
5:4: Whiles it remained - As long as it remained unsold. This place proves that there was no "obligation" imposed on the disciples to sell their property. They who did it, did it voluntarily; and it does not appear that it was done by all, or expected to be done by all.
And after it was sold ... - Even after the property was sold, and Ananias had the money, still there was no obligation on him to devote it in this way. He had the disposal of it still. The apostle mentions this to show him that his offence was especially aggravated. He was not "compelled" to sell his property - he had not even the poor pretence that he was "obliged" to dispose of it, and was "tempted" to withhold it for his own use. It was "all" his, and might have been retained if he had chosen.
Thou hast not lied unto men - Unto people "only," or, it is not your "main" and "chief" offence that you have attempted to deceive people. It is true that Ananias "had" attempted to deceive the apostles, and it is true, also, that this was a crime; but still, the principal magnitude of the offence was that he had attempted to deceive "God." So small was his crime as committed against "men" that it was lost sight of by the apostles, and the great, crowning sin of attempting to deceive "God" was brought fully into view. Thus, David also saw his sin as committed against "God" to be so enormous that he lost sight of it as an offence to man, and said, "Against thee, thee only, have I sinned, and done this evil in thy sight," Psa 51:4.
But unto God - It has been "particularly" and "eminently" against God. This is true, because:
(1) He had professedly "devoted" it to God. The act, therefore, had express and direct reference to him.
(2) it was an attempt to deceive him. It implied the belief of Ananias that God would not detect the crime, or see the motives of the heart.
(3) it is the prerogative of God to judge of sincerity and hypocrisy; and this was a case, therefore, which came under his special notice. Compare Psa 139:1-4. The word "God" here is evidently used in its plain and obvious sense as denoting the "supreme divinity," and the use of the word here shows that the Holy Spirit is "divine." The whole passage demonstrates, therefore, one of the important doctrines of the Christian religion, that the Holy Spirit is distinct from the Father and the Son, and yet is divine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: was it not thine: Exo 35:21, Exo 35:22, Exo 35:29; Ch1 29:3, Ch1 29:5, Ch1 29:9, Ch1 29:17; Co1 8:8, Co1 9:5-17; Plm 1:14
why: Act 8:21, Act 8:22; Jos 7:25, Jos 7:26; Job 15:35; Psa 7:14; Isa 59:4; Eze 38:10 *marg. Jam 1:15
thou hast: Act 5:3; Exo 16:8; Num 16:11; Sa1 8:7; Kg2 5:25-27; Psa 139:4; Luk 10:16; Th1 4:8
Geneva 1599
5:4 Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou (d) conceived this thing in thine heart? thou hast not lied unto men, but unto God.
(d) By this is meant an advised and purposeful deceit, and the fault of the man in listening to the devil's suggestions.
John Gill
5:4 Whiles it remained, was it not thine own,.... Before it was sold, it was his own proper estate; he had the sole propriety in it, and could have kept it, or disposed of it as he pleased: he was not obliged to sell it, he might have kept it as his own property; for selling of possessions at this time was a voluntary thing; it was what no man was forced to; it was a pure act of liberality, and what was not enjoined by the apostles; every man was left to his liberty.
And after it was sold, was it not in thine own power? that is, the price for which it was sold: before he had declared that he sold it, in order to give the whole of it to the church, had brought it to the apostles as the whole; it was in his own power to dispose of, as he pleased, whether to give the whole, or a part of it, or it. He might have kept it all if he had thought fit, or have given what portion he pleased.
Why hast thou conceived this thing in thine heart? for though Satan had an hand in it, and greatly solicited him to it, and spirited him up to do it, yet in conjunction with his own heart; and perhaps it began there, which Satan helped forward. It was not so of Satan as to excuse the wickedness of his heart. It was owing partly to the sin of covetousness, which reigned in him, and partly to a desire of vain glory, and being thought a very religious man, that he acted such a part, and was so notoriously guilty of lying and hypocrisy.
Thou hast not lied unto men, but unto God; that is, not to men only, for he had lied to the apostles; but to God also, to the Holy Ghost, who is truly and properly God, of which this passage is a full proof; and it was owing to his omniscience, which is a peculiar attribute of deity, that this wicked man, and this fraud of his, were discovered.
John Wesley
5:4 While it remained, did it not remain thine? - It is true, whosoever among the Christians (not one excepted) had houses or lands, sold them, and laid the price at the feet of the apostles. But it was in his own choice to be a Christian or not: and consequently either to sell his land, or keep it. And when it was sold, was it not in thy power? - For it does not appear that he professed himself a Christian when he sold it. Why hast thou conceived this thing in thy heart? - So profanely to dissemble on so solemn an occasion? Thou hast not lied to men only, but to God also. Hence the Godhead of the Holy Ghost evidently appears: since lying to him, Acts 5:3, is lying to God.
Robert Jamieson, A. R. Fausset and David Brown
5:4 While it remained, was it not thine own? and after it was sold, was it not in thine own power?--from which we see how purely voluntary were all these sacrifices for the support of the infant community.
not lied to men but God--to men so entirely the instruments of the directing Spirit that the lie was rather told to Him: language clearly implying both the distinct personality and the proper divinity of the Holy Ghost.
5:55:5: Եւ լուեալ Անանիա զբանս զայսոսիկ, անկաւ եւ եհա՛ն զոգի. եւ եղեւ ա՛հ մե՛ծ ՚ի վերայ ամենեցուն որ լուան զայն[2184]։ [2184] Ոմանք. Եւ եհան զոգին... որ լուանն զայն։
5. Եւ Անանիան, այս խօսքերը լսելով, ընկաւ եւ շունչը փչեց. եւ մեծ վախ ընկաւ բոլոր նրանց վրայ, որ այս բանը լսեցին:
5 Եւ Անանիա այս խօսքերը լսելով՝ ինկաւ ու հոգի տուաւ եւ մեծ վախ ինկաւ ամենուն վրայ, որոնք ասիկա լսեցին։
Եւ լուեալ Անանիա զբանս զայսոսիկ` անկաւ եւ եհան զոգի. եւ եղեւ ահ մեծ ի վերայ ամենեցուն որ լուանն զայն:

5:5: Եւ լուեալ Անանիա զբանս զայսոսիկ, անկաւ եւ եհա՛ն զոգի. եւ եղեւ ա՛հ մե՛ծ ՚ի վերայ ամենեցուն որ լուան զայն[2184]։
[2184] Ոմանք. Եւ եհան զոգին... որ լուանն զայն։
5. Եւ Անանիան, այս խօսքերը լսելով, ընկաւ եւ շունչը փչեց. եւ մեծ վախ ընկաւ բոլոր նրանց վրայ, որ այս բանը լսեցին:
5 Եւ Անանիա այս խօսքերը լսելով՝ ինկաւ ու հոգի տուաւ եւ մեծ վախ ինկաւ ամենուն վրայ, որոնք ասիկա լսեցին։
zohrab-1805▾ eastern-1994▾ western am▾
5:55: Услышав сии слова, Анания пал бездыханен; и великий страх объял всех, слышавших это.
5:5  ἀκούων δὲ ὁ ἁνανίας τοὺς λόγους τούτους πεσὼν ἐξέψυξεν· καὶ ἐγένετο φόβος μέγας ἐπὶ πάντας τοὺς ἀκούοντας.
5:5. ἀκούων (Hearing) δὲ (moreover,"ὁ (the-one) Ἁνανίας (an-Ananias,"τοὺς (to-the-ones) λόγους (to-forthees) τούτους (to-the-ones-these,"πεσὼν (having-had-fallen) ἐξέψυξεν: (it-breathed-out,"καὶ (and) ἐγένετο ( it-had-became ) φόβος (a-fearee) μέγας (great) ἐπὶ (upon) πάντας ( to-all ) τοὺς (to-the-ones) ἀκούοντας . ( to-hearing )
5:5. audiens autem Ananias haec verba cecidit et exspiravit et factus est timor magnus in omnes qui audierantAnd Ananias, hearing these words, fell down and gave up the ghost. And there came great fear upon all that heard it.
5. And Ananias hearing these words fell down and gave up the ghost: and great fear came upon all that heard it.
5:5. Then Ananias, upon hearing these words, fell down and expired. And a great fear overwhelmed all who heard of it.
5:5. And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things.
And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things:

5: Услышав сии слова, Анания пал бездыханен; и великий страх объял всех, слышавших это.
5:5  ἀκούων δὲ ὁ ἁνανίας τοὺς λόγους τούτους πεσὼν ἐξέψυξεν· καὶ ἐγένετο φόβος μέγας ἐπὶ πάντας τοὺς ἀκούοντας.
5:5. audiens autem Ananias haec verba cecidit et exspiravit et factus est timor magnus in omnes qui audierant
And Ananias, hearing these words, fell down and gave up the ghost. And there came great fear upon all that heard it.
5:5. Then Ananias, upon hearing these words, fell down and expired. And a great fear overwhelmed all who heard of it.
5:5. And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things.
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: "Анания пал бездыханен...", греч. peswn ezeyuze, точнее слав.: "пад издше..." - упав, испустил дух, умер. Это был не естественный нервный удар от сильного потрясения Анании от сделанных разоблачений его поступка, а чудесное непосредственное наказание Божие преступнику. "Три чуда в одном и том же случае: одно состояло в том, что Петр узнал то, что совершено было тайно; другое - в том, что он определил мысленное настроение Анании, и третье - в том, что Анания лишился жизни по одному лишь повелению" (Феофил. ). Тяжесть наказания соразмерна тяжести вины преступника против Духа Св., так как это грех Иудин, грех притом грозивший опасностью целому обществу, и потому требовавший примерной кары, "чтобы казнь двоих была наукой для многих" (Иероним).

"Великий страх объял всех слышавших сие" - дело происходило, по-видимому, в общем торжественном, может быть, богослужебном собрании, и упоминаемые далее юноши были, вероятно, обычные служители, выполнявшие разные поручения довольно уже сорганизовавшегося общества, подобно состоявшим при синагогах. Потому эти юноши, как скоро увидели упавшего бездыханным, встали из собрания и без особенного требования, как видевшие в том свою обязанность, приступают к бездыханному и уносят для погребения. В страхе или, может быть, торопливости и неизвестности местопребывания жены или, лучше сказать, по Божественному устроению, последняя не извещается о происшедшем и является, как соучастница греха мужа, разделить и его наказание.
Adam Clarke: Commentary on the Bible - 1831
5:5: Fell down, and gave up the ghost - Πεσων εξεψυξε, Falling down, he expired, breathed his last: "Gave up the ghost" is a very improper translation here. See the notes on Gen 25:8, and on Mat 27:50 (note). Two things may be remarked here:
1. That the sin of this person was of no ordinary magnitude, else God would not have visited it with so signal a punishment.
2. That Peter must have had the power to discern the state of the heart, else he had not known the perfidy of Ananias. This power, commonly called the discernment of spirits, the apostles had as a particular gift, not probably always but at select times, when God saw it necessary for the good of his Church.
Albert Barnes: Notes on the Bible - 1834
5:5: And Ananias, hearing these words ... - Seeing that his guilt was known, and being charged with the enormous crime of attempting to deceive God. He had not expected to be thus exposed; and it is clear that the exposure and the charge came upon him unexpectedly and terribly, like a bolt of thunder.
Fell down - Greek: Having fallen down.
Gave up the ghost - This is an unhappy translation. The original means simply "he expired," or "he died." Compare the notes on Mat 27:50. This remarkable fact may be accounted for in this way:
(1) It is evidently to be regarded as a "judgment" of God for the sin of Ananias and his wife. It was not the act of Peter, but of God, and was clearly designed to show his abhorrence of this sin. See remarks on Act 5:11.
(2) though it was the act of God, yet it does not follow that it was not in connection with the usual laws by which he governs people, or that he did not make use of natural means to do it. The sin was one of great aggravation. It was suddenly and unexpectedly detected. The fast that it was known, and the solemn charge that he had "lied unto God," struck him with horror. His conscience would reprove him for the enormity of his crime, and overwhelm him at the memory of his wickedness. These circumstances may be sufficient to account for this remarkable event. It has occurred in other cases that the consciousness of crime, or the fact of being suddenly detected, has given such a shock to the frame that it has never recovered from it. The effect "commonly" is that the memory of guilt preys secretly and silently upon the frame, until, worn out with the lack of rest and peace, it sinks exhausted into the grave. But there have not been missing instances where the shock has been so great as to destroy the vital powers at once, and plunge the wretched man, like Ananias, into eternity. It is not at all improbable that the shock in the case of Ananias was so great as at once to take his life.
Great fear came ... - Such a striking and awful judgment on insincerity and hypocrisy was suited to excite awful emotions among the people. Sudden death always does it; but sudden death in immediate connection with crime is suited much more deeply to affect the mind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: hearing: Act 5:10, Act 5:11, Act 13:11; Num 16:26-33; Kg2 1:10-14, Kg2 2:24; Jer 5:14; Co1 4:21; Co2 10:2-6, Co2 13:2, Co2 13:10; Rev 11:5
great: Act 5:11, Act 5:13, Act 2:43; Lev 10:3; Num 16:34, Num 17:12, Num 17:13; Deu 13:11, Deu 21:21; Jos 22:20; Sa1 6:19-21; Ch1 13:12, Ch1 15:13; Psa 64:9, Psa 119:120; Co2 7:11; Rev 11:13
John Gill
5:5 And Ananias hearing these words,.... Of Peter's; by which he found his sin was detected, and by which he was convicted of it: and which set forth the evil nature of it, with its aggravated circumstances; and such power went along with them, and they cut so deep, as that immediately
he fell down and gave up the ghost; which is an instance of what the Jews call death by the hand of heaven: and this was done either by an angel; or rather by an extraordinary gift bestowed on Peter, being such an one as the Apostle Paul had, and used, when he smote Elymas the sorcerer with blindness, and delivered the incestuous person, and Alexander and Hymeneus to Satan.
And great fear came upon all them that heard these things; both upon the members of the church, and so was of service to make them careful of their words and actions, and cautious and circumspect in their lives and conversations; and upon those that were without, and might be a means of making them fearful of speaking against them, or mocking at them, or of joining themselves to them, without being thoroughly satistied that they should, and had a right, and were meet for it.
John Wesley
5:5 And Ananias fell down and expired - And this severity was not only just, considering that complication of vain glory, covetousness, fraud, and impiety, which this action contained: but it was also wise and gracious, as it would effectually deter any others from following his example. It was likewise a convincing proof of the upright conduct of the apostles, in managing the sums with which they were intrusted; and in general of their Divine mission. For none can imagine that Peter would have had the assurance to pronounce, and much less the power to execute such a sentence, if he had been guilty himself of a fraud of the same kind; or had been belying the Holy Ghost in the whole of his pretensions to be under his immediate direction.
Robert Jamieson, A. R. Fausset and David Brown
5:5 Ananias . . . gave up the ghost . . . great fear came on all that heard these things--on those without the Christian circle; who, instead of disparaging the followers of the Lord Jesus, as they might otherwise have done on the discovery of such hypocrisy, were awed at the manifest presence of Divinity among them, and the mysterious power of throwing off such corrupt matter which rested upon the young Church.
5:65:6: Յոտն կացին երիտասարդքն՝ եւ ամփոփեցին զնա, եւ տարան թաղեցին։
6. Երիտասարդները ոտքի ելան, պատանքեցին նրան ու տարան թաղեցին:
6 Ու երիտասարդները ելան ու պատանքով փաթթեցին զանիկա եւ դուրս հանելով թաղեցին։
Յոտն կացին երիտասարդքն եւ ամփոփեցին զնա, եւ տարան թաղեցին:

5:6: Յոտն կացին երիտասարդքն՝ եւ ամփոփեցին զնա, եւ տարան թաղեցին։
6. Երիտասարդները ոտքի ելան, պատանքեցին նրան ու տարան թաղեցին:
6 Ու երիտասարդները ելան ու պատանքով փաթթեցին զանիկա եւ դուրս հանելով թաղեցին։
zohrab-1805▾ eastern-1994▾ western am▾
5:66: И встав, юноши приготовили его к погребению и, вынеся, похоронили.
5:6  ἀναστάντες δὲ οἱ νεώτεροι συνέστειλαν αὐτὸν καὶ ἐξενέγκαντες ἔθαψαν.
5:6. ἀναστάντες ( Having-had-stood-up ) δὲ (moreover,"οἱ (the-ones) νεώτεροι ( more-new ,"συνέστειλαν (they-set-together) αὐτὸν (to-it) καὶ (and) ἐξενέγκαντες ( having-beared-out ) ἔθαψαν. (they-interred)
5:6. surgentes autem iuvenes amoverunt eum et efferentes sepelieruntAnd the young men rising up, removed him, and carrying him out, buried him.
6. And the young men arose and wrapped him round, and they carried him out and buried him.
5:6. And the young men rose up and removed him; and carrying him out, they buried him.
5:6. And the young men arose, wound him up, and carried [him] out, and buried [him].
And the young men arose, wound him up, and carried [him] out, and buried:

6: И встав, юноши приготовили его к погребению и, вынеся, похоронили.
5:6  ἀναστάντες δὲ οἱ νεώτεροι συνέστειλαν αὐτὸν καὶ ἐξενέγκαντες ἔθαψαν.
5:6. surgentes autem iuvenes amoverunt eum et efferentes sepelierunt
And the young men rising up, removed him, and carrying him out, buried him.
5:6. And the young men rose up and removed him; and carrying him out, they buried him.
5:6. And the young men arose, wound him up, and carried [him] out, and buried [him].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
5:6: The young men arose - Some of the stout young men belonging to the disciples then present, who were the fittest to undertake a work of this kind, which required considerable bodily exertion.
Buried him - This was on the same day in which he died. It was a clear case that he was dead, and dead by a judgment of God that would not be revoked. As therefore it was no case of suspended animation, there was no reason to delay the burial.
Albert Barnes: Notes on the Bible - 1834
5:6: And the young men - The youth of the congregation; very probably young men who were in attendance as "servants," or those whose business it was to attend on the congregation, and perform various offices when Christians celebrated their worship (Mosheim). The word used here sometimes denotes a "servant." It is used also, Act 5:10, to denote "soldiers," as they were commonly enlisted of the vigorous and young. The fact that they took up Ananias voluntarily implies that they were accustomed to perform offices of servitude to the congregation.
Wound him up - It was the usual custom with the Jews to wind the body in many folds of linen before it was buried; commonly also with spices, to preserve it from putrefaction. See the notes on Joh 11:44. It may be asked "why" he was so soon buried; and especially why he was hurried away without giving information to his wife. In reply to this, it may be remarked:
1. That it does not appear from the narrative that it was "known" that Sapphira was privy to the transaction, or was near at hand, or even that he had a wife. Ananias came "himself" and offered the money, and the judgment fell at once on him.
2. It was customary among the ancient Persians to bury the body almost immediately after death (Jahn); and it seems probable that the Jews, when the body was not embalmed, imitated the custom. It would also appear that this was an ancient custom among the Jews. See Gen 23:19; Gen 25:9; Gen 35:29; Gen 48:7; Kg1 13:30. Different nations differ in their customs in burying the dead; and there is no impropriety in committing a body soon after death to the tomb.
3. There might have been some danger of an excitement and tumult in regard to this scene if the corpse had not soon been removed; and as no valuable purpose could be answered by delaying the burial, the body was decently committed to the dust.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: Lev 10:4-6; Deu 21:23; Sa2 18:17; Joh 19:40
John Gill
5:6 And the young men arose,.... The younger brethren of the church, who were robust, and strong, and fit for the following service: these rose up from their seats at once, not willing that such an awful spectacle should lie long before them:
and wound him up; in linen clothes, as was the manner of the Jews:
and carried him out: of the house where they were, and out of the city; for the burying places of the Jews were without the city:
and buried him; which was all done in a very short time, as appears by what follows.
Robert Jamieson, A. R. Fausset and David Brown
5:6 the young men--some of the younger and more active members of the church, not as office-bearers, nor coming forward now for the first time, but who probably had already volunteered their services in making subordinate arrangements. In every thriving Christian community such volunteers may be expected, and will be found eminently useful.
5:75:7: Եւ եղեւ իբրեւ ժամք երեք անցին, եւ կին նորա ո՛չ գիտէր զինչ եղեալն էր, եմո՛ւտ ՚ի ներքս։
7. Եւ շուրջ երեք ժամ անցաւ. եւ նրա կինը, որ չգիտէր, թէ ինչ էր եղել, ներս մտաւ:
7 Երեք ժամու չափ անցաւ, երբ կինը չգիտնալով ինչ որ եղեր էր՝ ներս մտաւ։
Եւ եղեւ իբրեւ ժամք երեք անցին, եւ կին նորա ոչ գիտէր զինչ եղեալն էր, եմուտ ի ներքս:

5:7: Եւ եղեւ իբրեւ ժամք երեք անցին, եւ կին նորա ո՛չ գիտէր զինչ եղեալն էր, եմո՛ւտ ՚ի ներքս։
7. Եւ շուրջ երեք ժամ անցաւ. եւ նրա կինը, որ չգիտէր, թէ ինչ էր եղել, ներս մտաւ:
7 Երեք ժամու չափ անցաւ, երբ կինը չգիտնալով ինչ որ եղեր էր՝ ներս մտաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:77: Часа через три после сего пришла и жена его, не зная о случившемся.
5:7  ἐγένετο δὲ ὡς ὡρῶν τριῶν διάστημα καὶ ἡ γυνὴ αὐτοῦ μὴ εἰδυῖα τὸ γεγονὸς εἰσῆλθεν.
5:7. Ἐγένετο ( It-had-became ) δὲ (moreover) ὡς (as) ὡρῶν (of-hours) τριῶν ( of-three ) διάστημα (a-standing-through-to) καὶ (and) ἡ (the-one) γυνὴ (a-woman) αὐτοῦ (of-it) μὴ (lest) εἰδυῖα (having-had-come-to-see) τὸ (to-the-one) γεγονὸς (to-having-hath-had-come-to-become) εἰσῆλθεν. (it-had-came-into)
5:7. factum est autem quasi horarum trium spatium et uxor ipsius nesciens quod factum fuerat introiitAnd it was about the space of three hours after, when his wife, not knowing what had happened, came in.
7. And it was about the space of three hours after, when his wife, not knowing what was done, came in.
5:7. Then about the space of three hours passed, and his wife entered, not knowing what had happened.
5:7. And it was about the space of three hours after, when his wife, not knowing what was done, came in.
And it was about the space of three hours after, when his wife, not knowing what was done, came in:

7: Часа через три после сего пришла и жена его, не зная о случившемся.
5:7  ἐγένετο δὲ ὡς ὡρῶν τριῶν διάστημα καὶ ἡ γυνὴ αὐτοῦ μὴ εἰδυῖα τὸ γεγονὸς εἰσῆλθεν.
5:7. factum est autem quasi horarum trium spatium et uxor ipsius nesciens quod factum fuerat introiit
And it was about the space of three hours after, when his wife, not knowing what had happened, came in.
5:7. Then about the space of three hours passed, and his wife entered, not knowing what had happened.
5:7. And it was about the space of three hours after, when his wife, not knowing what was done, came in.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: "Часа через три..." - точность определения времени указывает на точность и полную достоверность повествования. Эти три часа протекли в погребении Анании, со всеми к тому приготовлениями, особенно, если место погребения было неблизко. Скорость погребения - через три часа по смерти - не представляет ничего странного для востока.

"Пришла и жена его..." - eishlqen - точнее слав.: вниде - вошла, т. е. в дом, в место собрания, которое, по-видимому, еще не успело разойтись, так что Петр, спрашивая Сапфиру, за столько ли продали они землю, вероятно, указывал на деньги, лежавшие еще у ног апостола. "Петр не призывал ее, говорит Златоуст, но ждал, пока она сама придет. И из прочих никто не осмелился рассказать (ей) о случившемся; это - страх пред учителем, это - почтение и послушание учеников. Через три часа - и жена не узнала и никто из присутствующих не сказал об этом, хотя довольно было времени для того, чтобы разнеслась весть о том. Но они были в страхе. Об этом и писатель с изумлением говорит: не зная о случившемся..."
Albert Barnes: Notes on the Bible - 1834
5:7: And it was about the space ... - As Sapphira had been no less guilty than her husband, so it was ordered in the providence of God that the same judgment should tome upon both.
John Gill
5:7 And it was about the space of three hours after,.... The death of Ananias. So much time was taken up in burying of him; and in less time it could not well be, since the burying places of the Jews were without the city, as before observed: and if they were as distant from other cities, as they were from the cities of the Levites, they were, as Dr. Lightfoot shows from Maimonides (g), above a mile and half off: though there is a Jewish canon which runs thus (h);
"they put carcasses, graves, and tanners, fifty cubits from a city.''
So that to go thither, open the grave, inter the dead, and return, must take up so much time; and so much time his wife had to reflect upon what she and her husband had done, but seems not to have had any thought about it, at least not any remorse of conscience for it:
when his wife, not knowing what was done; she knew that her husband kept back part of the price of the land, and how much it was, and what he brought to the apostles; but she did not know that the fraud was detected, nor what followed; as that her husband was immediately struck dead, and was carried out and buried; which it is pretty much she should not in this time, when the thing was awful and shocking, the news of which must fly apace all over the city: but it looks as if the company of the saints was not broke up all this while, and that no one went out to carry it abroad, but the young men that went to bury him. Sapphira therefore, being ignorant of the whole affair,
came in; to the temple or house where the apostles were, expecting to see her husband among the apostles, and chief men, in great honour and esteem for what he had done; and that he would be on equal foot with Barnabas and others, who had sold all they had, and brought the whole price of their possessions into the common stock.
(g) Shemitta Veyobel, c. 13. sect. 2. (h) Misn. Bava Bathra, c. 2. sect. 9.
John Wesley
5:7 About the space of three hours - How precious a space! The woman had a longer time for repentance.
Robert Jamieson, A. R. Fausset and David Brown
5:7 Tell me whether ye sold the land for so much--naming the sum.
5:85:8: Պատասխանի ետ նմա Պե՛տրոս՝ եւ ասէ ցնա. Ասա՛ դու ինձ՝ թէ ա՛յնչափ գնոց զգեաւղն վաճառեցէք։ Եւ նա ասէ. Այո՛ այնչափ[2185]։ [2185] Օրինակ մի. Եթէ այնչափ գնոջ։
8. Պետրոսը նրան դիմեց եւ ասաց. «Ասա՛ դու ինձ, այդչա՞փ գնով ագարակը վաճառեցիք»: Եւ նա ասաց. «Այո՛, այդչափ»:
8 Պետրոս ըսաւ անոր. «Ըսէ՛ ինծի, ագարակը ա՞յնչափ գնով ծախեցիք»։ Ան ալ ըսաւ. «Այո՛, այնչափ»։
Պատասխանի ետ նմա Պետրոս եւ ասէ. Ասա դու ինձ թէ ա՞յնչափ գնոց զգեղն վաճառեցէք: Եւ նա ասէ. Այո, այնչափ:

5:8: Պատասխանի ետ նմա Պե՛տրոս՝ եւ ասէ ցնա. Ասա՛ դու ինձ՝ թէ ա՛յնչափ գնոց զգեաւղն վաճառեցէք։ Եւ նա ասէ. Այո՛ այնչափ[2185]։
[2185] Օրինակ մի. Եթէ այնչափ գնոջ։
8. Պետրոսը նրան դիմեց եւ ասաց. «Ասա՛ դու ինձ, այդչա՞փ գնով ագարակը վաճառեցիք»: Եւ նա ասաց. «Այո՛, այդչափ»:
8 Պետրոս ըսաւ անոր. «Ըսէ՛ ինծի, ագարակը ա՞յնչափ գնով ծախեցիք»։ Ան ալ ըսաւ. «Այո՛, այնչափ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:88: Петр же спросил ее: скажи мне, за столько ли продали вы землю? Она сказала: да, за столько.
5:8  ἀπεκρίθη δὲ πρὸς αὐτὴν πέτρος, εἰπέ μοι, εἰ τοσούτου τὸ χωρίον ἀπέδοσθε; ἡ δὲ εἶπεν, ναί, τοσούτου.
5:8. ἀπεκρίθη (It-was-separated-off) δὲ (moreover) πρὸς (toward) αὐτὴν (to-it) Πέτρος (a-Petros,"Εἰπέ (Thou-should-have-had-said) μοι, (unto-me,"εἰ (if) τοσούτου (of-the-one-which-the-one-this) τὸ (to-the-one) χωρίον (to-a-spacelet) ἀπέδοσθε ; ( ye-had-given-off ?"ἡ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Ναί, (Yea,"τοσούτου. (of-the-one-which-the-one-this)
5:8. respondit autem ei Petrus dic mihi si tanti agrum vendidistis at illa dixit etiam tantiAnd Peter said to her: Tell me, woman, whether you sold the land for so much? And she said: Yea, for so much.
8. And Peter answered unto her, Tell me whether ye sold the land for so much. And she said, Yea, for so much.
5:8. And Peter said to her, “Tell me, woman, if you sold the field for this amount?” And she said, “Yes, for that amount.”
5:8. And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much.
And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much:

8: Петр же спросил ее: скажи мне, за столько ли продали вы землю? Она сказала: да, за столько.
5:8  ἀπεκρίθη δὲ πρὸς αὐτὴν πέτρος, εἰπέ μοι, εἰ τοσούτου τὸ χωρίον ἀπέδοσθε; ἡ δὲ εἶπεν, ναί, τοσούτου.
5:8. respondit autem ei Petrus dic mihi si tanti agrum vendidistis at illa dixit etiam tanti
And Peter said to her: Tell me, woman, whether you sold the land for so much? And she said: Yea, for so much.
5:8. And Peter said to her, “Tell me, woman, if you sold the field for this amount?” And she said, “Yes, for that amount.”
5:8. And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: "За столько ли?" - "Петр, - говорит Феофилакт, - хотел спасти ее, потому что муж был зачинщиком греха. Поэтому-то он и дает ей время оправдаться и раскаяться, говоря: скажи мне, за столько ли?..."

"Да, за столько..." Та же ложь, то же лицемерие, тоже своекорыстие, что и у Анании.
Albert Barnes: Notes on the Bible - 1834
5:8: For so much - That is, for the sum which Ananias had presented. This was true, that this sum had been received for it; but it was also true that a larger sum had been received. It is as really a falsehood to deceive in this manner, as it would have been to have affirmed that they received much "more" than they actually did for the land. Falsehood consists in making an erroneous representation of a thing in any way for the purpose of deceiving. And "this" species is much more common than an open and bold lie, affirming what is in no sense true.
John Gill
5:8 And Peter answered unto her,.... Who might be inquiring for her husband; though such a way of speaking was common with the Jews, when nothing goes before to which the answer is made; of which there are frequent instances in the sacred writings:
tell me whether ye sold the land for so much; naming the sum of money which Ananias had brought; though the historian does not mention it. The Vulgate Latin and Ethiopic versions read, "tell me, O woman", &c. not calling her by her name, as he did her husband, Acts 5:3
yea, she said for so much; just that sum, and no more.
John Wesley
5:8 If ye sold the land for so much - Naming the sum.
5:95:9: Եւ ասէ ցնա Պետրոս. Զի՞ է՝ զի միաբանեցէք դուք փորձել զՀոգին Տեառն. ահա ոտքն՝ որ թաղեցին զայրն քո ՚ի դրանն, հանցե՛ն եւ զքեզ[2186]։ [2186] Բազումք. ՚Ի դրան, հանցեն։
9. Եւ Պետրոսը նրան ասաց. «Ինչի՞ համար է, որ դուք միաբանեցիք փորձելու համար Տիրոջ Հոգին. ահա այն մարդիկ, որ թաղեցին քո ամուսնուն, դռան մօտ են. քեզ էլ դուրս կը հանեն»:
9 Պետրոս ըսաւ անոր. «Այդ ի՞նչ է որ դուք միաբանեցաք Տէրոջը Հոգին փորձելու. ահա քու այրդ թաղողներուն ոտքերը դրանը քով են, քեզ ալ դուրս պիտի հանեն»։
Եւ ասէ ցնա Պետրոս. Զի՞ է զի միաբանեցէք դուք փորձել զՀոգին Տեառն. ահա ոտքն որ թաղեցին զայրն քո ի դրանն` հանցեն եւ զքեզ:

5:9: Եւ ասէ ցնա Պետրոս. Զի՞ է՝ զի միաբանեցէք դուք փորձել զՀոգին Տեառն. ահա ոտքն՝ որ թաղեցին զայրն քո ՚ի դրանն, հանցե՛ն եւ զքեզ[2186]։
[2186] Բազումք. ՚Ի դրան, հանցեն։
9. Եւ Պետրոսը նրան ասաց. «Ինչի՞ համար է, որ դուք միաբանեցիք փորձելու համար Տիրոջ Հոգին. ահա այն մարդիկ, որ թաղեցին քո ամուսնուն, դռան մօտ են. քեզ էլ դուրս կը հանեն»:
9 Պետրոս ըսաւ անոր. «Այդ ի՞նչ է որ դուք միաբանեցաք Տէրոջը Հոգին փորձելու. ահա քու այրդ թաղողներուն ոտքերը դրանը քով են, քեզ ալ դուրս պիտի հանեն»։
zohrab-1805▾ eastern-1994▾ western am▾
5:99: Но Петр сказал ей: что это согласились вы искусить Духа Господня? вот, входят в двери погребавшие мужа твоего; и тебя вынесут.
5:9  ὁ δὲ πέτρος πρὸς αὐτήν, τί ὅτι συνεφωνήθη ὑμῖν πειράσαι τὸ πνεῦμα κυρίου; ἰδοὺ οἱ πόδες τῶν θαψάντων τὸν ἄνδρα σου ἐπὶ τῇ θύρᾳ καὶ ἐξοίσουσίν σε.
5:9. ὁ (The-one) δὲ (moreover) Πέτρος (a-Petros) πρὸς (toward) αὐτήν (to-it,"Τί (To-what-one) ὅτι (to-which-a-one) συνεφωνήθη (it-was-sounded-together-unto) ὑμῖν (unto-ye) πειράσαι (to-have-pierced-to) τὸ (to-the-one) πνεῦμα (to-a-currenting-to) Κυρίου; (of-Authority-belonged?" ἰδοὺ ( Thou-should-have-had-seen ,"οἱ (the-ones) πόδες (feet) τῶν (of-the-ones) θαψάντων ( of-having-interred ) τὸν (to-the-one) ἄνδρα (to-a-man) σου (of-thee) ἐπὶ (upon) τῇ (unto-the-one) θύρᾳ (unto-a-portal) καὶ (and) ἐξοίσουσίν (they-shall-bear-out) σε. (to-thee)
5:9. Petrus autem ad eam quid utique convenit vobis temptare Spiritum Domini ecce pedes eorum qui sepelierunt virum tuum ad ostium et efferent teAnd Peter said unto her: Why have you agreed together to tempt the spirit of the Lord? Behold the feet of them who have buried thy husband are at the door: and they shall carry thee out,
9. But Peter unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and they shall carry thee out.
5:9. And Peter said to her: “Why have you agreed together to test the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they shall carry you out!”
5:9. Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband [are] at the door, and shall carry thee out.
Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband [are] at the door, and shall carry thee out:

9: Но Петр сказал ей: что это согласились вы искусить Духа Господня? вот, входят в двери погребавшие мужа твоего; и тебя вынесут.
5:9  ὁ δὲ πέτρος πρὸς αὐτήν, τί ὅτι συνεφωνήθη ὑμῖν πειράσαι τὸ πνεῦμα κυρίου; ἰδοὺ οἱ πόδες τῶν θαψάντων τὸν ἄνδρα σου ἐπὶ τῇ θύρᾳ καὶ ἐξοίσουσίν σε.
5:9. Petrus autem ad eam quid utique convenit vobis temptare Spiritum Domini ecce pedes eorum qui sepelierunt virum tuum ad ostium et efferent te
And Peter said unto her: Why have you agreed together to tempt the spirit of the Lord? Behold the feet of them who have buried thy husband are at the door: and they shall carry thee out,
5:9. And Peter said to her: “Why have you agreed together to test the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they shall carry you out!”
5:9. Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband [are] at the door, and shall carry thee out.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: "Искусить Духа Господня..." - т. е. обманом как бы искусить его, действительно ли Он всеведущий?

"Вот входят..." - греч. idou oi podV twn qayantwn... epi th qura, точнее слав.: "се ноги погребших мужа твоего при дверех..."

Юноши, погребавшие Ананию, возвращались в это время, и Петр пользуется сим случаем для изречения такой же казни над женою, какой подвергся муж: "и тебя вынесут" т. е. мертвую для погребения. Имел ли в виду Петр своими словами поразить смертью Ананию (ст. 4), или это было независимое от воли и намерений Петра непосредственное действие Божие, из текста прямо не видно. Но когда Анания поражен был уже смертию, то апостол, говоря Сапфире приведенные слова, мог уже быть уверен, что и с нею будет то же, что с мужем, по одинаковости их, и произнести грозное - "и тебя вынесут!..."
Adam Clarke: Commentary on the Bible - 1831
5:9: To tempt the Spirit of the Lord? - So the Holy Ghost, God, and the Spirit of the Lord, are the same person.
Albert Barnes: Notes on the Bible - 1834
5:9: Agreed together - Conspired, or laid a plan. From this it seems that Sapphira was as guilty as her husband,
To tempt - To try; to endeavor to impose on, or to deceive; that is, to act as if the Spirit of the Lord could not detect the crime. They did this by trying to see whether the Spirit of God could detect hypocrisy.
At the door - Are near at hand. They had not yet returned. The dead were buried without the walls of cities; and the space of three hours, it seems, had elapsed before they returned from the burial.
Shall carry thee out - This passage shows that it was by divine interposition or judgment that their lives were taken. The judgment was in immediate connection with the crime, and was designed as an expression of the divine displeasure.
If it be asked here "why" Ananias and Sapphira were punished in this severe and awful manner, an answer may be found in the following considerations:
(1) This was an atrocious crime - a deep and dreadful act of iniquity. It was committed knowingly, and without excuse, Act 5:4. It was important that sudden and exemplary punishment should follow it, because the society of Christians was just then organized, and it was designed that it should be a "pure" society, and should be regarded as a body of holy men. Much depended on making an "impression" on the people that sin could not be allowed in this new community, but would be detected and punished.
(2) God has often, in a most solemn manner, shown his abhorrence of hypocrisy and insincerity. By awful declarations and fearful judgments he has declared his displeasure at it. In a particular manner, no small part of the preaching of the Saviour was employed in detecting the hypocrisy of the scribes and Pharisees, and denouncing heavy judgments on them. See mat 23 throughout for the most sublime and awful denunciation of hypocrisy anywhere to be found. Compare Mar 12:15; Luk 12:1; Ti1 4:2; Job 8:13; Job 13:16; Job 15:34; Job 20:5; Job 36:13; Mat 7:5; Luk 11:44. In the very beginning of the Christian church it was important, by a decided and awful act, to impress upon the church and the world the danger and guilt of hypocrisy. Well did the Saviour know that it would be one of the most insidious and deadly foes to the purity of the church; and at its very "threshold," therefore, he set up this solemn warning to guard it, and laid the bodies of Ananias and Sapphira in the path of every hypocrite that would enter the church. If they enter and are destroyed, they cannot plead that they were not fully warned. If they practice iniquity "in" the church, they cannot plead ignorance of the fact that God intends to detect and punish them.
(3) the apostles were just then establishing their authority. They claimed to be under the influence of inspiration. To establish that, it was necessary to show that they could know the views and motives of those who became connected with the church. If easily imposed on, it would go far to destroy their authority and their claim to infallibility. If they showed that they could detect hypocrisy, even where most artfully concealed, it would establish the divine authority of their message. At the "commencement" of their work, therefore, they gave this decisive and most awful proof that they were under the guidance of an infallible Teacher.
(4) this case does not stand alone in the New Testament. It is clear from other instances that the apostles had the power of punishing sinners, and that a violation of the commands of Christ was attended by sudden and fearful judgments. See Co1 11:30, and the case of Elymas the sorcerer in Act 13:8-11.
(5) neither does this event stand alone in the history of the world. Acts of judgment sometimes occur as sudden and decided, in the providence of God, as in this case. The profane man, the drunkard, the profligate offender is sometimes suddenly stricken down, as in this instance. Cases have not been uncommon where the blasphemer has been smitten in death with the curse on his lips; and God often thus comes forth in judgment to slay the wicked, and to show that there is a God that reigns in the earth. This narrative cannot be objected to as improbable until "all" such cases are disposed of, nor can this infliction be regarded as unjust until all the instances where people die by remorse of conscience, or by the direct judgment of heaven, are "proved" to be unjust also.
In view of this narrative, we may remark:
(1) That God searches the heart, and knows the purposes of the soul. Compare Ps. 139.
(2) God judges the "motives" of people. It is not so much the "external" act, as it is the views and feelings by which it is prompted, that determines the character of the act.
(3) God will bring forth sin which man may not be able to detect, or which may elude human justice. The day is coming when the secrets of all hearts shall be Rev_ealed, and God will reward every man according as his works shall be.
(4) Fraud and hypocrisy will be detected. They are often detected in this life. The providence of God often lays them open to human view, and overwhelms the soul in shame at the guilt which was long concealed. But if not in this life, yet the day is coming when they will be disclosed, and the sinner shall stand "Rev_ealed" to an assembled universe.
(5) we have here an illustration of the power of conscience. If "such" was its overwhelming effect "here," what will it be when all the crimes of the life shall be disclosed in the day of judgment, and when the soul shall sink to the woes of hell? Through "eternity" the conscience will do its office; and these terrible inflictions will go on from age to age, foRev_er and ever, in the dark World of hell.
(6) we see here the guilt of attempting to impose on God in regard to "property." There is no subject in which people are more liable to hypocrisy; none in which they are more apt to keep back a "part." Christians professedly devote all that they have to God. They profess to believe that he has a "right" to the silver and the gold, and the cattle on a thousand hills, Psa 1:1-6. 10. Their "property," as well as their bodies and their spirits, they have devoted to him, and they profess to desire to employ it as "he" shall direct and please. And yet, is it not clear that the sin of Ananias has not ceased in the church? How many professing Christians there are who give "nothing" really to God; who contribute nothing for the poor and needy; who devote nothing, or next to nothing, to any purposes of benevolence; who would employ "million" for their own gratification, and their families, "but not a cent for tribute" to God. The case of Ananias is, to all such, a case of most fearful warning. And on no point should Christians more faithfully examine themselves than in regard to the professed devotion of their "property" to God. If God punished this sin in the beginning of the Christian church, he will do it still in its progress; and in nothing have professed Christians more to fear his wrath than on this very subject.
(7) sinners should fear and tremble before God. He holds their breath in his hands. He can cut them down in an instant. The bold blasphemer, the unjust man, the liar, the scoffer, he can destroy in a moment, and sink them in all the woes of hell. Nor have they any security that he will not do it. The profane man has no evidence that he will live to finish the curse which he has begun; nor the drunkard that he will again become sober; nor the seducer that God will not arrest him in his act of wickedness and send him down to hell! The sinner walks over the grave, and over hell! In an instant he may die, and be summoned to the judgment-seat of God! How awful it is to sin in a world like this; and how fearful the doom which "must" soon overtake the ungodly!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: How: Gen 3:9-13; Luk 16:2; Rom 3:19
have: Act 23:20-22; Deu 13:6-8; Pro 11:21, Pro 16:5; Psa 50:18; Mic 7:3
to tempt: Act 5:3, Act 5:4; Exo 17:2, Exo 17:7; Num 14:22; Psa 78:18-20, Psa 78:40, Psa 78:41, Psa 78:56, Psa 95:8-11; Mat 4:7; Co1 10:9
the feet: Act 5:6; Kg2 6:32; Rom 10:15
Geneva 1599
5:9 Then Peter said unto her, How is it that ye have agreed together to (e) tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband [are] at the (f) door, and shall carry thee out.
(e) Look how often men do things with an evil conscience; and so they pronounce sentence against themselves, and as much as in them lies, they provoke God to anger, as they do this on purpose, in order to test whether he is just and almighty or not.
(f) Are at hand.
John Gill
5:9 Then Peter said unto her, how is it that ye have agreed together,.... For husband and wife to agree together in what is good, in things civil, honest, and lawful, and in religious matters, is very commendable; but to agree in a fraud, in a lie, is very dreadful:
to tempt the Spirit of the Lord; to try whether the apostles had the Spirit of the Lord, or not; and whether the Spirit of the Lord that was in them was omniscient and omnipotent, would take any notice of it, and inflict punishment for it:
behold, the feet of them which have buried thy husband are at the door; which Peter knew either by hearing the sound of their feet, as Ahijah the prophet heard the sound of the feet of Jeroboam's wife, as she came in at the door, 3Kings 14:6 or by the same spirit as Elisha knew that Gehazi ran after Naaman, and received money and garments from him, 4Kings 5:26 and shall carry thee out; of this house dead, and bury thee, as they have thy husband.
Robert Jamieson, A. R. Fausset and David Brown
5:9 How is it that ye have agreed together--(See on Acts 5:2).
to tempt the Spirit--try whether they could escape detection by that omniscient Spirit of whose supernatural presence with the apostles they had had such full evidence.
feet of them that buried thy husband are at the door--How awfully graphic!
5:105:10: Եւ անկաւ անդէն առ ոտս նորա՝ եւ եհա՛ն զոգի. մտին երիտասարդքն՝ գտին զնա մեռեալ, եւ հանին թաղեցի՛ն առ առն իւրում[2187]։ [2187] Օրինակ մի. Եւ հանեալ թաղեցին զնա առ։
10. Եւ նա իսկոյն ընկաւ նրա ոտքերի առաջ եւ շունչը փչեց: Երիտասարդները ներս մտան եւ նրան մեռած գտան. եւ հանեցին թաղեցին իր ամուսնու մօտ:
10 Եւ իսկոյն կինը անոր ոտքերուն քով ինկաւ ու հոգի տուաւ եւ երիտասարդները ներս մտնելով՝ զանիկա մեռած գտան ու հանեցին իր էրկանը քով թաղեցին։
Եւ անկաւ անդէն առ ոտս նորա եւ եհան զոգի, մտին երիտասարդքն, գտին զնա մեռեալ եւ հանին թաղեցին առ առն իւրում:

5:10: Եւ անկաւ անդէն առ ոտս նորա՝ եւ եհա՛ն զոգի. մտին երիտասարդքն՝ գտին զնա մեռեալ, եւ հանին թաղեցի՛ն առ առն իւրում[2187]։
[2187] Օրինակ մի. Եւ հանեալ թաղեցին զնա առ։
10. Եւ նա իսկոյն ընկաւ նրա ոտքերի առաջ եւ շունչը փչեց: Երիտասարդները ներս մտան եւ նրան մեռած գտան. եւ հանեցին թաղեցին իր ամուսնու մօտ:
10 Եւ իսկոյն կինը անոր ոտքերուն քով ինկաւ ու հոգի տուաւ եւ երիտասարդները ներս մտնելով՝ զանիկա մեռած գտան ու հանեցին իր էրկանը քով թաղեցին։
zohrab-1805▾ eastern-1994▾ western am▾
5:1010: Вдруг она упала у ног его и испустила дух. И юноши, войдя, нашли ее мертвою и, вынеся, похоронили подле мужа ее.
5:10  ἔπεσεν δὲ παραχρῆμα πρὸς τοὺς πόδας αὐτοῦ καὶ ἐξέψυξεν· εἰσελθόντες δὲ οἱ νεανίσκοι εὖρον αὐτὴν νεκράν, καὶ ἐξενέγκαντες ἔθαψαν πρὸς τὸν ἄνδρα αὐτῆς.
5:10. ἔπεσεν (It-had-fallen) δὲ (moreover) παραχρῆμα (beside-to-an-affording-to) πρὸς (toward) τοὺς (to-the-ones) πόδας (to-feet) αὐτοῦ (of-it) καὶ (and) ἐξέψυξεν: (it-breathed-out) εἰσελθόντες ( having-had-came-into ) δὲ (moreover,"οἱ (the-ones) νεανίσκοι ( youthed-of ,"εὗρον (they-had-found) αὐτὴν (to-it) νεκράν, (to-en-deaded) καὶ (and) ἐξενέγκαντες ( having-beared-out ) ἔθαψαν (they-interred) πρὸς (toward) τὸν (to-the-one) ἄνδρα (to-a-man) αὐτῆς. (of-it)
5:10. confestim cecidit ante pedes eius et exspiravit intrantes autem iuvenes invenerunt illam mortuam et extulerunt et sepelierunt ad virum suumImmediately, she fell down before his feet and gave up the ghost. And the young men coming in found her dead: and carried her out and buried her by her husband.
10. And she fell down immediately at his feet, and gave up the ghost: and the young men came in and found her dead, and they carried her out and buried her by her husband.
5:10. Immediately, she fell down before his feet and expired. Then the young men entered and found her dead. And they carried her out and buried her next to her husband.
5:10. Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying [her] forth, buried [her] by her husband.
Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying [her] forth, buried [her] by her husband:

10: Вдруг она упала у ног его и испустила дух. И юноши, войдя, нашли ее мертвою и, вынеся, похоронили подле мужа ее.
5:10  ἔπεσεν δὲ παραχρῆμα πρὸς τοὺς πόδας αὐτοῦ καὶ ἐξέψυξεν· εἰσελθόντες δὲ οἱ νεανίσκοι εὖρον αὐτὴν νεκράν, καὶ ἐξενέγκαντες ἔθαψαν πρὸς τὸν ἄνδρα αὐτῆς.
5:10. confestim cecidit ante pedes eius et exspiravit intrantes autem iuvenes invenerunt illam mortuam et extulerunt et sepelierunt ad virum suum
Immediately, she fell down before his feet and gave up the ghost. And the young men coming in found her dead: and carried her out and buried her by her husband.
5:10. Immediately, she fell down before his feet and expired. Then the young men entered and found her dead. And they carried her out and buried her next to her husband.
5:10. Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying [her] forth, buried [her] by her husband.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: "Испустила дух..." - не по естественному действию удара, но по особенному действию Божию, как и ее муж (5: ст. ). "Обрати внимание (говорит здесь Феофилакт) и на то, что среди своих апостолы строги, а среди чужих удерживаются от наказаний: то и другое естественно. Последнее нужно было для того, чтобы не подумали, что они страхом наказания принуждают людей против их желания обращаться к истинной вере; первое - для того, чтобы обратившимся уже к вере и удостоившимся небесного учения и духовной благодати не позволить стать людьми презренными и святотатцами, особенно вначале, потому что это послужило бы поводом к поношению их проповеди..."
Adam Clarke: Commentary on the Bible - 1831
5:10: Yielded up the ghost - See Act 5:5. It was not by Peter's words, nor through Peter's prayers, nor through shame, nor through remorse, that this guilty pair died, but by an immediate judgment of God. The question of the salvation of Ananias and Sapphira has not been a little agitated; and most seem inclined to hope that, though their sin was punished by this awful display of the Divine judgment, mercy was extended to their souls. For my own part, I think their sin was what the apostle, Jo1 5:16, calls a sin unto death; a sin which must be punished with temporal death, or the death of the body, while mercy was extended to the soul. It was right in this infant state of the Church to show God's displeasure against deceit, fraud, and hypocrisy: had this guilty pair been permitted to live after they had done this evil, this long-suffering would have been infallibly abused by others; and, instead of leading them who had sinned to repentance, might have led them to hardness of heart by causing them to presume on the mercy of God. That hypocrisy may be afraid to show her face, God makes these two an example of his justice; but, because they had not the ordinary respite, we may presume that God extended mercy to them, though cut off almost in the act of sin. Their case, however, cannot become a precedent, allowing them to have received mercy; because those who have seen in this case the severity of God must expect much sorer punishment, if, with such an example before their eyes, they should presume on the mercy of their Maker: this would be doing evil that good might come, and the perdition of such would be just.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: fell: Act 5:5
John Gill
5:10 Then fell she down straightway at his feet,.... In like manner, and by the same hand of God as her husband before:
and yielded up the ghost; died directly:
and the young men came in and found her dead; the young men who had been to inter her husband came into the house at that instant, and found her dead upon the floor, at the feet of the Apostle Peter:
and carrying her forth, buried her by her husband; as it was usual with the Jews to do. So they say (i), that in the cave of Machpelah were buried Adam and Eve, Abraham and Sarah, Isaac and Rebekah, and Jacob and Leah.
(i) Cippi Hebraici, p. 4. T. Bab. Sota, fol. 13. 1.
John Wesley
5:10 The Church - This is the first time it is mentioned: and here is a native specimen of a New Testament Church; which is a company of men, called by the Gospel, grafted into Christ by baptism, animated by love, united by all kind of fellowship, and disciplined by the death of Ananias and Sapphira.
Robert Jamieson, A. R. Fausset and David Brown
5:10 buried her by her husband--The later Jews buried before sunset of the day of death.
5:115:11: Եւ եղեւ երկեւղ մեծ ՚ի վերայ ամենայն եկեղեցւոյն, եւ ՚ի վերայ ամենեցուն որ լուան զայս[2188]։ է [2188] Բազումք. Որ լուանն զայն։
11. Եւ մեծ վախ ընկաւ ամբողջ եկեղեցու ու բոլոր նրանց վրայ, որ այս բանը լսեցին:
11 Եւ մեծ վախ մը ինկաւ բոլոր եկեղեցիին վրայ ու ամենուն վրայ, որոնք այս բաները լսեցին։
Եւ եղեւ երկեւղ մեծ ի վերայ ամենայն եկեղեցւոյն, եւ ի վերայ ամենեցուն որ լուանն զայն:

5:11: Եւ եղեւ երկեւղ մեծ ՚ի վերայ ամենայն եկեղեցւոյն, եւ ՚ի վերայ ամենեցուն որ լուան զայս[2188]։ է
[2188] Բազումք. Որ լուանն զայն։
11. Եւ մեծ վախ ընկաւ ամբողջ եկեղեցու ու բոլոր նրանց վրայ, որ այս բանը լսեցին:
11 Եւ մեծ վախ մը ինկաւ բոլոր եկեղեցիին վրայ ու ամենուն վրայ, որոնք այս բաները լսեցին։
zohrab-1805▾ eastern-1994▾ western am▾
5:1111: И великий страх объял всю церковь и всех слышавших это.
5:11  καὶ ἐγένετο φόβος μέγας ἐφ᾽ ὅλην τὴν ἐκκλησίαν καὶ ἐπὶ πάντας τοὺς ἀκούοντας ταῦτα.
5:11. Καὶ (And) ἐγένετο ( it-had-became ) φόβος (a-fearee) μέγας (great) ἐφ' (upon) ὅλην (to-whole) τὴν (to-the-one) ἐκκλησίαν (to-a-calling-out-unto) καὶ (and) ἐπὶ (upon) πάντας ( to-all ) τοὺς (to-the-ones) ἀκούοντας ( to-hearing ) ταῦτα. (to-the-ones-these)
5:11. et factus est timor magnus in universa ecclesia et in omnes qui audierunt haecAnd there came great fear upon the whole church and upon all that heard these things.
11. And great fear came upon the whole church, and upon all that heard these things.
5:11. And a great fear came over the entire Church and over all who heard these things.
5:11. And great fear came upon all the church, and upon as many as heard these things.
And great fear came upon all the church, and upon as many as heard these things:

11: И великий страх объял всю церковь и всех слышавших это.
5:11  καὶ ἐγένετο φόβος μέγας ἐφ᾽ ὅλην τὴν ἐκκλησίαν καὶ ἐπὶ πάντας τοὺς ἀκούοντας ταῦτα.
5:11. et factus est timor magnus in universa ecclesia et in omnes qui audierunt haec
And there came great fear upon the whole church and upon all that heard these things.
5:11. And a great fear came over the entire Church and over all who heard these things.
5:11. And great fear came upon all the church, and upon as many as heard these things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: "И великий страх объял всю Церковь" - thn ekklhsian. Это - первое наименование общества христиан Церковью. Вторичное указание на чувство страха говорит о его необычайности. От поразительного действия Божией кары страх объявший сначала одних свидетелей происшедшего, распространился теперь на всю Церковь, т. е. на все общество христианское, и на всех слышавших сие, т. е. вне Церкви находившихся, до слуха которых только доходило это известие.
Adam Clarke: Commentary on the Bible - 1831
5:11: Great fear came upon all the Church - This judgment answered the end for which it was inflicted; a deeply religious fear occupied every mind, and hypocrisy and deception were banished from this holy assembly. On the word Church, see the observations at the end of Matthew 16 (note). It has been properly observed that we have in this place a native specimen of a New Testament Church:
1. Called by the Gospel;
2. grafted into Christ by baptism;
3. animated by love;
4. united by all kinds of fellowship;
5. and disciplined by the exemplary punishment of hypocrites.
See Dodd.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: Act 5:5, Act 19:17; Psa 89:7; Jer 32:40; Co1 10:11, Co1 10:12; Phi 2:12; Heb 4:1, Heb 11:7; Heb 12:15, Heb 12:28; Pe1 1:17; Rev 15:4
Geneva 1599
5:11 (2) And great fear came upon all the church, and upon as many as heard these things.
(2) The Lord by his marvellous power bridles some so that they may not hurt the Church: others he keeps in awe and fear of him: and others he draws unto himself.
John Gill
5:11 And great fear came upon all the church,.... Which was still more increased by this instance of Sapphira's death:
and upon as many as heard these things; who were not of the church; See Gill on Acts 5:5.
Robert Jamieson, A. R. Fausset and David Brown
5:11 And great fear came upon all the church, &c.--This effect on the Christian community itself was the chief design of so startling a judgment; which had its counterpart, as the sin itself had, in Achan (Jos. 7:1-26), while the time--at the commencement of a new career--was similar.
5:125:12: Եւ ՚ի ձեռս առաքելոցն լինէին նշա՛նք եւ արուեստք բազումք ՚ի ժողովրդեանն. եւ էին միաբա՛ն ամենեքեան ՚ի սրահին Սողոմոնի[2189]։ [2189] Օրինակ մի. Եւ արուեստք մեծամեծք ՚ի ժո՛՛... ամենեքին միաբան։
12. Եւ առաքեալների ձեռքով բազում նշաններ ու զարմանալի գործեր էին լինում ժողովրդի մէջ. եւ բոլորը, միասիրտ, Սողոմոնի սրահի մէջ էին:
12 Առաքեալներուն ձեռքով շատ նշաններ ու հրաշքներ կ’ըլլային ժողովուրդին մէջ եւ ամէնքը միաբանութեամբ Սողոմոնին Սրահին մէջ էին։
Եւ ի ձեռս առաքելոցն լինէին նշանք եւ արուեստք բազումք ի ժողովրդեանն. եւ էին միաբան ամենեքեան ի սրահին Սողոմովնի:

5:12: Եւ ՚ի ձեռս առաքելոցն լինէին նշա՛նք եւ արուեստք բազումք ՚ի ժողովրդեանն. եւ էին միաբա՛ն ամենեքեան ՚ի սրահին Սողոմոնի[2189]։
[2189] Օրինակ մի. Եւ արուեստք մեծամեծք ՚ի ժո՛՛... ամենեքին միաբան։
12. Եւ առաքեալների ձեռքով բազում նշաններ ու զարմանալի գործեր էին լինում ժողովրդի մէջ. եւ բոլորը, միասիրտ, Սողոմոնի սրահի մէջ էին:
12 Առաքեալներուն ձեռքով շատ նշաններ ու հրաշքներ կ’ըլլային ժողովուրդին մէջ եւ ամէնքը միաբանութեամբ Սողոմոնին Սրահին մէջ էին։
zohrab-1805▾ eastern-1994▾ western am▾
5:1212: Руками же Апостолов совершались в народе многие знамения и чудеса; и все единодушно пребывали в притворе Соломоновом.
5:12  διὰ δὲ τῶν χειρῶν τῶν ἀποστόλων ἐγίνετο σημεῖα καὶ τέρατα πολλὰ ἐν τῶ λαῶ· καὶ ἦσαν ὁμοθυμαδὸν ἅπαντες ἐν τῇ στοᾷ σολομῶντος.
5:12. Διὰ (Through) δὲ (moreover) τῶν (of-the-ones) χειρῶν (of-hands) τῶν (of-the-ones) ἀποστόλων (of-setees-off) ἐγίνετο ( it-was-becoming ) σημεῖα (signlets-of) καὶ (and) τέρατα (anomalies) πολλὰ ( much ) ἐν (in) τῷ (unto-the-one) λαῷ: (unto-a-people) καὶ (and) ἦσαν (they-were) ὁμοθυμαδὸν (passioned-along," πάντες ( all ,"ἐν (in) τῇ (unto-the-one) Στοᾷ (unto-a-Standness) Σολομῶντος: (of-a-Solomon)
5:12. per manus autem apostolorum fiebant signa et prodigia multa in plebe et erant unianimiter omnes in porticu SalomonisAnd by the hands of the apostles were many signs and wonders wrought among the people. And they were all with one accord in Solomon's porch.
12. And by the hands of the apostles were many signs and wonders wrought among the people; and they were all with one accord in Solomon’s porch.
5:12. And through the hands of the Apostles many signs and wonders were accomplished among the people. And they all met with one accord at Solomon’s portico.
5:12. And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon’s porch.
And by the hands of the apostles were many signs and wonders wrought among the people; ( and they were all with one accord in Solomon' s porch:

12: Руками же Апостолов совершались в народе многие знамения и чудеса; и все единодушно пребывали в притворе Соломоновом.
5:12  διὰ δὲ τῶν χειρῶν τῶν ἀποστόλων ἐγίνετο σημεῖα καὶ τέρατα πολλὰ ἐν τῶ λαῶ· καὶ ἦσαν ὁμοθυμαδὸν ἅπαντες ἐν τῇ στοᾷ σολομῶντος.
5:12. per manus autem apostolorum fiebant signa et prodigia multa in plebe et erant unianimiter omnes in porticu Salomonis
And by the hands of the apostles were many signs and wonders wrought among the people. And they were all with one accord in Solomon's porch.
5:12. And through the hands of the Apostles many signs and wonders were accomplished among the people. And they all met with one accord at Solomon’s portico.
5:12. And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon’s porch.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Намереваясь перейти к повествованию о новых гонениях на апостолов со стороны Синедриона, Дееписатель делает несколько общих замечаний о состоянии в это время Церкви Христовой. И прежде всего упоминает о множестве знамений и чудес, совершавшихся не одним Петром, но и вообще апостолами. Эти знамения и чудеса совершались в народе, еще не веровавшем во Христа, и, очевидно, для привлечения к этой вере.

"Все единодушно пребывали в притворе Соломоновом..." Это излюбленное место апостолов - большая крытая галерея при главном входе в храм - было, очевидно, особенно удобным местом для их собраний.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Progress of the Gospel.
12 And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon's porch. 13 And of the rest durst no man join himself to them: but the people magnified them. 14 And believers were the more added to the Lord, multitudes both of men and women.) 15 Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. 16 There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.

We have here an account of the progress of the gospel, notwithstanding this terrible judgment inflicted upon two hypocrites.

I. Here is a general account of the miracles which the apostles wrought (v. 12): By the hands of the apostles were many signs and wonders wrought among the people, many miracles of mercy for one of judgment. Now the gospel power returned to its proper channel, which is that of mercy and grace. God had come out of his place to punish, but now returns to his place, to his mercy-seat again. The miracles they wrought proved their divine mission. They were not a few, but many, of divers kinds and often repeated; they were signs and wonders, such wonders as were confessedly signs of a divine presence and power. They were not done in a corner, but among the people, who were at liberty to enquire into them, and, if there had been any fraud or collusion in them, would have discovered it.

II. We are here told what were the effects of these miracles which the apostles wrought.

1. The church was hereby kept together, and confirmed in its adherence both to the apostles and to one another: They of the church were all with one accord in Solomon's porch. (1.) They met in the temple, in the open place that was called Solomon's porch. It was strange that the rulers of the temple suffered them to keep their meeting there. But God inclined their hearts to tolerate them there awhile, for the more convenient spreading of the gospel; and those who permitted buyers and sellers could not for shame prohibit such preachers and healers there. They all met in public worship; so early was the institution of religious assemblies observed in the church, which must by no means be forsaken or let fall, for in them a profession of religion is kept up. (2.) They were there with one accord, unanimous in their doctrine, worship, and discipline; and there was no discontent nor murmuring about the death of Ananias and Sapphira, as there was against Moses and Aaron about the death of Korah and his company: You have killed the people of the Lord, Num. xvi. 41. The separation of hypocrites, by distinguishing judgments, should make the sincere cleave so much the closer to each other and to the gospel ministry.

2. It gained the apostles, who were the prime ministers in Christ's kingdom, very great respect. (1.) The other ministers kept their distance: Of the rest of their company durst no man join himself to them, as their equal or an associate with them; though others of them were endued with the Holy Ghost, and spoke with tongues, yet none of them at this time did such signs and wonders as the apostles did: and therefore they acknowledged their superiority, and in every thing yielded to them. (2.) All the people magnified them, and had them in great veneration, spoke of them with respect, and represented them as the favourites of Heaven, and unspeakable blessings to this earth. Though the chief priests vilified them, and did all they could to make them contemptible, this did not hinder the people from magnifying them, who saw the thing in a true light. Observe, The apostles were far from magnifying themselves; they transmitted the glory of all they did very carefully and faithfully to Christ, and yet the people magnified them; for those that humble themselves shall be exalted, and those honoured that honour God only.

3. The church increased in number (v. 14): Believers were the more added to the Lord, and no doubt joined themselves to the church, when they saw that God was in it of a truth, even multitudes both of men and women. They were so far from being deterred by the example that was made of Ananias and Sapphira that they were rather invited by it into a society that kept such a strict discipline. Observe, (1.) Believers are added to the Lord Jesus, joined to him, and so joined to his mystical body, from which nothing can separate us and cut us off, but that which separates us and cuts us off from Christ. Many have been brought to the Lord, and yet there is room for others to be added to him, added to the number of those that are united to him; and additions will still be making till the mystery of God shall be finished, and the number of the elect accomplished. (2.) Notice is taken of the conversion of women as well as men; more notice than generally was in the Jewish church, in which they neither received the sign of circumcision nor were obliged to attend the solemn feasts; and the court of the women was one of the outer courts of the temple. But, as among those that followed Christ while he was upon earth, so among those that believed on him after he went to heaven, great notice was taken of the good women.

4. The apostles had abundance of patients, and gained abundance of reputation both to themselves and their doctrine by the cure of them all, v. 15, 16. So many signs and wonders were wrought by the apostles that all manner of people put in for the benefit of them, both in city and country, and had it. (1.) In the city: They brought forth their sick into the streets; for it is probable that the priests would not suffer them to bring them into the temple to Solomon's porch, and the apostles had not leisure to go to the houses of them all. And they laid them on beds and couches (because they were so weak that they could neither go nor stand), that at the least the shadow of Peter, passing by, might overshadow some of them, though it could not reach them all; and, it should seem, it had the desired effect, as the woman's touch of the hem of Christ's garment had; and in this, among other things, that word of Christ was fulfilled, Greater works than these shall you do. God expresses his care of his people, by his being their shade on their right hand; and the benign influences of Christ as a king are compared to the shadow of a great rock. Peter comes between them and the sun, and so heals them, cuts them off from a dependence upon creature sufficiency as insufficient, that they may expect help only from that Spirit of grace with whom he was filled. And, if such miracles were wrought by Peter's shadow, we have reason to think they were so by the other apostles, as by the handkerchiefs from Paul's body (ch. xix. 12), no doubt both being with an actual intention in the minds of the apostles thus to heal; so that it is absurd to infer hence a healing virtue in the relics of saints that are dead and gone; we read not of any cured by the relics of Christ himself, after he was gone, as certainly we should if there had been any such thing. (2.) In the country towns: Multitudes came to Jerusalem from the cities round about, bringing sick folks that were afflicted in body, and those that were vexed with unclean spirits, that were troubled in mind, and they were healed every one; distempered bodies and distempered minds were set to rights. Thus opportunity was given to the apostles, both to convince people's judgments by these miracles of the heavenly origin of the doctrine they preached, and also to engage people's affections both to them and it, by giving them a specimen of its beneficial tendency to the welfare of this lower world.
Adam Clarke: Commentary on the Bible - 1831
5:12: By the hands of the apostles - This verse should be read with the 15th, to which it properly belongs.
Solomon's porch - See the note on Joh 10:23.
Albert Barnes: Notes on the Bible - 1834
5:12: And by the hands ... - By the apostles. This verse should be read in connection with the 15th, to which it belongs.
Signs and wonders - Miracles. See the notes on Act 2:43.
With one accord - With one "mind," or intention. See the notes on Act 1:14.
In Solomon's porch - See the Mat 21:12 note; Joh 10:23 note. They were doubtless there for the purpose of worship. It does not mean that they were there constantly, but at the regular periods of worship. Probably they had two designs in this; one was, to join in the public worship of God in the usual manner with the people, for they did not design to leave the temple service; the other, that they might have opportunity to preach to the people assembled there. In the presence of the great multitudes who came up to worship, they had an opportunity of making known the doctrines of Jesus, and of confirming them by miracles, the reality of which could not be denied, and which could not be resisted, as proofs that Jesus was the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: by: Act 2:43, Act 3:6, Act 3:7, Act 4:30, Act 4:33, Act 9:33, Act 9:40, Act 14:3, Act 14:8-10, Act 16:18, Act 19:11; Mar 16:17, Mar 16:18; Mar 16:20; Rom 15:19; Co2 12:12; Heb 2:4
they: Act 1:14, Act 2:42, Act 2:46, Act 4:32
in: Act 3:11; Joh 10:23
John Gill
5:12 And by the hands of the apostles were many signs and wonders wrought,.... That is, by their means, or by them as instruments, or through the imposition of their hands on persons, many miraculous and wonderful cures, as well as other extraordinary actions, were performed:
among the people; the common people, who attended in great numbers on their ministry, when the chief men and rulers of the nation despised them.
And they were all with one accord in Solomon's porch; which is to be understood not of the whole church, nor of the hundred and twenty disciples, but of the twelve apostles, who met in this place to preach the Gospel to the people; and they were agreed in their doctrine and practice, and were united in their affections to one another. Of Solomon's porch; see Gill on Jn 10:23. These words, with what follow to the 15th verse, are to be read in a parenthesis.
John Wesley
5:12 And they were all - All the believers.
Robert Jamieson, A. R. Fausset and David Brown
5:12 THE PROGRESS OF THE NEW CAUSE LEADS TO THE ARREST OF THE APOSTLES--THEY ARE MIRACULOUSLY DELIVERED FROM PRISON, RESUME THEIR TEACHING, BUT ALLOW THEMSELVES TO BE CONDUCTED BEFORE THE SAMHEDRIM. (Acts 5:12-26)
Solomon's Porch--(See on Jn 10:23).
5:135:13: Եւ յայլոց անտի ո՛չ ոք իշխէր մերձենալ առ նոսա. այլ յարգէր զնոսա ժողովուրդն[2190]։ [2190] Ոմանք. Այլ արգէր։
13. Ուրիշներից ոչ ոք չէր համարձակւում մօտենալ նրանց, իսկ ժողովուրդը նրանց յարգում էր:
13 Ոեւէ մէկը չէր համարձակեր անոնց յարիլ, թէեւ ժողովուրդը կը մեծարէր զանոնք։
Եւ յայլոց անտի ոչ ոք իշխէր մերձենալ առ նոսա. այլ յարգէր զնոսա ժողովուրդն:

5:13: Եւ յայլոց անտի ո՛չ ոք իշխէր մերձենալ առ նոսա. այլ յարգէր զնոսա ժողովուրդն[2190]։
[2190] Ոմանք. Այլ արգէր։
13. Ուրիշներից ոչ ոք չէր համարձակւում մօտենալ նրանց, իսկ ժողովուրդը նրանց յարգում էր:
13 Ոեւէ մէկը չէր համարձակեր անոնց յարիլ, թէեւ ժողովուրդը կը մեծարէր զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
5:1313: Из посторонних же никто не смел пристать к ним, а народ прославлял их.
5:13  τῶν δὲ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς, ἀλλ᾽ ἐμεγάλυνεν αὐτοὺς ὁ λαός·
5:13. τῶν (of-the-ones) δὲ (moreover) λοιπῶν ( of-remaindered ) οὐδεὶς (not-moreover-one) ἐτόλμα (it-was-venturing-unto) κολλᾶσθαι (to-be-cohered-unto) αὐτοῖς: (unto-them,"ἀλλ' (other) ἐμεγάλυνεν (it-was-greatening) αὐτοὺς (to-them,"ὁ (the-one) λαός, (a-people,"
5:13. ceterorum autem nemo audebat coniungere se illis sed magnificabat eos populusBut of the rest no man durst join himself unto them: but the people magnified them.
13. But of the rest durst no man join himself to them: howbeit the people magnified them;
5:13. And among the others, no one dared to join himself to them. But the people magnified them.
5:13. And of the rest durst no man join himself to them: but the people magnified them.
And of the rest durst no man join himself to them: but the people magnified them:

13: Из посторонних же никто не смел пристать к ним, а народ прославлял их.
5:13  τῶν δὲ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς, ἀλλ᾽ ἐμεγάλυνεν αὐτοὺς ὁ λαός·
5:13. ceterorum autem nemo audebat coniungere se illis sed magnificabat eos populus
But of the rest no man durst join himself unto them: but the people magnified them.
5:13. And among the others, no one dared to join himself to them. But the people magnified them.
5:13. And of the rest durst no man join himself to them: but the people magnified them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: "Из посторонних же никто не смел пристать к ним..." Так было сильно чувство некоторого благоговейного страха и недоумения пред ними, как необыкновенными людьми, особенно когда видели их в единодушном благоговейно-молитвенном настроении.
Adam Clarke: Commentary on the Bible - 1831
5:13: And of the rest, durst no man join him self to them - Who were these called the rest, των λοιπων? Dr. Lightfoot thinks the 120 are intended, of which he supposes Ananias to have been one; who, all seeing such wonders wrought by the apostles, were afraid to associate themselves with them in any way of equality, as they saw that God put peculiar honor upon them. Calmet more rationally observes, that the Jewish nation was then divided into many different sects, who entertained widely different opinions on various articles. The apostles adopted none of these jarring sentiments, and none of the different sects dared to join themselves to them; neither Pharisees, Sadducees, nor Herodians, as such, were found in this simple, holy Church. The people felt the force and power of the apostles' doctrine, and magnified them, no more attending to the teaching of the others: the apostles taught them as men having authority, and not as the scribes and Pharisees. This irritated the high priest and his Sadducean council, and led them to adopt the measures mentioned below, Act 5:17.
Albert Barnes: Notes on the Bible - 1834
5:13: And of the rest - Different interpretations have been given of this expression. Lightfoot supposes that by "the rest" are meant the remainder of the 120 disciples of whom Ananias had been one; and that they feared to put themselves on an equality with the apostles. But this interpretation seems to be far-fetched. Kuinoel supposes that by "the rest" are meant those who had not already joined with the apostles, whether Christians or Jews, and that they were deterred by the fate of Ananias. Pricaeus, Morus, Rosenmueller, Schleusner, and others, suppose that by "the rest" are meant the "rich" men, or the people of authority and influence among the Jews, of whom Ananias was one, and that they were deterred from it by the fate of Ananias. This is by far the most probable opinion, because:
(1) There is an evident contrast between them and the people; "the rest," that is, the others of the rich and great, feared to join with them; but "the people," the common people, magnified them.
(2) the fate of Ananias was suited to have this effect on the rich and great.
(3) Similar instances had occurred before, that the great, though they believed on Jesus, were afraid to come forth publicly and profess him before people. See Joh 12:42-43; Joh 5:44.
(4) the phrase "the rest" denotes sometimes what is more excellent, or which is superior in value or importance to something else. See Luk 12:26.
Join himself - Become united to, or associated with. The rich and the great then, as now, stood aloof from them, and were deterred by fear or shame from professing attachment to the Lord Jesus.
But the people - The mass of the people; the body of the nation.
Magnified them - Honored them; regarded them with Rev_erence and fear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: of: Act 5:5; Num 17:12, Num 17:13, Num 24:8-10; Sa1 16:4, Sa1 16:5; Kg1 17:18; Isa 33:14; Luk 12:1, Luk 12:2; Luk 14:26-35; Joh 9:22, Joh 12:42, Joh 19:38; Pe2 2:20-22
but: Act 2:47, Act 4:21, Act 19:17; Luk 19:37, Luk 19:38, Luk 19:48
Geneva 1599
5:13 And of the rest durst no man join himself to them: but the people (g) magnified them.
(g) Highly praised them.
John Gill
5:13 And of the rest durst no man join himself to them,.... By the rest are meant, either those that were without the church, and those either the profane and persecuting sort, who durst not come nigh the apostles to touch them, or say one word to them, for fear of being struck dead; and so the Ethiopic version renders it, "and then there was no more any man that durst restrain them", or go about to hinder them from preaching: or the better sort, such who attended on the word, and were either real believers or hypocrites, who durst not, one nor the other, join themselves to them, because of what happened to Ananias and Sapphira; which not only deterred hypocrites from coming into the church, but also kept off such who were really converted persons; but this sense seems to be contradicted in the following verse. Rather therefore by them are meant those within the church, and not only the private members of it, but the ministers of the word, of which number Ananias might have been; these, the rest of them, durst not come nigh the apostles, or familiarly converse with them, much less put themselves upon an equal foot with them, but with great reverence of them kept their distance from them:
but the people magnified them; both the ministers of the word, as Barnabas and others, who showed such a respect to the apostles, they having extraordinary gifts, and extraordinary things also being done by them, and especially the twelve apostles; these the people in general spoke well of, praised and cried up as marvellous men, because of what was done by them.
John Wesley
5:13 None of the rest - No formalists or hypocrites, durst join themselves - In an outward show only, like Ananias and Sapphira.
Robert Jamieson, A. R. Fausset and David Brown
5:13 of the rest durst no man join himself, &c.--Of the unconverted none ventured, after what had taken place, to profess discipleship; but yet their number continually increased.
5:145:14: Եւ առաւե՛լ եւս յաւելուին հաւատացեալքն ՚ի Տէր, բազմութիւն արանց եւ կանանց.
14. Եւ աւելի ու աւելի էին շատանում Տիրոջը հաւատացողները՝ տղամարդկանց եւ կանանց բազմութիւնը.
14 Տէրոջը հաւատացողները ա՛լ աւելի կը շատնային, այրեր եւ կիներ բազմութեամբ,
Եւ առաւել եւս յաւելուին հաւատացեալքն ի Տէր, բազմութիւն արանց եւ կանանց:

5:14: Եւ առաւե՛լ եւս յաւելուին հաւատացեալքն ՚ի Տէր, բազմութիւն արանց եւ կանանց.
14. Եւ աւելի ու աւելի էին շատանում Տիրոջը հաւատացողները՝ տղամարդկանց եւ կանանց բազմութիւնը.
14 Տէրոջը հաւատացողները ա՛լ աւելի կը շատնային, այրեր եւ կիներ բազմութեամբ,
zohrab-1805▾ eastern-1994▾ western am▾
5:1414: Верующих же более и более присоединялось к Господу, множество мужчин и женщин,
5:14  μᾶλλον δὲ προσετίθεντο πιστεύοντες τῶ κυρίῳ πλήθη ἀνδρῶν τε καὶ γυναικῶν,
5:14. μᾶλλον (more-such) δὲ (moreover) προσετίθεντο (they-were-being-placed-toward) πιστεύοντες ( trusting-of ) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) πλήθη (repletions) ἀνδρῶν (of-men) τε (also) καὶ (and) γυναικῶν: (of-women)
5:14. magis autem augebatur credentium in Domino multitudo virorum ac mulierumAnd the multitude of men and women who believed in the Lord was more increased:
14. and believers were the more added to the Lord, multitudes both of men and women;
5:14. Now the multitude of men and women who believed in the Lord was ever increasing,
5:14. And believers were the more added to the Lord, multitudes both of men and women.)
And believers were the more added to the Lord, multitudes both of men and women:

14: Верующих же более и более присоединялось к Господу, множество мужчин и женщин,
5:14  μᾶλλον δὲ προσετίθεντο πιστεύοντες τῶ κυρίῳ πλήθη ἀνδρῶν τε καὶ γυναικῶν,
5:14. magis autem augebatur credentium in Domino multitudo virorum ac mulierum
And the multitude of men and women who believed in the Lord was more increased:
5:14. Now the multitude of men and women who believed in the Lord was ever increasing,
5:14. And believers were the more added to the Lord, multitudes both of men and women.)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
5:14: And believers were the more added to the Lord - Believers:
1. Those who credited the Divine mission of Christ.
2. That he was the Messiah.
3. That he died for their sins.
4. That he rose again.
5. That he ascended into heaven.
6. That he sent down the gift of the Holy Spirit.
7. That he ever appeared in the presence of God for them.
8. That it was he who gives repentance and remission of sins. And,
9. He by whom the world is to be judged.
These were simple articles, of the truth of which they had the fullest evidence.
Albert Barnes: Notes on the Bible - 1834
5:14: And believers - This is the name by which Christians were designated, because one of the main things that distinguished them was that they "believed" that Jesus was the Christ. It is also an incidental proof that none should join themselves to the church who are not "believers"; that is, who do not profess to be Christians in heart and in life.
Were the more added - The effect of all these things was to increase the number of converts. Their persecutions, their preaching, and the judgment of God, "all" tended to impress the minds of the people, and to lead them to the Lord Jesus Christ. Compare Act 4:4. Though the judgment of God had the effect of deterring hypocrites from entering the church - though it produced awe and caution, yet still the number of true converts was increased. An effort to keep the church pure by wholesome discipline, and by cutting off unworthy members, however rich or honored, so far from weakening its true strength, has a tendency greatly to increase its numbers as well as its purity. People will not seek to enter a corrupt church, or regard it as worth any effort to be connected with a society that does not endeavor to be pure.
Multitudes - Compare Act 4:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: believers: Act 2:41, Act 2:47, Act 4:4, Act 6:7, Act 9:31, Act 9:35, Act 9:42; Isa 44:3-5, Isa 45:24, Isa 55:11-13
multitudes: Act 8:3, Act 8:12, Act 9:2, Act 22:4; Exo 35:22; Deu 29:11, Deu 29:12, Deu 31:11, Deu 31:12; Sa2 6:19; Ezr 10:1; Neh 8:2; Co1 11:11, Co1 11:12; Gal 3:28
John Gill
5:14 And believers were the more added to the Lord,.... That is, to the church, as in Acts 2:47 over which Christ was Lord and head; for they were added to the Lord before, by believing in him, when they gave up themselves to him, to be saved by him; and now to the apostles, and the church by the will of God; and this case of Ananias and Sapphira was so far from hindering persons from coming into the church, that there were greater additions made to it than before, even of such as were true believers in Christ. The Ethiopic version reads, "and many were added who believed in our Lord"; the Arabic version, "they that believed in the Lord increased"; the Syriac version, "and they more increased who believed in the Lord"; and so the Vulgate Latin version, "but the multitude of them that believe in the Lord were the more increased"; all of them reading the phrase, "the Lord", not in construction with the word "added", but with "believers: multitudes both of men and women"; the weaker sex were not intimidated any more than the men, such power went along with the word, and such grace was bestowed upon them. This church must now be prodigiously numerous, for before these additions, eight thousand had been added to the hundred and twenty; such success the Gospel had, and such progress it made in the hands of such mean and contemptible persons, notwithstanding the opposition of the chief men of the nation to it.
John Wesley
5:14 But so much the more were true believers added, because unbelievers kept at a distance.
5:155:15: մինչեւ ՚ի հրապարակսն հանել զհիւանդս՝ եւ դնել պատգարակօք եւ մահճօք իւրեանց, զի ընդ անցանելն Պետրոսի՝ գոնէ հովանին նորա հասցէ ումեք ՚ի նոցանէ[2191]։ [2191] Ոմանք. ՚Ի հրապարակս... գոնեա հովանի նորա։
15. այնքան, որ հիւանդներին հանում էին հրապարակները եւ դնում պատգարակներով ու իրենց մահիճներով, որպէսզի Պետրոսի անցնելու ժամանակ գոնէ նրա ստուերը հասնի նրանցից մէկին:
15 Այնպէս որ հիւանդները հրապարակները կը հանէին եւ պատգարակներով ու մահիճներով կը դնէին, որպէս զի Պետրոսին անցնելու ատենը՝ գոնէ անոր շուքը անոնց մէկուն վրայ իյնայ։
մինչեւ ի հրապարակսն հանել զհիւանդս, եւ դնել պատգարակօք եւ մահճօք իւրեանց, զի ընդ անցանելն Պետրոսի` գոնէ հովանի նորա հասցէ ումեք ի նոցանէ:

5:15: մինչեւ ՚ի հրապարակսն հանել զհիւանդս՝ եւ դնել պատգարակօք եւ մահճօք իւրեանց, զի ընդ անցանելն Պետրոսի՝ գոնէ հովանին նորա հասցէ ումեք ՚ի նոցանէ[2191]։
[2191] Ոմանք. ՚Ի հրապարակս... գոնեա հովանի նորա։
15. այնքան, որ հիւանդներին հանում էին հրապարակները եւ դնում պատգարակներով ու իրենց մահիճներով, որպէսզի Պետրոսի անցնելու ժամանակ գոնէ նրա ստուերը հասնի նրանցից մէկին:
15 Այնպէս որ հիւանդները հրապարակները կը հանէին եւ պատգարակներով ու մահիճներով կը դնէին, որպէս զի Պետրոսին անցնելու ատենը՝ գոնէ անոր շուքը անոնց մէկուն վրայ իյնայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1515: так что выносили больных на улицы и полагали на постелях и кроватях, дабы хотя тень проходящего Петра осенила кого из них.
5:15  ὥστε καὶ εἰς τὰς πλατείας ἐκφέρειν τοὺς ἀσθενεῖς καὶ τιθέναι ἐπὶ κλιναρίων καὶ κραβάττων, ἵνα ἐρχομένου πέτρου κἂν ἡ σκιὰ ἐπισκιάσῃ τινὶ αὐτῶν.
5:15. ὥστε (as-also) καὶ (and) εἰς (into) τὰς (to-the-ones) πλατείας ( to-broad ) ἐκφέρειν (to-bear-out) τοὺς (to-the-ones) ἀσθενεῖς ( to-un-vigored ) καὶ (and) τιθέναι (to-place) ἐπὶ (upon) κλιναρίων (of-reclinelings) καὶ (and) κραβάττων, (of-matresses,"ἵνα (so) ἐρχομένου ( of-coming ) Πέτρου (of-a-Petros) κἂν (and-ever) ἡ (the-one) σκιὰ (a-shadow) ἐπισκιάσει (it-shall-upon-shadow-to) τινὶ (unto-a-one) αὐτῶν. (of-them)
5:15. ita ut in plateas eicerent infirmos et ponerent in lectulis et grabattis ut veniente Petro saltim umbra illius obumbraret quemquam eorumInsomuch that they brought forth the sick into the streets and laid them on beds and couches, that, when Peter came, his shadow at the least might overshadow any of them and they might be delivered from their infirmities.
15. insomuch that they even carried out the sick into the streets, and laid them on beds and couches, that, as Peter came by, at the least his shadow might overshadow some one of them.
5:15. so much so that they laid the infirm in the streets, placing them on beds and stretchers, so that, as Peter arrived, at least his shadow might fall upon any one of them, and they would be freed from their infirmities.
5:15. Insomuch that they brought forth the sick into the streets, and laid [them] on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them.
Insomuch that they brought forth the sick into the streets, and laid [them] on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them:

15: так что выносили больных на улицы и полагали на постелях и кроватях, дабы хотя тень проходящего Петра осенила кого из них.
5:15  ὥστε καὶ εἰς τὰς πλατείας ἐκφέρειν τοὺς ἀσθενεῖς καὶ τιθέναι ἐπὶ κλιναρίων καὶ κραβάττων, ἵνα ἐρχομένου πέτρου κἂν ἡ σκιὰ ἐπισκιάσῃ τινὶ αὐτῶν.
5:15. ita ut in plateas eicerent infirmos et ponerent in lectulis et grabattis ut veniente Petro saltim umbra illius obumbraret quemquam eorum
Insomuch that they brought forth the sick into the streets and laid them on beds and couches, that, when Peter came, his shadow at the least might overshadow any of them and they might be delivered from their infirmities.
5:15. so much so that they laid the infirm in the streets, placing them on beds and stretchers, so that, as Peter arrived, at least his shadow might fall upon any one of them, and they would be freed from their infirmities.
5:15. Insomuch that they brought forth the sick into the streets, and laid [them] on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them.
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
15: При многочисленности чудесных исцелений, совершавшихся вообще руками апостольскими, Дееписатель отмечает особую удивительность исцелений Петра, у которого даже тень, осеняя больных, даровала им исцеление. Правда, Дееписатель не говорит об этом прямо, но дает достаточно понять из того, что больных выносили на улицу для осенения тенью проходящего Петра. Очевидно, народ убедился в целебной силе тени Петра, и убедился не иначе, как после опытов исцеления от этой тени. Как одно прикосновение к одежде Христа, даже без других действий Христовых, сопровождалось исцелением прикасавшихся (Мф IX:20: и др. ), так одно осенение тени Петровой производило исцеление. "Велика вера приходящих, - говорит по сему поводу Златоуст. - Даже больше, чем было при Христе. При Христе не было того, чтобы больше получали исцеление на стогнах и от тени. Отчего же это происходило? Оттого, что Христос предвозвестил, сказав (Ин XIV:12): "верующий в Меня, дела, которые творю Я, и он сотворит, и больше сих сотворит". Так "со всех сторон возрастало удивление к апостолам: и со стороны уверовавших, и со стороны исцеленных, и со стороны наказанных, и со стороны дерзновения их во время проповеди, и со стороны добродетельной и безукоризненной жизни" (Феофил. ).
Adam Clarke: Commentary on the Bible - 1831
5:15: Insomuch that they brought forth the sick - This verse is a continuation of the subject begun in the 12th. The following is the order in which all these verses should be read, from the 11th to the 15th.
Act 5:11. And great fear came upon all the Church, and upon as many as heard these things.
Act 5:13. And of the rest durst no man join himself to them; but the people magnified them:
Act 5:14. And believers were the more added to the Lord, both men and women.
Act 5:12. (last clause.) And they were all with one accord in Solomon's porch.
Act 5:12. (first clause.) And by the hands of the apostles were many signs and wonders wrought among the people;
Act 5:15. Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, etc., etc.
How these different verses and clauses of verses, got so intermingled and confounded as they are now in our common text, I cannot tell; but the above will appear at once to be the natural order in which they should be placed.
That - the shadow of Peter passing by - I cannot see all the miraculous influence here that others profess to see. The people who had seen the miracles wrought by the apostles pressed with their sick to share the healing benefit: as there must have been many diseased people, it is not likely that the apostles, who generally addressed such persons, prayed and used imposition of hands, could reach all those that were brought to them, as fast as the solicitude of their friends could wish. As, therefore, they could not get Peter or the other apostles, personally, to all their sick, they thought if they placed them on that side of the way where the shadow was projected, (the sun probably now declining, and consequently the shadow lengthening), they should be healed by the shadow of the man passing over them, in whose person such miraculous powers were lodged. But it does not appear that the persons who thus thought and acted were of the number of those converts already made to the faith of Christ; nor does it appear that any person was healed in this way. The sacred penman simply relates the impression made on the people's minds; and how they acted in consequence of this impression. A popish writer, assuming that the shadow of Peter actually cured all on which it was projected, argues from this precarious principle in favor of the wonderful efficacy of relics! For, says he, "if the shadow of a saint can do so much, how much more may his bones, or any thing that was in contact with his person, perform!" Now, before this conclusion can be valid, it must be proved:
1. That the shadow of Peter did actually cure the sick;
2. That this was a virtue common to all the apostles;
3. That all eminent saints possess the same virtue;
4. That the bones, etc., of the dead, possess the same virtue with the shadow of the living;
5. That those whom they term saints were actually such;
6. That miracles of healing have been wrought by their relics;
7. That touching these relics as necessarily produces the miraculous healing as they suppose the shadow of Peter to have done.
I think there is not sufficient evidence here that Peter's shadow healed any one, though the people thought it could; but, allowing that it did, no evidence can be drawn from this that any virtue is resident in the relics of reputed or real saints, by which miraculous influence may be conveyed. It was only in rare cases that God enabled even an apostle to work a miracle.
After the words, might overshadow some of them, the Vulgate adds, et liberarentur ab infirmitatibus suis; a Greek MS. (E) has nearly the same words, και ῥυσθωσιν απο πασης ασθενειας ἡς ειχον, and that they might be freed from all the infirmities which they had: a few other MSS. agree in the main with this reading.
Albert Barnes: Notes on the Bible - 1834
5:15: Insomuch - So that. This should be connected with Act 5:12. Many miracles were performed by the apostles, "insomuch, etc."
They brought forth - The people, or the friends of the sick, brought them forth.
Beds - κλινῶν klinō n. This word denotes usually the "soft" and "valuable" beds on which the rich commonly lay. And it means that the rich, as well as the poor, were laid in the path of Peter and the other apostles.
Couches - κραββάτων krabatō n. The coarse and hard couches on which the poor used to lie, Mar 2:4, Mar 2:9, Mar 2:11-12; Mar 6:55; Joh 5:8-12; Act 9:33.
The shadow of Peter - That is, they were laid in the path so that the shadow of Peter, as he walked, might pass over them. Perhaps the sun was near setting, and the lengthened shadow of Peter might be thrown afar across the way. They were not able to approach him on account of the crowd, and they "imagined" that if they could "anyhow" come under his influence they might be healed. The sacred writer does not say, however, that any "were" healed in this way, nor that they were commanded to do this. He simply states the "impression" which was on the minds of the people that it "might be." Whether they were healed by this, it is left for us merely to conjecture. An instance somewhat similar is recorded in Act 19:12, where it is expressly said, however, that the sick were healed by contact with "handkerchiefs" and "aprons" that were brought from the body of Paul. Compare also Mat 9:21-22, where the woman said respecting Jesus "If I may but touch his garment I shall be whole."
Might overshadow - That his shadow might pass over them. Though there is no certain evidence that any were healed in this way, yet it shows the full belief of the people that Peter had the power of working miracles. "Peter" was supposed by them to be eminently endowed with this power, because it was by him that the lame man in the temple had been healed Act 3:4-6, and because he had been most prominent in his addresses to the people. The persons who are specified in this verse were those who dwelt at Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: they brought: Act 19:11, Act 19:12; Mat 9:21, Mat 14:36; Joh 14:12
into the streets: or, in every street
John Gill
5:15 Insomuch that they brought forth the sick into the streets,.... These words are to be read in connection with the former part of the twelfth verse. Such miraculous cures being wrought by the apostles, the people who had sick persons in their houses, hearing of it brought them out; either "into the streets", as we render it, and as the Alexandrian copy reads; or "in every street" in Jerusalem, waiting for the apostles as they came, to receive a cure from them:
and laid them on beds and couches; for the better conveniency of carrying them to the apostles, or for their lying upon them until they came by that way:
that at the least, the shadow of Peter passing by, might overshadow some of them. The Vulgate Latin version adds, "and be delivered from their infirmities"; but this is not supported by any copy, nor is it in any other version. Peter is only mentioned because he was most known, he being the chief speaker and actor. Who these were that fancied there was such a virtue in Peter's shadow, and whether any were cured by it, is not certain. However, it is a vain thing in the Papists to conclude from hence the primacy of Peter, the worshipping of images, and that the Pope is Peter's shadow, and has his power.
Robert Jamieson, A. R. Fausset and David Brown
5:15 into the streets--"in every street."
on beds and couches--The words denote the softer couches of the rich and the meaner cribs of the poor [BENGEL].
shadow of Peter . . . might overshadow some of them--Compare Acts 19:12; Lk 8:46. So Elisha. Now the predicted greatness of Peter (Mt 16:18), as the directing spirit of the early Church, was at its height.
5:165:16: Եւ ժողովէ՛ր բազմութիւնն շուրջ ՚ի քաղաքաց անտի յԵրուսաղէմ. բերէին զհիւանդս եւ զնեղեալս յայսոց պղծոց, որք եւ բժշկէին ամենեքեան[2192]։ [2192] Ոմանք. Յայսոց չարաց. որք։
16. Եւ շրջակայ քաղաքներից բազմութիւնը հաւաքւում էր Երուսաղէմ. բերում էին հիւանդներ եւ պիղծ ոգիներից տանջուածներ, որոնք բոլորն էլ բժշկւում էին:
16 Շրջակայ քաղաքներուն բազմութիւնը Երուսաղէմ կը ժողվուէր, հիւանդներ եւ պիղծ ոգիներէ նեղութիւն կրողներ բերելով, որոնք ամէնքն ալ կը բժշկուէին։
Եւ ժողովէր բազմութիւնն շուրջ ի քաղաքաց անտի յԵրուսաղէմ, բերէին զհիւանդս եւ զնեղեալս յայսոց պղծոց, որք եւ բժշկէին ամենեքեան:

5:16: Եւ ժողովէ՛ր բազմութիւնն շուրջ ՚ի քաղաքաց անտի յԵրուսաղէմ. բերէին զհիւանդս եւ զնեղեալս յայսոց պղծոց, որք եւ բժշկէին ամենեքեան[2192]։
[2192] Ոմանք. Յայսոց չարաց. որք։
16. Եւ շրջակայ քաղաքներից բազմութիւնը հաւաքւում էր Երուսաղէմ. բերում էին հիւանդներ եւ պիղծ ոգիներից տանջուածներ, որոնք բոլորն էլ բժշկւում էին:
16 Շրջակայ քաղաքներուն բազմութիւնը Երուսաղէմ կը ժողվուէր, հիւանդներ եւ պիղծ ոգիներէ նեղութիւն կրողներ բերելով, որոնք ամէնքն ալ կը բժշկուէին։
zohrab-1805▾ eastern-1994▾ western am▾
5:1616: Сходились также в Иерусалим многие из окрестных городов, неся больных и нечистыми духами одержимых, которые и исцелялись все.
5:16  συνήρχετο δὲ καὶ τὸ πλῆθος τῶν πέριξ πόλεων ἰερουσαλήμ, φέροντες ἀσθενεῖς καὶ ὀχλουμένους ὑπὸ πνευμάτων ἀκαθάρτων, οἵτινες ἐθεραπεύοντο ἅπαντες.
5:16. συνήρχετο ( It-was-coming-together ) δὲ (moreover,"καὶ (and) τὸ (the-one) πλῆθος (a-repletion) τῶν (of-the-ones) πέριξ (unto-about) πόλεων (of-cities) Ἰερουσαλήμ, (of-a-Hiersousalem," φέροντες ( bearing ) ἀσθενεῖς ( to-un-vigored ) καὶ (and) ὀχλουμένους ( to-being-crowded-unto ) ὑπὸ (under) πνευμάτων (of-currentings-to) ἀκαθάρτων , ( of-un-cleansable ,"οἵτινες (which-ones) ἐθεραπεύοντο (they-were-being-ministered-of) ἅπαντες . ( along-all )
5:16. concurrebat autem et multitudo vicinarum civitatum Hierusalem adferentes aegros et vexatos ab spiritibus inmundis qui curabantur omnesAnd there came also together to Jerusalem a multitude out of the neighbouring cities, bringing sick persons and such as were troubled with unclean spirits: who were all healed.
16. And there also came together the multitude from the cities round about Jerusalem, bringing sick folk, and them that were vexed with unclean spirits: and they were healed every one.
5:16. But a multitude also hurried to Jerusalem from the neighboring cities, carrying the sick and those troubled by unclean spirits, who were all healed.
5:16. There came also a multitude [out] of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.
There came also a multitude [out] of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one:

16: Сходились также в Иерусалим многие из окрестных городов, неся больных и нечистыми духами одержимых, которые и исцелялись все.
5:16  συνήρχετο δὲ καὶ τὸ πλῆθος τῶν πέριξ πόλεων ἰερουσαλήμ, φέροντες ἀσθενεῖς καὶ ὀχλουμένους ὑπὸ πνευμάτων ἀκαθάρτων, οἵτινες ἐθεραπεύοντο ἅπαντες.
5:16. concurrebat autem et multitudo vicinarum civitatum Hierusalem adferentes aegros et vexatos ab spiritibus inmundis qui curabantur omnes
And there came also together to Jerusalem a multitude out of the neighbouring cities, bringing sick persons and such as were troubled with unclean spirits: who were all healed.
5:16. But a multitude also hurried to Jerusalem from the neighboring cities, carrying the sick and those troubled by unclean spirits, who were all healed.
5:16. There came also a multitude [out] of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
5:16: Sick folks, and them which were vexed with unclean spirits - Here it is evident that sick people are distinguished from those who were vexed with unclean spirits; and therefore they were not one and the same thing. The same distinction is made Mat 4:24; Mat 10:1; Mar 1:32, Mar 1:34; Mar 16:17, Mar 16:18; and Luk 4:40, Luk 4:41; Luk 7:21.
Albert Barnes: Notes on the Bible - 1834
5:16: There came also ... - Attracted by the fame of Peter's miracles, as the people formerly had been by the miracles of the Lord Jesus.
Vexed - Troubled, afflicted, or tormented.
Unclean spirits - Possessed with devils; called "unclean" because they prompted to sin and impurity of life. See the notes on Mat 4:23-24.
And they were healed - Of these persons it is expressly affirmed that they were healed. Of those who were so laid as that the shadow of Peter might pass over them, there is no such direct affirmation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: bringing: Mat 4:24, Mat 8:16, Mat 15:30, Mat 15:31; Mar 2:3, Mar 2:4, Mar 6:54-56; Joh 14:12
healed: Act 4:30; Mar 16:17, Mar 16:18; Luk 5:17, Luk 9:11; Co1 12:9; Jam 5:16
John Gill
5:16 There came also a multitude out of the cities round about,.... The fame of the apostles' miracles spread in the cities round about Jerusalem; those that were at some distance as well as near, and large numbers of people came from thence,
unto Jerusalem; where the apostles were: the Syriac version adds, "unto them", that is, to the apostles; and the Arabic version, "with them"; along with those of the city of Jerusalem, who brought out their infirm persons into the streets to be cured:
bringing sick folks, and them which were vexed with unclean spirits; with devils, by whom they were not only possessed, but greatly harassed and afflicted: sometimes tearing and convulsing them, and sometimes throwing them on the ground, and bruising them; or into fire and water, of which there are some instances in the evangelists:
and they were healed everyone; none went without a cure, which served greatly to confirm the Gospel preached by the apostles, and to irritate and provoke their enemies, as appears by what follows.
5:175:17: Յարուցեալ քահանայապետն, եւ ամենեքին որ ընդ նմա՝ եւ աղանդ սադուկեցւոց՝ լցա՛ն նախանձու[2193]։ [2193] Ոսկան. Որ ընդ նմա աղանդն։ Ոմանք. Եւ լցան։
17. Քահանայապետը եւ բոլոր նրանք, որ նրա հետ էին, սադուկեցիների խումբը, նախանձով լցուեցին առաքեալների դէմ.
17 Ոտքի ելաւ քահանայապետը եւ բոլոր իրեն հետ եղողները, որոնք Սադուկեցիներու աղանդէն էին, նախանձով լեցուած,
Յարուցեալ քահանայապետն եւ ամենեքին որ ընդ նմա, աղանդ սադուկեցւոց, լցան նախանձու:

5:17: Յարուցեալ քահանայապետն, եւ ամենեքին որ ընդ նմա՝ եւ աղանդ սադուկեցւոց՝ լցա՛ն նախանձու[2193]։
[2193] Ոսկան. Որ ընդ նմա աղանդն։ Ոմանք. Եւ լցան։
17. Քահանայապետը եւ բոլոր նրանք, որ նրա հետ էին, սադուկեցիների խումբը, նախանձով լցուեցին առաքեալների դէմ.
17 Ոտքի ելաւ քահանայապետը եւ բոլոր իրեն հետ եղողները, որոնք Սադուկեցիներու աղանդէն էին, նախանձով լեցուած,
zohrab-1805▾ eastern-1994▾ western am▾
5:1717: Первосвященник же и с ним все, принадлежавшие к ереси саддукейской, исполнились зависти,
5:17  ἀναστὰς δὲ ὁ ἀρχιερεὺς καὶ πάντες οἱ σὺν αὐτῶ, ἡ οὗσα αἵρεσις τῶν σαδδουκαίων, ἐπλήσθησαν ζήλου
5:17. Ἀναστὰς (Having-had-stood-up) δὲ (moreover,"ὁ (the-one) ἀρχιερεὺς (a-first-sacreder-of,"καὶ (and) πάντες ( all ) οἱ (the-ones) σὺν (together) αὐτῷ, (unto-it,"ἡ (the-one) οὖσα (being) αἵρεσις (a-lifting) τῶν (of-the-ones) Σαδδουκαίων , ( of-Saddouk-belonged ,"ἐπλήσθησαν (they-were-repleted) ζήλου (of-a-craving,"
5:17. exsurgens autem princeps sacerdotum et omnes qui cum illo erant quae est heresis Sadducaeorum repleti sunt zeloThen the high priest rising up, and all they that were with him (which is the heresy of the Sadducees) were filled with envy.
17. But the high priest rose up, and all they that were with him ( which is the sect of the Sadducees), and they were filled with jealousy,
5:17. Then the high priest and all those who were with him, that is, the heretical sect of the Sadducees, rose up and were filled with jealousy.
5:17. Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation,
Then the high priest rose up, and all they that were with him, ( which is the sect of the Sadducees,) and were filled with indignation:

17: Первосвященник же и с ним все, принадлежавшие к ереси саддукейской, исполнились зависти,
5:17  ἀναστὰς δὲ ὁ ἀρχιερεὺς καὶ πάντες οἱ σὺν αὐτῶ, ἡ οὗσα αἵρεσις τῶν σαδδουκαίων, ἐπλήσθησαν ζήλου
5:17. exsurgens autem princeps sacerdotum et omnes qui cum illo erant quae est heresis Sadducaeorum repleti sunt zelo
Then the high priest rising up, and all they that were with him (which is the heresy of the Sadducees) were filled with envy.
5:17. Then the high priest and all those who were with him, that is, the heretical sect of the Sadducees, rose up and were filled with jealousy.
5:17. Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Как видно из предшествующего изображения внутреннего состояния христианского общества и отношения к нему народа, Церковь Христова процветала внутренне и прославлялась народом. Естественно, что убийцы Господа из зависти, между прочим, к Его славе, исполнились завистью и к Его ученикам, так прославляемым от народа.

"Первосвященник..." - вероятно, Каиафа, бывший тогда правящим, потому и не названный.

"И с ним все, принадлежавшие к ереси саддукейской...", греч. kaΐ panteV oi sun аut (h ousa aΐresiV twn saddoukaiwn), - точнее слав.: "и вси, иже с ним, сущая ересь саддукейская..."; это показывает, что сам первосвященник принадлежал к еретической секте саддукеев и был ее представителем. Флавий прямо говорит, что один сын Анана или Анны (тестя Каиафы) принадлежал к секте саддукейской (Археол. XX:9, 1). Возможно, было в это время национального разложения уклонение в ересь и самого первосвященника, может быть, хотя негласное и с известными предосторожностями.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostles Imprisoned; The Apostles Released by an Angel; The Disappointment of the Council.
17 Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, 18 And laid their hands on the apostles, and put them in the common prison. 19 But the angel of the Lord by night opened the prison doors, and brought them forth, and said, 20 Go, stand and speak in the temple to the people all the words of this life. 21 And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 22 But when the officers came, and found them not in the prison, they returned, and told, 23 Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within. 24 Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow. 25 Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people.

Never did any good work go on with any hope of success, but it met with opposition; those that are bent to do mischief cannot be reconciled to those who make it their business to do good. Satan, the destroyer of mankind, ever was, and will be, an adversary to those who are the benefactors of mankind; and it would have been strange if the apostles had gone on thus teaching and healing and had had no check. In these verses we have the malice of hell and the grace of heaven struggling about them, the one to drive them off from this good work, the other to animate them in it,

I. The priests were enraged at them, and shut them up in prison, v. 17, 18. Observe, 1. Who their enemies and persecutors were. The high priest was the ringleader, Annas or Caiaphas, who saw their wealth and dignity, their power and tyranny, that is, their all, at stake, and inevitably lost, if the spiritual and heavenly doctrine of Christ should get ground and prevail among the people. Those that were most forward to join with the high priest herein were the sect of the Sadducees, who had a particularly enmity to the gospel of Christ, because it confirmed and established the doctrine of the invisible world, the resurrection of the dead, and the future state, which they denied. It is not strange if men of no religion be bigoted in their opposition to true and pure religion. 2. How they were affected towards them, ill affected, and exasperated to the last degree. When they heard and saw what flocking there was to the apostles, and how considerable they were become, they rose up in a passion, as men that could no longer bear it, and were resolved to make head against it, being filled with indignation at the apostles for preaching the doctrine of Christ, and curing the sick,--at the people for hearing them, and bringing the sick to them to be cured,--and at themselves and their own party for suffering this matter to go so far, and not knocking it on the head at first. Thus are the enemies of Christ and his gospel a torment to themselves. Envy slays the silly one. 3. How they proceeded against them (v. 18): They laid their hands on them, perhaps their own hands (so low did their malice make them stoop), or, rather, the hands of their officers, and put them in the common prison, among the worst of malefactors. Hereby they designed, (1.) To put a restraint upon them; though they could not lay any thing criminal to their charge worthy of death or of bonds, yet while they had them in prison they kept them from going on in their work, and this they reckoned a good point gained. Thus early were the ambassadors of Christ in bonds. (2.) To put a terror upon them, and so to drive them off from their work. The last time they had them before them, they only threatened them (ch. iv. 21); but now, finding that this did not do, they imprisoned them, to make them afraid of them. (3.) To put a disgrace upon them, and therefore they chose to clap them up in the common prison, that, being thus vilified, the people might not, as they had done, magnify them. Satan has carried on his design against the gospel very much by making the preachers and professors of it appear despicable.

II. God sent his angel to release them out of prison, and to renew their commission to preach the gospel. The powers of darkness fight against them, but the Father of lights fights for them, and sends an angel of light to plead their cause. The Lord will never desert his witnesses, his advocates, but will certainly stand by them, and bear them out.

1. The apostles are discharged, legally discharged, from their imprisonment (v. 19): The angel of the Lord by night, in spite of all the locks and bars that were upon them, opened the prison doors, and, in spite of all the vigilance and resolution of the keepers that stood without before the doors, brought forth the prisoners (see v. 23), gave them authority to go out without crime, and led them through all opposition. This deliverance is not so particularly related as that of Peter (ch. xii. 7, &c.); but the miracle here was the very same. Note, There is no prison so dark, so strong, but God can both visit his people in it, and, if he pleased, fetch them out of it. This discharge of the apostles out of prison by an angel was a resemblance of Christ's resurrection, and his discharge out of the prison of the grave, and would help to confirm the apostles' preaching of it.

2. They are charged, and legally charged, to go on with their work, so as thereby to be discharged from the prohibition which the high priest laid them under; the angel bade them, Go, stand, and speak in the temple to the people all the words of this life, v. 20. When they were miraculously set at liberty, they must not think it was that they might save their lives by making their escape out of the hands of their enemies. No; it was that they might to on with their work with so much the more boldness. Recoveries from sickness, releases out of trouble, are granted us, and are to be looked upon by us as granted, not that we may enjoy the comforts of our life, but that God may be honoured with the services of our life. Let my soul live, and it shall praise thee, Ps. cxix. 175. Bring my soul out of prison (as the apostles here), that I may praise thy name, Ps. cxliii. 7. See Isa. xxxviii. 22. Now in this charge given them, observe, (1.) Where they must preach: Speak in the temple. One would think, though they might not quit their work, yet it had been prudent to go on with it in a more private place, where it would give less offence to the priests than in the temple, and so would the less expose them. No; "Speak in the temple, for this is the place of concourse, this is your Father's house, and it is not to be as yet quite left desolate." It is not for the preachers of Christ's gospel to retire into corners, as long as they can have any opportunity of preaching in the great congregation. (2.) To whom they must preach: "Speak to the people; not to the princes and rulers, for they will not hearken; but to the people, who are willing and desirous to be taught, and whose souls are as precious to Christ, and ought to be so to you, as the souls of the greatest. Speak to the people, to all in general, for all are concerned." (3.) How they must preach: Go, stand, and speak, which intimates, not only they must speak publicly, stand up and speak, that all may hear; but that they must speak boldly and resolutely: Stand and speak; that is, "Speak it as those that resolve to stand to it, to live and die by it." (4.) What they must speak: All the words of this life. This life which you have been speaking of among yourselves, referring perhaps to the conferences concerning heaven which they had among themselves for their own and one another's encouragement in prison: "Go, and preach the same to the world, that others may be comforted with the same comforts with which you yourselves are comforted of God." Or, "of this life which the Sadducees deny, and therefore persecute you; preach this, though you know it is this that they have indignation at." Or, "of this life emphatically; this heavenly, divine life, in comparison with which the present earthly life does not deserve the name." Or, "these words of life, the very same you have preached, these words which the Holy Ghost puts into your mouth." Note, The words of the gospel are the words of life, quickening words; they are spirit, and they are life; words whereby we may be saved--that is the same with this here, ch. xi. 14. The gospel is the word of this life, for it secures to us the privileges of our way as well as those of our home, and the promises of the life that now is as well as of that to come. And yet even spiritual and eternal life are brought so much to light in the gospel that they may be called this life; for the word is nigh thee. Note, The gospel is concerning matters of life and death, and ministers must preach it and people hear it accordingly. They must speak all the words of this life, and not conceal any for fear of offending, or in hope of ingratiating themselves with their rulers. Christ's witnesses are sworn to speak the whole truth.

III. They went on with their work (v. 21): When they heard this, when they heard that it was the will of God that they should continue to preach in the temple, they returned to Solomon's porch, v. 12. 1. It was a great satisfaction to them to have these fresh orders. Perhaps they began to question whether, if they had their liberty, they should preach as publicly in the temple as they had done, because they had been told, when they were persecuted in one city, to flee to another. But, now that the angel ordered them to go preach in the temple, their way was plain, and they ventured without any difficulty, entered into the temple, and feared not the face of man. Note, If we may but be satisfied concerning our duty, our business is to keep close to this, and then we may cheerfully trust God with our safety. (2.) They set themselves immediately to execute them, without dispute or delay. They entered into the temples early in the morning (as soon as the gates were opened, and people began to come together there), and taught them the gospel of the kingdom: and did not at all fear what man could do unto them. The case here was extraordinary: the whole treasure of the gospel is lodged in their hands; if they be silent now the springs are shut up, and the whole work falls to the ground and is made to cease, which is not the case of ordinary ministers, who therefore are not by this example bound to throw themselves into the mouth of danger; and yet when God gives opportunity of doing good, though we be under the restraint and terror of human powers, we should venture far rather than let go such an opportunity.

IV. The high priest and his party went on with their prosecution, v. 21. They, supposing they had the apostles sure enough, called the council together, a great and extraordinary council, for they summoned all the senate of the children of Israel. See here,

1. How they were prepared, and how big with expectation, to crush the gospel of Christ and the preachers of it, for they raised the whole posse. The last time they had the apostles in custody they convened them only before a committee of those that were of the kindred of the high priest, who were obliged to act cautiously; but now, that they might proceed further and with more assurance, they called together, pasan ten gerousian--all the eldership, that is (says Dr. Lightfoot), all the three courts or benches of judges in Jerusalem, not only the great sanhedrim, consisting of seventy elders, but the other two judicatories that were erected one in the outer-court gate of the temple, the other in the inner or beautiful gate, consisting of twenty-three judges each; so that, if there was a full appearance, here were one hundred and sixteen judges. Thus God ordered it, that the confusion of the enemies, and the apostles' testimony against them, might be more public, and that those might hear the gospel who would not hear it otherwise than from the bar. Howbeit, the high priest meant not so, neither did his heart think so; but it was in his heart to rally all his forces against the apostles, and by a universal consent to cut them all off at once.

2. How they were disappointed, and had their faces filled with shame: He that sits in heaven laughs at them, and so may we too, to see how gravely the court is set; and we may suppose the high priest makes a solemn speech to them, setting forth the occasion of their coming together--that a very dangerous faction was now lately raised at Jerusalem, by the preaching of the doctrine of Jesus, which it was needful, for the preservation of their church (which never was in such danger as now), speedily and effectually to suppress--that it was now in the power of their hands to do it, for he had the ringleaders of the faction now in the common prison, to be proceeded against, if they would but agree to it, with the utmost severity. An officer is, in order hereunto, despatched immediately to fetch the prisoners to the bar. But see how they are baffled. (1.) The officers come, and tell them that they are not to be found in the prison, v. 22, 23. They last time they were forthcoming when they were called for, ch. iv. 7. But now they were gone, and the report which the officers make is, "The prison-doors truly found we shut with all safety" (nothing had been done to weaken them); "the keepers had not been wanting to their duty; we found them standing without before the doors, and knowing nothing to the contrary but that the prisoners were all safe: but when we went in we found no man therein, that is, none of the men we were sent to fetch." It is probable that they found the common prisoners there. Which way the angel fetched them, whether by some back way, or opening the door and fastening it closely again (the keepers all the while asleep), we are not told; however it was, they were gone. The Lord knows, though we do not, how to deliver the godly out of temptation, and how to loose those that are in bonds for his name's sake, and he will do it, as here, when he has occasion for them. Now think how confused the court looked, when the officers made this return upon their order (v. 24): When the high priest, and the captain of the temple, and the chief priests, heard these things, they were all at a plunge, and looked one upon another, doubting what this thing should be. They were extremely perplexed, were at their wits' end, having never been so disappointed in all their lives of any thing they were so sure of. It occasioned various speculations, some suggesting that they were conjured out of the prison, and made their escape by magic arts; others that the keepers had played tricks with them, knowing how many friends these prisoners had, that were so much the darlings of the people. Some feared that, having made such a wonderful escape, they would be the more followed; others that, though perhaps they had frightened them from Jerusalem, they should hear of them again in some part or other of the country, where they would do yet more mischief, and it would be yet more out of their power to stop the spreading of the infection; and now they begin to fear that instead of curing the ill they have made it worse. Note, Those often distress and embarrass themselves that think to distress and embarrass the cause of Christ. (2.) Their doubt is, in part, determined; and yet their vexation is increased by another messenger, who brings them word that their prisoners are preaching in the temple (v. 25): "Behold, the men whom you put in prison, and have sent for to your bar, are now hard by you here, standing in the temple, under your nose and in defiance of you, teaching the people." Prisoners, that have broken prison, usually abscond, for fear of being retaken; but these prisoners, that here made their escape, dare to show their faces even where their persecutors have the greatest influence. Now this confounded them more than any thing. Common malefactors may have art enough to break prison; but those are uncommon ones that have courage enough to avow it when they have so done.
Adam Clarke: Commentary on the Bible - 1831
5:17: The high priest - and - the sect of the Sadducees - Αἱρεσις των Σαδδουκαιων, The heresy of the Sadducees. In this place, as well as in several others, the word αἱρεσις, heresy, has no evil meaning in itself; it is a word of distinction, and may receive either a good or bad colouring from the persons or opinions designated by it. It signifies a sect or party, whether good or bad, distinguished from any other sect. Αἱρεσις, heresy, comes from αἱρεω, I choose, and was anciently applied to the different sects of the heathen philosophers, the members of each sect having chosen their own in preference to all the others. It has been applied among ecclesiastical writers in the same way - when a man chooses one party of Christians, in preference to others, to be his companions in the way of salvation; and he chooses them and their creed and Christian discipline, because he believes the whole to be more consistent with the oracles of God than any of the rest. The Church of Rome has thought proper to attach a very bad meaning to this innocent word, and then apply it to all those who can neither credit her transubstantiation, depend on her purgatory, nor worship her relics. A heretic, in her acceptation, is one who is not a papist, and, because not a papist, utterly out of the way and out of the possibility of being saved. These persons should recollect that, by a then persecuting brother, St. Paul, all the apostles, and the whole Church of Christ, were termed Ναζωραιων αἱρεσις, the heresy of the Nazarenes, Act 24:5; and it was after the way which the persecuting Jews called heresy that St. Paul and the rest of the apostles worshipped the God of their fathers, Act 24:14; and it was according to the strictest Hersey in the Jewish Church, ακριβεστατην αἱρεσιν, that St. Paul lived before his conversion, Act 26:5; and we find, from Act 28:22, that the whole Church of Christ was termed this heresy, ταυτης αἱρεσεως, and this by persons who intended no reproach, but wished simply to distinguish the Christians from scribes, Pharisees, Sadducees, etc. Heresy therefore, in its first acceptation, signifies simply a choice: afterwards it was applied to designate all those persons who made the same choice; and hence the word sect and it became synonymous: in process of time it was applied to those professing Christianity who made, in some cases, a different choice as to some article of faith, or form of worship, from those which had obtained in that part of the Church with which they had been before connected. The majority, from whom they became thus separated, spoke evil of them, and treated them ill, because they presumed to choose for themselves on the foundation of the Holy Scriptures; and because they would take nothing for the truth of God that was not accredited from heaven. Thus, when the people now called Protestants, began to examine their creed according to the Holy Scriptures, and, in consequence of this examination, left out auricular confession, indulgences, the priests' power to forgive sins, adoration of saints, angels, and relics, purgatory, and the doctrine of transubstantiation, because they could not find them in the word of God, the papists called them heretics, by which they meant, in opposition to the meaning of the word, persons holding damnable errors; and, as such, they persecuted, burnt, and destroyed them wherever they had power. Now be it known to these persecutors, that the Protestants still choose to reject opinions and practices which they know to be unscriptural, absurd, and superstitious; and which they have a thousand times demonstrated to be such: and, on this ground, may they still be Heretics!
Were filled with indignation - Ζηλου, With zeal. Ζηλος, from ζεω, to be hot, and λα or λιαν, very much, signifies a vehement affection or disposition of the mind, which, according to its object, is either good or bad, laudable or blamable. Its meaning in this place is easily discerned; and not improperly translated indignation, in our version. We need not be surprised that the Sadducees were filled with indignation, because the apostles proclaimed the resurrection of Christ, and, through that, the general resurrection, which was diametrically opposed to their doctrine; for they denied the possibility of a resurrection, and believed not in the being of either angel or spirit; nor did they allow of the existence of a spiritual world. See on Act 4:2 (note).
Albert Barnes: Notes on the Bible - 1834
5:17: Then the high priest - Probably "Caiaphas." Compare Joh 11:49. It seems from this place that he belonged to the sect of the Sadducees. It is certain that he had signalized himself by opposition to the Lord Jesus and to his cause constantly.
Rose up - This expression is sometimes "redundant," and at others it means simply to "begin" to do a thing, or to resolve to do it. Compare Luk 15:18.
And all they that were with him - That is, all they that coincided with him in doctrine or opinion; or, in other words, that portion of the Sanhedrin that was composed of "Sadducees." There was a strong party of Sadducees in the Sanhedrin; and perhaps at this time it was so strong a majority as to be able to control its decisions. Compare Act 23:6.
Which is the sect - The word translated "sect" here is that from which we have derived our word "heresy." It means simply "sect" or "party," and is not used in a bad sense as implying reproach, or even error. The idea which "we" attach to it of error, and of denying fundamental doctrines in religion, is one that does not occur in the New Testament.
Sadducees - See the notes on Mat 3:7. The main doctrine of this sect was the denial of the resurrection of the dead. The reason why "they" were particularly opposed to the apostles rather than the Pharisees was that the apostles dwelt much on the "resurrection of the Lord Jesus," which, if true, completely overthrew their doctrine. All the converts, therefore, that were made to Christianity, tended to diminish their numbers and influence, and also to establish the belief of the "Pharisees" in the doctrine of the resurrection. So long, therefore, as the effect of the labors of the apostles was to establish one of the main doctrines of the "Pharisees," and to confute the "Sadducees," so long we may suppose that the "Pharisees" would either favor them or be silent; and so long the "Sadducees" would be opposed to them, and enraged against them. One sect will often see with composure the progress of another that it really hates, if it will humble a rival. Even opposition to the gospel will sometimes be silent provided the spread of religion will tend to humble and mortify those against whom we may be opposed.
Were filled with indignation - Greek: "zeal." The word denotes any kind of "fervor" or "warmth," and may be applied to any warm or violent affection of the mind, either "envy, wrath, zeal," or "love," Act 13:45; Joh 2:17; Rom 10:2; Co2 7:7; Co2 11:2. Here it probably "includes envy" and "wrath." They were "envious" at the success of the apostles - at the number of converts that were made to a doctrine that they hated, and they were envious that the "Pharisees" were deriving such an accession of strength to their doctrine of the resurrection; and they were "indignant" that the apostles regarded so little their authority, and disobeyed the solemn injunction of the Sanhedrin. Compare Act 4:18-21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: the high: Act 4:26; Psa 2:1-3; Joh 11:47-49, Joh 12:10, Joh 12:19
all: Act 4:1, Act 4:2, Act 4:6, Act 23:6-8
indignation: or, envy, Act 7:9, Act 13:45, Act 17:5; Sa1 18:12-16; Job 5:2; Pro 14:30, Pro 27:4; Ecc 4:4; Mat 27:18; Gal 5:21; Jam 3:14-16, Jam 4:5; Pe1 2:1
Geneva 1599
5:17 (3) Then the high priest rose up, and all they that were with him, (which is the (h) sect of the Sadducees,) and were filled with indignation,
(3) The more that the Church increases, the more the rage os Satan increases, and therefore they proceed from threats to imprisonment.
(h) The word which is used here is "heresy", which signifies a choice, and so is taken for a right form of learning, or faction, or study and course of life, which the Latins call a sect: at first this word was used indifferently, but at length it came to be used only in reference to evil, whereupon came the name of "heretic" which is taken for one that goes astray from sound and wholesome doctrine in such a way that he thinks lightly of the judgment of God and his Church, and continues in his opinion, and breaks the peace of the Church.
John Gill
5:17 Then the high priest rose up,.... Annas, or rather Caiaphas; See Gill on Acts 4:6 he having heard what miracles were wrought by the apostles, and what additions were made to them, rose up from his seat and went out of the sanhedrim, in great haste, and in much wrath and passion:
and all they that were with him; in council, that were of his kindred or his party, as John and Alexander, and others, Acts 4:6
which is the sect of the Sadducees; who denied the resurrection of the dead; which doctrine the apostles preached; and this made the high priest and his party very uneasy; whence it seems that the then high priest was a Sadducee, and also the sanhedrim at that time, and which was sometimes the case. Great care indeed was taken of an high priest, that he should not be a Sadducee; on the eve of the day of atonement they always swore the high priest, lest he should be a Sadducee, that he would make no innovation in what was ordered him; and particularly that he would not put the incense upon the fire without, and then carry it in a censor into the most holy place, as the Sadducees understood (k), Lev 16:3. But notwithstanding all their care, sometimes they had a Sadducee for an high priest; we read of one John, an high priest, who ministered in that office fourscore years, and at last became a Sadducee (l). And sometimes a sanhedrim consisted only of Sadducees: hence we read of "a sanhedrim of Sadducees" (m); and such an one was this; and therefore it is not to be wondered at what follows,
and they were filled with indignation; or "zeal", for Sadducism; and which was a blind zeal, and not according to knowledge: or "with envy" at the apostles for the miracles done by them, and because of the success that attended them; fearing lest, should they go on at this rate, their religion and authority would come to nothing. Sadducism now seemed greatly to prevail among men in power; and the Jews say (n),
"the son of David will not come until the whole government is turned to the opinion of the Sadducees.''
(k) Misna Yoma, c. 1. sect. 5. Maimon. & Bartenora in ib. (l) T. Bab. Beracot, fol. 29. 1. Juchasin, fol. 16. 2. (m) T. Bab. Sanhedrin, fol. 52. 2. (n) Ib. fol. 97. 1.
John Wesley
5:17 The high priest - and the sect of the Sadducees - A goodly company for the priest! He, and these deniers of any angel or resurrection, were filled with zeal - Angry, bitter, persecuting zeal.
Robert Jamieson, A. R. Fausset and David Brown
5:17 sect of the Sadducees--See on Acts 4:1 for the reason why this is specified.
5:185:18: Եւ արկին զձեռս յառաքեալսն, եւ եդին զնոսա հրապարակա՛ւ ՚ի բանտի։
18. եւ ելան ձեռք դրեցին առաքեալների վրայ ու նրանց հրապարակաւ բանտ[11] դրին:[11] Յունարէնը՝ հասարակաց բանտ:
18 Ու առաքեալները ձերբակալեցին եւ հասարակաց բանտը դրին զանոնք։
Եւ արկին զձեռս յառաքեալսն եւ եդին զնոսա [24]հրապարակաւ ի բանտի:

5:18: Եւ արկին զձեռս յառաքեալսն, եւ եդին զնոսա հրապարակա՛ւ ՚ի բանտի։
18. եւ ելան ձեռք դրեցին առաքեալների վրայ ու նրանց հրապարակաւ բանտ[11] դրին:
[11] Յունարէնը՝ հասարակաց բանտ:
18 Ու առաքեալները ձերբակալեցին եւ հասարակաց բանտը դրին զանոնք։
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5:1818: и наложили руки свои на Апостолов, и заключили их в народную темницу.
5:18  καὶ ἐπέβαλον τὰς χεῖρας ἐπὶ τοὺς ἀποστόλους καὶ ἔθεντο αὐτοὺς ἐν τηρήσει δημοσίᾳ.
5:18. καὶ (and) ἐπέβαλον (they-casted-upon) τὰς (to-the-ones) χεῖρας (to-hands) ἐπὶ (upon) τοὺς (to-the-ones) ἀποστόλους (to-setees-off) καὶ (and) ἔθεντο ( they-had-placed ) αὐτοὺς (to-them) ἐν (in) τηρήσει (unto-a-keeping) δημοσίᾳ. (unto-assembly-belonged)
5:18. et iniecerunt manus in apostolos et posuerunt illos in custodia publicaAnd they laid hands on the apostles and put them in the common prison.
18. and laid hands on the apostles, and put them in public ward.
5:18. And they laid hands on the Apostles, and they placed them in the common prison.
5:18. And laid their hands on the apostles, and put them in the common prison.
And laid their hands on the apostles, and put them in the common prison:

18: и наложили руки свои на Апостолов, и заключили их в народную темницу.
5:18  καὶ ἐπέβαλον τὰς χεῖρας ἐπὶ τοὺς ἀποστόλους καὶ ἔθεντο αὐτοὺς ἐν τηρήσει δημοσίᾳ.
5:18. et iniecerunt manus in apostolos et posuerunt illos in custodia publica
And they laid hands on the apostles and put them in the common prison.
5:18. And they laid hands on the Apostles, and they placed them in the common prison.
5:18. And laid their hands on the apostles, and put them in the common prison.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: "Наложили руки свои на апостолов..." - употребили насилие, поступив с ними, как с преступниками.
Adam Clarke: Commentary on the Bible - 1831
5:18: Put them in the common prison - It being too late in the evening to bring them to a hearing. To this verse the Codex Bezae adds, και επορευθη εἱς ἑκαστος εις τα ιδια, And each of them went to his own house.
Albert Barnes: Notes on the Bible - 1834
5:18: The common prison - The public prison; or the prison for the keeping of common and notorious offenders.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: Act 4:3, Act 8:3, Act 12:5-7, Act 16:23-27; Luk 21:12; Co2 11:23; Heb 11:36; Rev 2:10
John Gill
5:18 And laid their hands on the apostles,.... That is, laid hold on them, and took them, and carried them away; at least their servants did so, by their orders:
and put them in the common prison; where malefactors were put; and this both for greater security, and for greater disgrace.
5:195:19: Ապա հրեշտակ Տեառն գիշերի եբա՛ց զդուրս բանտին, եւ հանեալ զնոսա՝ ասէ[2194]. [2194] Ոմանք. ՚Ի գիշերի եբաց։
19. Ապա Տիրոջ հրեշտակը գիշեր ժամանակ բացեց բանտի դռները եւ նրանց դուրս հանելով՝ ասաց.
19 Բայց Տէրոջը հրեշտակը գիշերով բանտին դռները բացաւ ու դուրս հանելով զանոնք՝ ըսաւ.
Ապա հրեշտակ Տեառն գիշերի եբաց զդուրս բանտին, եւ հանեալ զնոսա` ասէ:

5:19: Ապա հրեշտակ Տեառն գիշերի եբա՛ց զդուրս բանտին, եւ հանեալ զնոսա՝ ասէ[2194].
[2194] Ոմանք. ՚Ի գիշերի եբաց։
19. Ապա Տիրոջ հրեշտակը գիշեր ժամանակ բացեց բանտի դռները եւ նրանց դուրս հանելով՝ ասաց.
19 Բայց Տէրոջը հրեշտակը գիշերով բանտին դռները բացաւ ու դուրս հանելով զանոնք՝ ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
5:1919: Но Ангел Господень ночью отворил двери темницы и, выведя их, сказал:
5:19  ἄγγελος δὲ κυρίου διὰ νυκτὸς ἀνοίξας τὰς θύρας τῆς φυλακῆς ἐξαγαγών τε αὐτοὺς εἶπεν,
5:19. Ἄγγελος (A-messenger) δὲ (moreover) Κυρίου (of-Authority-belonged) διὰ (through) νυκτὸς (of-a-night) ἤνοιξε (it-opened-up) τὰς (to-the-ones) θύρας (to-portals) τῆς (of-the-one) φυλακῆς (of-a-guarding) ἐξαγαγών (having-had-led-out) τε (also) αὐτοὺς (to-them) εἶπεν (it-had-said,"
5:19. angelus autem Domini per noctem aperiens ianuas carceris et educens eos dixitBut an angel of the Lord by night, opening the doors of the prison and leading them out, said:
19. But an angel of the Lord by night opened the prison doors, and brought them out, and said,
5:19. But in the night, an Angel of the Lord opened the doors of the prison and led them out, saying,
5:19. But the angel of the Lord by night opened the prison doors, and brought them forth, and said,
But the angel of the Lord by night opened the prison doors, and brought them forth, and said:

19: Но Ангел Господень ночью отворил двери темницы и, выведя их, сказал:
5:19  ἄγγελος δὲ κυρίου διὰ νυκτὸς ἀνοίξας τὰς θύρας τῆς φυλακῆς ἐξαγαγών τε αὐτοὺς εἶπεν,
5:19. angelus autem Domini per noctem aperiens ianuas carceris et educens eos dixit
But an angel of the Lord by night, opening the doors of the prison and leading them out, said:
5:19. But in the night, an Angel of the Lord opened the doors of the prison and led them out, saying,
5:19. But the angel of the Lord by night opened the prison doors, and brought them forth, and said,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:19: But the angel of the Lord - opened the prison doors - This was done:
1. To increase the confidence of the apostles, by showing them that they were under the continual care of God; and,
2. To show the Jewish rulers that they were fighting against Him while persecuting his followers, and attempting to prevent them from preaching the Gospel.
This was another warning graciously given them by a good and merciful God, that they might repent, and so escape the coming wrath.
Albert Barnes: Notes on the Bible - 1834
5:19: But the angel of the Lord - This does not denote any "particular" angel, but simply an angel. The "article" is not used in the original. The word "angel" denotes properly a "messenger," and particularly it is applied to the pure spirits that are sent to this world on errands of mercy. See the notes on Mat 1:20. The case here was evidently "a miracle." An angel was employed for this special purpose, and the design might have been:
(1) To reprove the Jewish rulers, and to convince them of their guilt in resisting the gospel of God;
(2) To convince the apostles more firmly of the protection and approbation of God;
(3) To encourage them more and more in their work, and in the faithful discharge of their high duty; and,
(4) To give the people a new and impressive proof of the truth of the message which they bore. That they were "imprisoned" would be known to the people. That they were made as secure as possible was also known. When, therefore, the next morning, before they could have been tried or acquitted, they were found again in the temple, delivering the same message still, it was a new and striking proof that they were sent by God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: Act 12:7-11, Act 16:26; Psa 34:7, Psa 105:17-20, Psa 146:7; Isa 61:1
Geneva 1599
5:19 (4) But the angel of the Lord by night opened the prison doors, and brought them forth, and said,
(4) Angels are made servants of the servants of God.
John Gill
5:19 But the angel of the Lord,.... Or "of God", as the Arabic and Ethiopic versions read, whether Michael, as some have thought, or Gabriel, or what particular angel, is not material to know. However, it was a good angel, an elect angel, one of those ministering spirits sent by God to minister to the heirs of promise; one of those angels that excel in strength, as appears by what he did: for he
by night opened the prison doors; where the apostles were put, and which had more doors than one, and these strong and close shut, and guarded by keepers; but were easily opened by the angel. It was very likely at, or towards the evening, when the apostles were taken, and therefore they were committed to prison, there to lie all night, till next morning, when the sanhedrim would meet together to consult what to do with them:
and brought them forth; out of the prison, leading them out at the doors he had opened for them:
and said; the Syriac, Arabic, and Ethiopic versions add, "to them"; that is, to the apostles, as follows.
Robert Jamieson, A. R. Fausset and David Brown
5:19 by night--the same night.
5:205:20: Գնացէք կացէ՛ք ՚ի տաճարին, եւ խօսեցարո՛ւք ընդ ժողովրդեանն զամենայն պատգամս կենացս այսոցիկ։
20. «Գնացէք կանգնեցէ՛ք տաճարի մէջ եւ ասացէ՛ք ժողովրդին այս կենարար պատգամը»:
20 «Գացէ՛ք եւ տաճարին մէջ կայնելով ժողովուրդին յայտնեցէք այս կենաց պատգամը»։
Գնացէք կացէք ի տաճարին, եւ խօսեցարուք ընդ ժողովրդեանն զամենայն պատգամս կենացս այսոցիկ:

5:20: Գնացէք կացէ՛ք ՚ի տաճարին, եւ խօսեցարո՛ւք ընդ ժողովրդեանն զամենայն պատգամս կենացս այսոցիկ։
20. «Գնացէք կանգնեցէ՛ք տաճարի մէջ եւ ասացէ՛ք ժողովրդին այս կենարար պատգամը»:
20 «Գացէ՛ք եւ տաճարին մէջ կայնելով ժողովուրդին յայտնեցէք այս կենաց պատգամը»։
zohrab-1805▾ eastern-1994▾ western am▾
5:2020: идите и, став в храме, говорите народу все сии слова жизни.
5:20  πορεύεσθε καὶ σταθέντες λαλεῖτε ἐν τῶ ἱερῶ τῶ λαῶ πάντα τὰ ῥήματα τῆς ζωῆς ταύτης.
5:20. Πορεύεσθε ( Ye-should-traverse-of ) καὶ (and) σταθέντες ( having-been-stood ) λαλεῖτε (ye-should-speak-unto) ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred) τῷ (unto-the-one) λαῷ (unto-a-people) πάντα ( to-all ) τὰ (to-the-ones) ῥήματα (to-utterings-to) τῆς (of-the-one) ζωῆς (of-a-lifing) ταύτης. (of-the-one-this)
5:20. ite et stantes loquimini in templo plebi omnia verba vitae huiusGo, and standing speak in the temple to the people all the words of this life.
20. Go ye, and stand and speak in the temple to the people all the words of this Life.
5:20. “Go and stand in the temple, speaking to the people all these words of life.”
5:20. Go, stand and speak in the temple to the people all the words of this life.
Go, stand and speak in the temple to the people all the words of this life:

20: идите и, став в храме, говорите народу все сии слова жизни.
5:20  πορεύεσθε καὶ σταθέντες λαλεῖτε ἐν τῶ ἱερῶ τῶ λαῶ πάντα τὰ ῥήματα τῆς ζωῆς ταύτης.
5:20. ite et stantes loquimini in templo plebi omnia verba vitae huius
Go, and standing speak in the temple to the people all the words of this life.
5:20. “Go and stand in the temple, speaking to the people all these words of life.”
5:20. Go, stand and speak in the temple to the people all the words of this life.
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
20: "Став во храме, говорите..." - staqenteV laleite en t ier - правильнее слова: "ставше глаголите в Церкви..."

Чем упорнее становится преследование врагов, тем явственнее Господь оказывает свою помощь гонимым, частью для вразумления и устрашения гонителей, вообще же для распространения и утверждения новоустрояемой Церкви. Ангел повелевает говорить в храме - смело, безбоязненно, не боясь угроз и преследований.

"Все сии слова жизни..." - греч. panta ta rhmata thV zwhV tauthV, - точнее слав.: "вся глаголы жизни сея..." - все глаголы жизни сей, т. е. истинной, вечной, благодатной, в которой сами пребываете.
Adam Clarke: Commentary on the Bible - 1831
5:20: All the words of this life - All the doctrines of life eternal, founded on the word, death, and resurrection of Christ Jesus. This is another periphrasis for Gospel. Go to the temple - the most public place, and speak to the people - who come there to worship according to the law, the words of this life - the whole doctrine of salvation from sin and death; and show that the law is fulfilled in the sacrifice of Jesus, and that, by his resurrection, he has brought life and immortality to light.
Albert Barnes: Notes on the Bible - 1834
5:20: In the temple - In a public and conspicuous place. In this way there would be a most striking exhibition of their boldness; a proof that "God" had delivered them, and a manifestation of their purpose to obey God rather than man.
All the words - All the doctrines. Compare Joh 6:68, "Thou hast the words of eternal life."
Of this life - Pertaining to life, to the eternal life which they taught through the resurrection of Jesus. The word "life" is used sometimes to express "the whole of religion," as opposed to the spiritual "death" of sin. See Joh 1:4; Joh 3:36. Their deliverance from prison was not that they might be idle, and escape to a place of safety. Again they were to engage in the toils and perils which they had just before encountered. God delivers us from dangers sometimes that we may plunge "into" new dangers; he preserves us from one form of calamity that we may be tried in some new furnace of affliction; he calls us to encounter trials simply "because" he demands it, and as an expression of gratitude to him for his gracious interposition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:20: stand: Isa 58:1; Jer 7:2, Jer 19:14, Jer 19:15, Jer 20:2, Jer 20:3, Jer 22:1, Jer 22:2, Jer 26:2, Jer 36:10; Mat 21:23; Joh 18:20
all: Act 11:14; Exo 24:3; Joh 6:63, Joh 6:68, Joh 12:50, Joh 17:3, Joh 17:8; Jo1 1:1-3, Jo1 5:11, Jo1 5:12
Geneva 1599
5:20 (5) Go, stand and speak in the temple to the people all the (i) words of this life.
(5) God therefore delivers his own, so that they may more vigorously provoke his enemies.
(i) Words by which the way unto life is shown.
John Gill
5:20 Go, stand and speak in the temple to the people,.... They were not delivered out of prison, in order to go and secure themselves from danger; but to go about the work they were called to, to preach the Gospel "in the temple", the place of worship; and a proper place to meet with persons to preach to, being a public place, whither the Jews always resorted; and there they were to stand, and continue with courage and intrepidity, not fearing the reproach and wrath of men, seeing they had both Christ and truth on their side; and there declare it "to the people", the common people, the multitude, even all that came to hear: the Gospel is to be preached to all; the Spirit of God makes it effectual to some, and others are rendered inexcusable: the substance of what they were to speak follows,
all the words of this life; all the doctrines of the Gospel; none of them are to be dropped or concealed, but to be spoken out, fully, freely, and faithfully, with all boldness and constancy; though they cannot be comprehended by reason, and are rejected by learned men, and the majority of the people; though charged with novelty and licentiousness, and attended with reproach and persecution: and these may be called, "the words of life", even of eternal life, as in Jn 6:68 because they show the nature of it, and point out the way unto it; not by the law, and obedience to that, but by Christ and his righteousness; and are the means of quickening dead sinners, of reviving drooping saints, and of nourishing them up unto eternal life: and also the words of "this" life; not of this present frail, mortal, and sinful life; but of life by Christ, which is begun to be enjoyed now, and will be perfectly enjoyed hereafter: and particularly the doctrine of the resurrection unto life may be intended; in opposition to the Sadducees, who denied it, and were the men that, being filled with indignation against them for preaching it, had seized them, and put them into prison; and being now delivered from prison, they are bid to go and preach this same doctrine again, in the most public manner: though some think there is an hypallage in the words; and so the Syriac version renders them, "all these words of life"; and the Ethiopic version, "this word of life"; meaning the Gospel, and the doctrines of it, they had in commission to preach, and for which they were reproached and persecuted.
John Wesley
5:20 The words of this - That is, these words of life: words which show the way to life everlasting.
Robert Jamieson, A. R. Fausset and David Brown
5:20 all the words of this life--beautiful expression for that Life in the Risen One which was the burden of their preaching!
5:215:21: Եւ իբրեւ լուան, մտի՛ն ընդ առաւօտն ՚ի տաճարն՝ եւ ուսուցանէին։ Եկն քահանայապետն՝ եւ որ ընդ նմա, կոչեցի՛ն միաբան զատեանն, եւ զամենայն ծերակոյտ որդւոցն Իսրայէլի. եւ առաքեցին ՚ի բանտն, ածել զնոսա[2195]։ [2195] Ոմանք. Ընդ առաւօտս ՚ի տա՛՛... եւ որ ընդ նմայն էին, եւ կոչէին։
21. Եւ երբ այս լսեցին, առաւօտեան մտան տաճարը եւ ուսուցանում էին: Եկաւ քահանայապետը, եւ նրանք, որ նրա հետ էին. ի մի հաւաքեցին ատեանը եւ իսրայէլացիների ամբողջ ծերակոյտը. եւ մարդ ուղարկեցին բանտ՝ առաքեալներին բերելու:
21 Ու երբ զայս լսեցին, տաճարը մտան առտուն եւ կը սորվեցնէին. իսկ քահանայապետը եկաւ ու իրեն հետ եղողները ու մէկտեղ կանչեցին ժողովը ու Իսրայէլի որդիներուն բոլոր ծերակոյտը ժողով գումարեցին եւ մարդ ղրկեցին բանտը, որպէս զի զանոնք բերեն։
Եւ իբրեւ լուան, մտին ընդ առաւօտն ի տաճարն եւ ուսուցանէին: Եկն քահանայապետն եւ որ ընդ նմա, կոչեցին միաբան զատեանն եւ զամենայն ծերակոյտ որդւոցն Իսրայելի, եւ առաքեցին ի բանտն ածել զնոսա:

5:21: Եւ իբրեւ լուան, մտի՛ն ընդ առաւօտն ՚ի տաճարն՝ եւ ուսուցանէին։ Եկն քահանայապետն՝ եւ որ ընդ նմա, կոչեցի՛ն միաբան զատեանն, եւ զամենայն ծերակոյտ որդւոցն Իսրայէլի. եւ առաքեցին ՚ի բանտն, ածել զնոսա[2195]։
[2195] Ոմանք. Ընդ առաւօտս ՚ի տա՛՛... եւ որ ընդ նմայն էին, եւ կոչէին։
21. Եւ երբ այս լսեցին, առաւօտեան մտան տաճարը եւ ուսուցանում էին: Եկաւ քահանայապետը, եւ նրանք, որ նրա հետ էին. ի մի հաւաքեցին ատեանը եւ իսրայէլացիների ամբողջ ծերակոյտը. եւ մարդ ուղարկեցին բանտ՝ առաքեալներին բերելու:
21 Ու երբ զայս լսեցին, տաճարը մտան առտուն եւ կը սորվեցնէին. իսկ քահանայապետը եկաւ ու իրեն հետ եղողները ու մէկտեղ կանչեցին ժողովը ու Իսրայէլի որդիներուն բոլոր ծերակոյտը ժողով գումարեցին եւ մարդ ղրկեցին բանտը, որպէս զի զանոնք բերեն։
zohrab-1805▾ eastern-1994▾ western am▾
5:2121: Они, выслушав, вошли утром в храм и учили. Между тем первосвященник и которые с ним, придя, созвали синедрион и всех старейшин из сынов Израилевых и послали в темницу привести [Апостолов].
5:21  ἀκούσαντες δὲ εἰσῆλθον ὑπὸ τὸν ὄρθρον εἰς τὸ ἱερὸν καὶ ἐδίδασκον. παραγενόμενος δὲ ὁ ἀρχιερεὺς καὶ οἱ σὺν αὐτῶ συνεκάλεσαν τὸ συνέδριον καὶ πᾶσαν τὴν γερουσίαν τῶν υἱῶν ἰσραήλ, καὶ ἀπέστειλαν εἰς τὸ δεσμωτήριον ἀχθῆναι αὐτούς.
5:21. ἀκούσαντες ( Having-heard ) δὲ (moreover) εἰσῆλθον (they-had-came-into) ὑπὸ (under) τὸν (to-the-one) ὄρθρον (to-a-ruddy-jutting) εἰς (into) τὸ (to-the-one) ἱερὸν (to-sacred) καὶ (and) ἐδίδασκον. (they-were-teaching) Παραγενόμενος ( Having-had-became-beside ) δὲ (moreover,"ὁ (the-one) ἀρχιερεὺς (a-first-sacreder-of,"καὶ (and) οἱ (the-ones) σὺν (together) αὐτῷ (unto-it,"συνεκάλεσαν (they-called-together-unto) τὸ (to-the-one) συνέδριον (to-a-seatlet-together) καὶ (and) πᾶσαν (to-all) τὴν (to-the-one) γερουσίαν (to-a-senioring-unto) τῶν (of-the-ones) υἱῶν (of-sons) Ἰσραήλ, (of-an-Israel,"καὶ (and) ἀπέστειλαν (they-set-off) εἰς (into) τὸ (to-the-one) δεσμωτήριον (to-an-en-tierlet) ἀχθῆναι (to-have-been-lead) αὐτούς. (to-them)
5:21. qui cum audissent intraverunt diluculo in templum et docebant adveniens autem princeps sacerdotum et qui cum eo erant convocaverunt concilium et omnes seniores filiorum Israhel et miserunt in carcerem ut adducerenturWho having heard this, early in the morning, entered into the temple and taught. And the high priest coming, and they that were with him, called together the council and all the ancients of the children of Israel: and they sent to the prison to have them brought.
21. And when they heard , they entered into the temple about daybreak, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison-house to have them brought.
5:21. And when they had heard this, they entered the temple at first light, and they were teaching. Then the high priest, and those who were with him, approached, and they called together the council and all the elders of the sons of Israel. And they sent to the prison to have them brought.
5:21. And when they heard [that], they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.
And when they heard [that], they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought:

21: Они, выслушав, вошли утром в храм и учили. Между тем первосвященник и которые с ним, придя, созвали синедрион и всех старейшин из сынов Израилевых и послали в темницу привести [Апостолов].
5:21  ἀκούσαντες δὲ εἰσῆλθον ὑπὸ τὸν ὄρθρον εἰς τὸ ἱερὸν καὶ ἐδίδασκον. παραγενόμενος δὲ ὁ ἀρχιερεὺς καὶ οἱ σὺν αὐτῶ συνεκάλεσαν τὸ συνέδριον καὶ πᾶσαν τὴν γερουσίαν τῶν υἱῶν ἰσραήλ, καὶ ἀπέστειλαν εἰς τὸ δεσμωτήριον ἀχθῆναι αὐτούς.
5:21. qui cum audissent intraverunt diluculo in templum et docebant adveniens autem princeps sacerdotum et qui cum eo erant convocaverunt concilium et omnes seniores filiorum Israhel et miserunt in carcerem ut adducerentur
Who having heard this, early in the morning, entered into the temple and taught. And the high priest coming, and they that were with him, called together the council and all the ancients of the children of Israel: and they sent to the prison to have them brought.
5:21. And when they had heard this, they entered the temple at first light, and they were teaching. Then the high priest, and those who were with him, approached, and they called together the council and all the elders of the sons of Israel. And they sent to the prison to have them brought.
5:21. And when they heard [that], they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.
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
21: "Всех старейшин..." - сверх членов Синедриона. Дело апостолов показалось настолько важным, или хотели повести его так настойчиво и решительно, что собрали не только Синедрион в полном его составе, но и всех старейшин Израилевых, чтобы определения Синедриона возымели особенную силу.

"Послали в темницу..." Следовательно, еще не было известно чудесное освобождение апостолов и то, что они уже учат народ во храме: очевидно, заседание состоялось ранним утром, как по делам самым серьезным, не терпящим отлагательства.
Adam Clarke: Commentary on the Bible - 1831
5:21: Called the council together - Συνεδριον The sanhedrin, all the senate; την γερουσιαν, the elders, or what we would call the aldermen. How these differed from the πρεσβυτεριον, presbytery, if they did differ, is not now known.
Albert Barnes: Notes on the Bible - 1834
5:21: Early in the morning - Greek: at the break of day. Compare Luk 24:1; Joh 8:2.
Called the council together - The Sanhedrin, or the Great Council of the nation. This was clearly for the purpose of "trying" the apostles for disregarding their commandments.
And all the senate - Greek: "eldership." Probably these were not a part of the Sanhedrin, but were people of age and experience, who in Act 4:8; Act 25:15, are called "elders of the Jews," and who were present for the sake of counsel Canal advice in a case of emergency.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: entered: Act 5:25; Luk 21:37, Luk 21:38; Joh 8:2
But: Act 5:17, Act 5:24, Act 4:5, Act 4:6, Act 22:2, Act 22:3, Act 22:15; Luk 22:66; Joh 18:35
senate: Psa 105:22
sent: Act 4:7, Act 12:18, Act 12:19
Geneva 1599
5:21 (6) And when they heard [that], they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.
(6) God mocks his enemies attempts from above.
John Gill
5:21 And when they heard that,.... Or "his word", as the Arabic version supplies; that is, the word of the angel, the orders enjoined them by him, to go to the temple, and there preach the Gospel; this clause is left out in the Syriac version:
they entered into the temple early in the morning; they were obedient to the command of the angel, believing him to be a messenger of God, who declared his will, which they readily complied with, and were indeed eager of doing it; and therefore early in the morning, as soon as ever the temple doors were opened, and there were any people got together, they went in:
and taught; as the Ethiopic version adds, "the people, this word of life"; the doctrine or doctrines of the Gospel which the angel had bid them teach:
but the high priest came, and they that were with him: as before, to the place where the sanhedrim used to meet; either the chamber Gazith, or the shops, or some other place in Jerusalem; See Gill on Acts 4:15.
and called the council together; the sanhedrim, consisting of seventy one, which usually met at the time of the morning daily sacrifice; perhaps on this occasion they might be called together sooner, and everyone of them summoned to attend; for otherwise it was not necessary that every particular member should be present, but when there was any business of importance which required it, they were all gathered together (o):
and all the senate of the children of Israel; or the elders, as the Vulgate Latin, Syriac, and Arabic versions read, the rest of the elders of the city, besides those of the great sanhedrim. Dr. Lightfoot thinks, that the two other sanhedrim, or courts of judicature in Jerusalem, which consisted of twenty three persons apiece, are designed; and who, as he rightly observes from Maimonides (p), sat the one in the gate of the court, the other in the gate of the mountain of the house; so that all the courts in Jerusalem were called together at this time; and if they all met, they made up a hundred and seventeen men:
and sent to the prison to have them brought; that is, "the apostles", as the Syriac version reads. The sense is, that the high priest, and those that were with him at the same time that they convened all the courts of judicature in Jerusalem together, sent their officers to the prison, to fetch the apostles; or else the sanhedrim, and senate of Israel being met, they ordered their officers to go to the common jail, and bring the apostles before them, to be examined, tried, and judged by them.
(o) Maimon. Hilchot Sanhedrin, c. 2. sect. 1, 2. (p) Maimon. Hilchot Sanhedrin, c. 1. sect. 2.
Robert Jamieson, A. R. Fausset and David Brown
5:21 entered into the temple, &c.--How self-possessed! the indwelling Spirit raising them above fear.
called . . . all the senate, &c.--an unusually general convention, though hastily summoned.
5:225:22: Եւ իբրեւ եկին սպասաւորքն, ո՛չ գտին զնոսա ՚ի բանտին. դարձեալ անդրէն պատմեցի՛ն,
22. Երբ սպասաւորները գնացին, նրանց բանտում չգտան. վերադարձան, պատմեցին ու ասացին.
22 Երբ սպասաւորները գացին, զանոնք բանտին մէջ չգտնելով՝ ետ դարձան, պատմեցին
Եւ իբրեւ եկին սպասաւորքն, ոչ գտին զնոսա ի բանտին. դարձեալ անդրէն պատմեցին:

5:22: Եւ իբրեւ եկին սպասաւորքն, ո՛չ գտին զնոսա ՚ի բանտին. դարձեալ անդրէն պատմեցի՛ն,
22. Երբ սպասաւորները գնացին, նրանց բանտում չգտան. վերադարձան, պատմեցին ու ասացին.
22 Երբ սպասաւորները գացին, զանոնք բանտին մէջ չգտնելով՝ ետ դարձան, պատմեցին
zohrab-1805▾ eastern-1994▾ western am▾
5:2222: Но служители, придя, не нашли их в темнице и, возвратившись, донесли,
5:22  οἱ δὲ παραγενόμενοι ὑπηρέται οὐχ εὖρον αὐτοὺς ἐν τῇ φυλακῇ, ἀναστρέψαντες δὲ ἀπήγγειλαν
5:22. οἱ (The-ones) δὲ (moreover) παραγενόμενοι ( having-had-became-beside ,"ὑπηρέται (under-rowers,"οὐχ (not) εὗρον (they-had-found) αὐτοὺς (to-them) ἐν (in) τῇ (unto-the-one) φυλακῇ, (unto-a-guarding," ἀναστρέψαντες ( having-beturned-up ) δὲ (moreover) ἀπήγγειλαν (they-messaged-off,"
5:22. cum venissent autem ministri et aperto carcere non invenissent illos reversi nuntiaveruntBut when the ministers came and opening the prison found them not there, they returned and told,
22. But the officers that came found them not in the prison; and they returned, and told,
5:22. But when the attendants had arrived, and, upon opening the prison, had not found them, they returned and reported to them,
5:22. But when the officers came, and found them not in the prison, they returned, and told,
But when the officers came, and found them not in the prison, they returned, and told:

22: Но служители, придя, не нашли их в темнице и, возвратившись, донесли,
5:22  οἱ δὲ παραγενόμενοι ὑπηρέται οὐχ εὖρον αὐτοὺς ἐν τῇ φυλακῇ, ἀναστρέψαντες δὲ ἀπήγγειλαν
5:22. cum venissent autem ministri et aperto carcere non invenissent illos reversi nuntiaverunt
But when the ministers came and opening the prison found them not there, they returned and told,
5:22. But when the attendants had arrived, and, upon opening the prison, had not found them, they returned and reported to them,
5:22. But when the officers came, and found them not in the prison, they returned, and told,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
5:22 But when the officers came,.... The Arabic version adds, "to it"; that is, to the prison;
and found them not in the prison. The Vulgate Latin version reads, "the prison being opened they found them not"; when they came to the prison, they opened the doors of it, or the keepers for them; for though the angel had opened them for the apostles, yet he shut them again, as he brought them out; for these men found the doors shut, as the following verse shows, and who upon opening them and searching the prison, for the apostles, could find none of them in it; wherefore they returned; the Arabic version reads, "to them"; to the sanhedrim:
and told; that is, them, as both the Arabic and Ethiopic versions read.
5:235:23: եւ ասեն. թէ զբանտն գտաք փակեա՛լ ամենայն զգուշութեամբն, եւ զպահապանսն զի կային առ դրանն. բացաք՝ եւ ՚ի ներքս զոք ո՛չ գտաք[2196]։ [2196] Ոմանք. Եթէ զբանտն... ամենայն զգուշութեամբ... զոք ո՛չ եւս գտաք։
23. «Բանտը ամենայն զգուշութեամբ փակուած գտանք, իսկ պահապաններին՝ դռանը կանգնած. բացեցինք, բայց ներսում ոչ ոքի չգտանք»:
23 Եւ ըսին թէ «Բանտը ամէն զգուշութիւնով գոցուած գտանք ու պահապանները դռներուն առջեւ կայնած, բայց բանալով՝ ներսը մարդ չգտանք»։
եւ ասեն թէ` Զբանտն գտաք փակեալ ամենայն զգուշութեամբ, եւ զպահապանսն` զի կային առ դրանն, բացաք եւ ի ներքս զոք ոչ գտաք:

5:23: եւ ասեն. թէ զբանտն գտաք փակեա՛լ ամենայն զգուշութեամբն, եւ զպահապանսն զի կային առ դրանն. բացաք՝ եւ ՚ի ներքս զոք ո՛չ գտաք[2196]։
[2196] Ոմանք. Եթէ զբանտն... ամենայն զգուշութեամբ... զոք ո՛չ եւս գտաք։
23. «Բանտը ամենայն զգուշութեամբ փակուած գտանք, իսկ պահապաններին՝ դռանը կանգնած. բացեցինք, բայց ներսում ոչ ոքի չգտանք»:
23 Եւ ըսին թէ «Բանտը ամէն զգուշութիւնով գոցուած գտանք ու պահապանները դռներուն առջեւ կայնած, բայց բանալով՝ ներսը մարդ չգտանք»։
zohrab-1805▾ eastern-1994▾ western am▾
5:2323: говоря: темницу мы нашли запертою со всею предосторожностью и стражей стоящими перед дверями; но, отворив, не нашли в ней никого.
5:23  λέγοντες ὅτι τὸ δεσμωτήριον εὕρομεν κεκλεισμένον ἐν πάσῃ ἀσφαλείᾳ καὶ τοὺς φύλακας ἑστῶτας ἐπὶ τῶν θυρῶν, ἀνοίξαντες δὲ ἔσω, οὐδένα εὕρομεν.
5:23. λέγοντες ( forthing ) ὅτι (to-which-a-one,"Τὸ (To-the-one) δεσμωτήριον (to-an-en-tierlet) εὕρομεν (we-had-found) κεκλεισμένον (to-having-had-come-to-be-latched) ἐν (in) πάσῃ (unto-all) ἀσφαλείᾳ (unto-an-un-failing-of) καὶ (and) τοὺς (to-the-ones) φύλακας (to-guards) ἑστῶτας ( to-having-had-come-to-stand ) ἐπὶ (upon) τῶν (of-the-ones) θυρῶν, (of-portals," ἀνοίξαντες ( having-opened-up ) δὲ (moreover) ἔσω (into-unto-which) οὐδένα (to-not-moreover-one) εὕρομεν. (we-had-found)
5:23. dicentes carcerem quidem invenimus clausum cum omni diligentia et custodes stantes ad ianuas aperientes autem neminem intus invenimusSaying: The prison indeed we found shut with all diligence, and the keepers standing before the door: but opening it, we found no man within.
23. saying, The prison-house we found shut in all safety, and the keepers standing at the doors: but when we had opened, we found no man within.
5:23. saying: “We found the prison certainly locked up with all diligence, and the guards standing before the door. But upon opening it, we found no one within.”
5:23. Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within.
Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within:

23: говоря: темницу мы нашли запертою со всею предосторожностью и стражей стоящими перед дверями; но, отворив, не нашли в ней никого.
5:23  λέγοντες ὅτι τὸ δεσμωτήριον εὕρομεν κεκλεισμένον ἐν πάσῃ ἀσφαλείᾳ καὶ τοὺς φύλακας ἑστῶτας ἐπὶ τῶν θυρῶν, ἀνοίξαντες δὲ ἔσω, οὐδένα εὕρομεν.
5:23. dicentes carcerem quidem invenimus clausum cum omni diligentia et custodes stantes ad ianuas aperientes autem neminem intus invenimus
Saying: The prison indeed we found shut with all diligence, and the keepers standing before the door: but opening it, we found no man within.
5:23. saying: “We found the prison certainly locked up with all diligence, and the guards standing before the door. But upon opening it, we found no one within.”
5:23. Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:23: The prison truly found we shut - All the doors were properly bolted, and the keepers at their post; but when we had opened, for it appears they were alone in possession of the keys; how much must this have increased their astonishment when they found that the doors were not broken open, the guards properly posted, and every thing as they left it, for they themselves had put the apostles in prison; but, when they had opened, there was no man within!
Albert Barnes: Notes on the Bible - 1834
5:23: Found we shut - It had not been broken open; and there was therefore clear proof that they had been delivered by the interposition of God. Nor could they have been released by the guard, for they were keeping watch, as if unconscious that anything had happened, and the officers had the only means of entering the prison.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:23: The prison: Act 5:19; Psa 2:4, Psa 33:10; Pro 21:30; Lam 3:37, Lam 3:55-58; Dan 3:11-25, Dan 6:22-24; Mat 27:63-66, Mat 28:12-15; Joh 8:59
John Gill
5:23 Saying, the prison truly found we shut with all safety,.... Locked, barred and bolted;
and the keepers standing without before the doors; both inner and outer in their proper places, diligently discharging their office:
but when we had opened we found no man within; that is, none of the apostles, for there might be other prisoners in it, who were not released by this means.
John Wesley
5:23 We found the prison shut - The angel probably had shut the doors again.
Robert Jamieson, A. R. Fausset and David Brown
5:23 the prison . . . shut . . . keepers . . . before the doors, but . . . no man within--the reverse of the miracle in Acts 16:26; a similar contrast to that of the nets at the miraculous draughts of fishes (Lk 5:6; Jn 21:11).
5:245:24: Իբրեւ լուան զբանս զայսոսիկ իշխանք տաճարին եւ քահանայապետքն, հիանայի՛ն վասն նոցա, թէ զի՞նչ արդեւք լինիցի այն[2197]։ [2197] Բազումք. Զբանս զայս իշ՛՛։ Ոսկան. Հիացան վասն նոցա։
24. Երբ տաճարի իշխանաւորները եւ քահանայապետները այս խօսքերը լսեցին, զարմանում էին դրանց վրայ, թէ արդեօք այդ ի՛նչ պէտք է եղած լինի:
24 Երբ մեծ քահանան եւ տաճարին իշխանը ու քահանայապետները լսեցին այս խօսքերը, կը զարմանային պատահածին վրայ։
Իբրեւ լուան զբանս զայս [25]իշխանք տաճարին եւ քահանայապետքն``, հիանային վասն նոցա, թէ զի՛նչ արդեւք լինիցի այն:

5:24: Իբրեւ լուան զբանս զայսոսիկ իշխանք տաճարին եւ քահանայապետքն, հիանայի՛ն վասն նոցա, թէ զի՞նչ արդեւք լինիցի այն[2197]։
[2197] Բազումք. Զբանս զայս իշ՛՛։ Ոսկան. Հիացան վասն նոցա։
24. Երբ տաճարի իշխանաւորները եւ քահանայապետները այս խօսքերը լսեցին, զարմանում էին դրանց վրայ, թէ արդեօք այդ ի՛նչ պէտք է եղած լինի:
24 Երբ մեծ քահանան եւ տաճարին իշխանը ու քահանայապետները լսեցին այս խօսքերը, կը զարմանային պատահածին վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:2424: Когда услышали эти слова первосвященник, начальник стражи и [прочие] первосвященники, недоумевали, что бы это значило.
5:24  ὡς δὲ ἤκουσαν τοὺς λόγους τούτους ὅ τε στρατηγὸς τοῦ ἱεροῦ καὶ οἱ ἀρχιερεῖς, διηπόρουν περὶ αὐτῶν τί ἂν γένοιτο τοῦτο.
5:24. ὡς (As) δὲ (moreover) ἤκουσαν (they-heard) τοὺς (to-the-ones) λόγους (to-forthees) τούτους (to-the-ones-these,"ὅ (the-one) τε (also) στρατηγὸς (an-amass-leader) τοῦ (of-the-one) ἱεροῦ (of-sacred) καὶ (and) οἱ (the-ones) ἀρχιερεῖς, (first-sacreders-of,"διηπόρουν (they-were-un-traversing-through-unto) περὶ (about) αὐτῶν (of-them) τί (to-what-one) ἂν (ever) γένοιτο ( it-may-have-had-became ) τοῦτο. (the-one-this)
5:24. ut audierunt autem hos sermones magistratus templi et principes sacerdotum ambigebant de illis quidnam fieretNow when the officer of the temple and the chief priests heard these words, they were in doubt concerning them, what would come to pass.
24. Now when the captain of the temple and the chief priests heard these words, they were much perplexed concerning them whereunto this would grow.
5:24. Then, when the magistrate of the temple and the chief priests heard these words, they were uncertain about them, as to what should happen.
5:24. Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow.
Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow:

24: Когда услышали эти слова первосвященник, начальник стражи и [прочие] первосвященники, недоумевали, что бы это значило.
5:24  ὡς δὲ ἤκουσαν τοὺς λόγους τούτους ὅ τε στρατηγὸς τοῦ ἱεροῦ καὶ οἱ ἀρχιερεῖς, διηπόρουν περὶ αὐτῶν τί ἂν γένοιτο τοῦτο.
5:24. ut audierunt autem hos sermones magistratus templi et principes sacerdotum ambigebant de illis quidnam fieret
Now when the officer of the temple and the chief priests heard these words, they were in doubt concerning them, what would come to pass.
5:24. Then, when the magistrate of the temple and the chief priests heard these words, they were uncertain about them, as to what should happen.
5:24. Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow.
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
24: Единственное место во всем Новом Завете, где первосвященник почему-то назван просто iereuV, и не arciereuV. Далее упоминаются, особо от сего, и виде "первосвященники". Это были, вероятно, отставные, так как, по свидетельству И. Флавия (Арх. III:15), первосвященники тогда менялись очень часто, причем смененные продолжали именоваться первосвященниками и оставались членами Синедриона. Возможно также, что здесь первосвященниками названы первые священники каждой из 24: черед, на которые еще Давид разделил всех священников (1Пар. XXIII:6, 24; 2Пар. VIII:14; XXIX:25; 1: Езд VIII:24).
Adam Clarke: Commentary on the Bible - 1831
5:24: They doubted of them whereunto this would grow - They did not know what to think of the apostles, whether they had saved themselves by magic, or whether they were delivered by a real miracle; and they were at a loss to tell what the issue of these things would be.
Albert Barnes: Notes on the Bible - 1834
5:24: The captain of the temple - See the notes on Act 4:1.
Doubted of them - They were in "perplexity" about these things. The word rendered "doubted" denotes "that state of anxiety which arises when a person has lost his way, or when he does not know what to do to escape from a difficulty." See Luk 9:7.
Whereunto this would grow - What this "would be"; or, what would be the result or end of these events. For:
(1) Their authority was disregarded.
(2) God had opposed them by a miracle.
(3) the doctrines of the apostles were gaining ground.
(4) their efforts to resist them had been in vain. They need "not" have doubted; but sinners are not disposed to be convinced of the truth of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:24: the captain: Act 5:26, Act 4:1; Luk 22:4, Luk 22:52
they: Act 2:12, Act 4:16, Act 4:17, Act 4:21; Joh 11:47, Joh 11:48, Joh 12:19
this: Isa 9:7, Isa 53:1, Isa 53:2; Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45; Zac 6:12, Zac 6:13; Mar 4:30-32
John Gill
5:24 Now when the high priest,.... Or "the priests", as it is read in most copies; the Complutensian edition reads, "the high priest"; and he is certainly designed, since he is distinguished from the chief priests after mentioned: the Vulgate Latin, Syriac, and Ethiopic versions, leave out this word; as does also the Alexandrian copy:
and the captain of the temple; the same versions read in the plural number; See Gill on Lk 22:4, Lk 22:52, Acts 4:1.
and the chief priests heard these things; which the officers related, that the prison doors were shut and sure, and the keepers upon their watch, and yet the apostles gone:
they doubted of them, whereunto this would grow; they did not doubt of the truth of the things their officers told them, but they were amazed at them, and hesitated in their minds about them, and were anxiously thoughtful; what this would, or should be, or how this should be done; that the prison doors should be shut, and yet the prisoners gone; they were in suspense and anxiety of mind, what to impute it to; whether to a divine and supernatural power, or to magic art; and were uneasy in their minds what would be the issue of so strange and surprising an event.
John Wesley
5:24 They doubted what this should be - They were even at their wits' end. The world, in persecuting the children of God, entangle themselves in numberless difficulties.
Robert Jamieson, A. R. Fausset and David Brown
5:24 they doubted--"were in perplexity."
5:255:25: Եւ եկն ոմն պատմեաց նոցա, թէ ահա արքն զորս եդիք ՚ի բանտին՝ կա՛ն ՚ի տաճարին, եւ ուսուցանեն զժողովուրդն[2198]։ [2198] Ոմանք. Նոցա եւ ասէ. եթէ ահա։
25. Եւ մէկը եկաւ նրանց պատմեց. «Ահա այն մարդիկ, որոնց դուք բանտն էիք դրել, տաճարում կանգնած՝ ժողովրդին ուսուցանում են»:
25 Նոյն ատեն մէկը եկաւ ու ըսաւ անոնց. «Ահա այն մարդիկը որոնք բանտը դրած էիք, տաճարը կայներ են եւ ժողովուրդին կը սորվեցնեն»։
Եւ եկն ոմն պատմեաց նոցա թէ` Ահա արքն զորս եդիք ի բանտին` կան ի տաճարին, եւ ուսուցանեն զժողովուրդն:

5:25: Եւ եկն ոմն պատմեաց նոցա, թէ ահա արքն զորս եդիք ՚ի բանտին՝ կա՛ն ՚ի տաճարին, եւ ուսուցանեն զժողովուրդն[2198]։
[2198] Ոմանք. Նոցա եւ ասէ. եթէ ահա։
25. Եւ մէկը եկաւ նրանց պատմեց. «Ահա այն մարդիկ, որոնց դուք բանտն էիք դրել, տաճարում կանգնած՝ ժողովրդին ուսուցանում են»:
25 Նոյն ատեն մէկը եկաւ ու ըսաւ անոնց. «Ահա այն մարդիկը որոնք բանտը դրած էիք, տաճարը կայներ են եւ ժողովուրդին կը սորվեցնեն»։
zohrab-1805▾ eastern-1994▾ western am▾
5:2525: Пришел же некто и донес им, говоря: вот, мужи, которых вы заключили в темницу, стоят в храме и учат народ.
5:25  παραγενόμενος δέ τις ἀπήγγειλεν αὐτοῖς ὅτι ἰδοὺ οἱ ἄνδρες οὓς ἔθεσθε ἐν τῇ φυλακῇ εἰσὶν ἐν τῶ ἱερῶ ἑστῶτες καὶ διδάσκοντες τὸν λαόν.
5:25. Παραγενόμενος ( Having-had-became-beside ) δέ (moreover,"τις (a-one,"ἀπήγγειλεν (it-messaged-off) αὐτοῖς (unto-them) ὅτι (to-which-a-one," Ἰδοὺ ( Thou-should-have-had-seen ,"οἱ (the-ones) ἄνδρες (men) οὓς ( to-which ) ἔθεσθε ( ye-had-placed ) ἐν (in) τῇ (unto-the-one) φυλακῇ (unto-a-guarding) εἰσὶν (they-be) ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred) ἑστῶτες ( having-had-come-to-stand ) καὶ (and) διδάσκοντες ( teaching ) τὸν (to-the-one) λαόν. (to-a-people)
5:25. adveniens autem quidam nuntiavit eis quia ecce viri quos posuistis in carcere sunt in templo stantes et docentes populumBut one came and told them: Behold, the men whom you put in prison are in the temple, standing and teaching the people.
25. And there came one and told them, Behold, the men whom ye put in the prison are in the temple standing and teaching the people.
5:25. But someone arrived and reported to them, “Behold, the men whom you placed in prison are in the temple, standing and teaching the people.”
5:25. Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people.
Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people:

25: Пришел же некто и донес им, говоря: вот, мужи, которых вы заключили в темницу, стоят в храме и учат народ.
5:25  παραγενόμενος δέ τις ἀπήγγειλεν αὐτοῖς ὅτι ἰδοὺ οἱ ἄνδρες οὓς ἔθεσθε ἐν τῇ φυλακῇ εἰσὶν ἐν τῶ ἱερῶ ἑστῶτες καὶ διδάσκοντες τὸν λαόν.
5:25. adveniens autem quidam nuntiavit eis quia ecce viri quos posuistis in carcere sunt in templo stantes et docentes populum
But one came and told them: Behold, the men whom you put in prison are in the temple, standing and teaching the people.
5:25. But someone arrived and reported to them, “Behold, the men whom you placed in prison are in the temple, standing and teaching the people.”
5:25. Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:25: Then came one and told them - While they were in the perplexity mentioned above, a messenger surprised them with the information that the very men whom they had imprisoned the preceding night were standing in the temple and teaching the people!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:25: Behold: Act 5:18-21
Geneva 1599
5:25 (7) Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people.
(7) The more openly that Christ's power shows itself, the more the madness of his enemies who conspire against him increases.
John Gill
5:25 Then came one and told them, saying,.... Who this man was, is of no consequence to know; it can hardly be thought that he was one of the number of the disciples, or a member of the church, or a professor of the Christian religion; but rather an enemy, and one that sought his own interest, and to obtain the favour and affection of the chief priests and elders, and therefore very officiously came to them, and reported as follows:
behold, the men whom ye put in prison, last night,
are standing in the temple; openly and publicly, and without fear;
and teaching the people; in the name of Jesus, which the sanhedrim had forbid them to do.
5:265:26: Յայնժամ երթեալ իշխանքն սպասաւորօքն հանդերձ՝ ածին զնոսա ո՛չ բռնութեամբ. քանզի երկնչէին ՚ի ժողովրդենէն՝ զի մի՛ քարկոծեսցին[2199]։ [2199] Այլք. Իշխանն սպասաւորօքն... ած զնոսա ո՛չ բռ՛՛։
26. Այն ժամանակ իշխանաւորը, սպասաւորների հետ գնալով, նրանց բերեց առանց բռնութեան, որովհետեւ վախենում էին ժողովրդից, որ չքարկոծուեն:
26 Այն ատեն իշխանը սպասաւորներովը մէկտեղ գնաց զանոնք բերաւ առանց բռնութեան, քանզի ժողովուրդէն կը վախնային, որ չքարկոծուին,
Յայնժամ երթեալ իշխանն սպասաւորօքն հանդերձ` ած զնոսա ոչ բռնութեամբ, քանզի երկնչէին ի ժողովրդենէն զի մի՛ քարկոծեսցին:

5:26: Յայնժամ երթեալ իշխանքն սպասաւորօքն հանդերձ՝ ածին զնոսա ո՛չ բռնութեամբ. քանզի երկնչէին ՚ի ժողովրդենէն՝ զի մի՛ քարկոծեսցին[2199]։
[2199] Այլք. Իշխանն սպասաւորօքն... ած զնոսա ո՛չ բռ՛՛։
26. Այն ժամանակ իշխանաւորը, սպասաւորների հետ գնալով, նրանց բերեց առանց բռնութեան, որովհետեւ վախենում էին ժողովրդից, որ չքարկոծուեն:
26 Այն ատեն իշխանը սպասաւորներովը մէկտեղ գնաց զանոնք բերաւ առանց բռնութեան, քանզի ժողովուրդէն կը վախնային, որ չքարկոծուին,
zohrab-1805▾ eastern-1994▾ western am▾
5:2626: Тогда начальник стражи пошел со служителями и привел их без принуждения, потому что боялись народа, чтобы не побили их камнями.
5:26  τότε ἀπελθὼν ὁ στρατηγὸς σὺν τοῖς ὑπηρέταις ἦγεν αὐτούς, οὐ μετὰ βίας, ἐφοβοῦντο γὰρ τὸν λαόν, μὴ λιθασθῶσιν.
5:26. τότε (To-the-one-which-also) ἀπελθὼν (having-had-came-off,"ὁ (the-one) στρατηγὸς (an-amass-leader,"σὺν (together) τοῖς (unto-the-ones) ὑπηρέταις (unto-under-rowers,"ἦγεν (it-was-leading) αὐτούς, (to-them) οὐ (not) μετὰ (with) βίας, (of-substained," ἐφοβοῦντο ( they-were-fearing-unto ) γὰρ (therefore) τὸν (to-the-one) λαόν, (to-a-people) μὴ (lest) λιθασθῶσιν: (they-might-have-been-stoned-to)
5:26. tunc abiit magistratus cum ministris et adduxit illos sine vi timebant enim populum ne lapidarenturThen went the officer with the ministers and brought them without violence: for they feared the people, lest they should be stoned.
26. Then went the captain with the officers, and brought them, without violence; for they feared the people, lest they should be stoned.
5:26. Then the magistrate, with the attendants, went and brought them without force. For they were afraid of the people, lest they be stoned.
5:26. Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned.
Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned:

26: Тогда начальник стражи пошел со служителями и привел их без принуждения, потому что боялись народа, чтобы не побили их камнями.
5:26  τότε ἀπελθὼν ὁ στρατηγὸς σὺν τοῖς ὑπηρέταις ἦγεν αὐτούς, οὐ μετὰ βίας, ἐφοβοῦντο γὰρ τὸν λαόν, μὴ λιθασθῶσιν.
5:26. tunc abiit magistratus cum ministris et adduxit illos sine vi timebant enim populum ne lapidarentur
Then went the officer with the ministers and brought them without violence: for they feared the people, lest they should be stoned.
5:26. Then the magistrate, with the attendants, went and brought them without force. For they were afraid of the people, lest they be stoned.
5:26. Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
26: "Привел их без принуждения..." - т. е., очевидно, предложив апостолам добровольно, без наложения на них рук, явиться на приглашение Синедриона. Несомненно, сочувствие народа к апостолам теперь было уже таково, что открытое насилие над ними было крайне опасно.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Seizing of the Apostles; The Examination of the Apostles; The Advice of Gamaliel.
26 Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned. 27 And when they had brought them, they set them before the council: and the high priest asked them, 28 Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us. 29 Then Peter and the other apostles answered and said, We ought to obey God rather than men. 30 The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. 31 Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. 32 And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. 33 When they heard that, they were cut to the heart, and took counsel to slay them. 34 Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space; 35 And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. 36 For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought. 37 After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed. 38 And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: 39 But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God. 40 And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. 41 And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. 42 And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.

We are not told what it was that the apostles preached to the people; no doubt it was according to the direction of the angel--the words of this life; but what passed between them and the council we have here an account of; for in their sufferings there appeared more of a divine power and energy than even in their preaching. Now here we have,

I. The seizing of the apostles a second time. We may think, if God designed this, "Why were they rescued from their first imprisonment?" But this was designed to humble the pride, and check the fury, of their persecutors; and now he would show that they were discharged, not because they feared a trial, for they were ready to surrender themselves and make their appearance before the greatest of their enemies. 1. They brought them without violence, with all the respect and tenderness that could be: did not pull them out of the pulpit, nor bind them, nor drag them along, but accosted them respectfully; and one would think they had reason to do so, in reverence to the temple, that holy place, and for fear of the apostles, lest they should strike them, as they did Ananias, or call for fire from heaven upon them, as Elias did; but all that restrained their violence was their fear of the people, who had such a veneration for the apostles that they would have stoned the officers if they had offered them any abuse. 2. Yet they brought them to those who, they knew, were violent against them, and were resolved to take violent courses with them (v. 27): They brought them, to set them before the council, as delinquents. Thus the powers that should have been a terror to evil works and workers became so to the good.

II. Their examination. Being brought before this august assembly, the high priest, as the mouth of the court, told them what it was they had to lay to their charge, v. 28. 1. That they had disobeyed the commands of authority, and would not submit to the injunctions and prohibitions given them (v. 28), "Did not we, by virtue of our authority, strictly charge and command you, upon pain of our highest displeasure, that you should not teach in this name? But you have disobeyed our commands, and gone on to preach not only without our licence, but against our express order." Thus those who make void the commandments of God are commonly very strict in binding on their own commandments, and insisting upon their own power: Did not we command you? Yes, they did; but did not Peter at the same time tell them that God's authority was superior to theirs, and his commands must take place of theirs? And they had forgotten this. 2. That they had spread false doctrine among the people, or at least a singular doctrine, which was not allowed by the Jewish church, nor agreed with what was delivered form Moses's chair. "You have filled Jerusalem with your doctrine, and thereby have disturbed the public peace, and drawn people from the public establishment." Some take this for a haughty scornful word: "This silly senseless doctrine of yours, that is not worth taking notice of, you have made such a noise with, that even Jerusalem, the great and holy city, is become full of it, and it is all the talk of the town." They are angry that men, whom they look upon as despicable, should make themselves thus considerable. 3. That they had a malicious design against the government, and aimed to stir up the people against it, by representing it as wicked and tyrannical, and as having made itself justly odious both to God and man: "You intend to bring this man's blood, the guilt of it before God, the shame of it before men, upon us." Thus they charge them not only with contumacy and contempt of the court, but with sedition and faction, and a plot both to set the people against them, for having persecuted even to death not only so innocent but so good and great a man as this Jesus, and also the Romans, for having drawn them into it. See here how those who with a great deal of presumption will do an evil thing yet cannot bear to hear of it afterwards, nor to have it charged upon them. When they were in the heat of the persecution they could cry daringly enough, "His blood be upon us and upon our children; let us bear the blame for ever." But now that they have time for a cooler thought they take it as a great affront to have his blood laid at their door. Thus are they convicted and condemned by their own consciences, and dread lying under that guilt in which they were not afraid to involve themselves.

III. Their answer to the charge exhibited against them: Peter and the other apostles all spoke to the same purport; whether severally examined, or answering jointly, they spoke as one and the same Spirit gave them utterance, depending upon the promise their Master had made them, that, when they were brought before councils, it should be given them in that same hour what they should speak, and courage to speak it.

1. They justified themselves in their disobedience to the commands of the great sanhedrim, great as it was (v. 29): We ought to obey God rather than men. They do not plead the power they had to work miracles (this spoke sufficiently for them, and therefore they humbly decline mentioning it themselves), but they appeal to a maxim universally owned, which even natural conscience subscribes to, and which comes home to their case. God had commanded them to teach in the name of Christ, and therefore they ought to do it, though the chief priests forbade them. Note, Those rulers set up in opposition to God, and have a great deal to answer for, who punish men for disobedience to them in that which is their duty to God.

2. They justified themselves in doing what they could to fill Jerusalem with the doctrine of Christ, though, in preaching him up, they did indeed reflect upon those that maliciously ran him down, and if they thereby bring his blood upon them they may thank themselves. It is charged upon them as a crime that they preached Christ and his gospel. "Now," say they, "we will tell you who this Christ is, and what his gospel is, and then do you judge whether we ought not to preach it; nay, and we shall take this opportunity to preach it to you, whether you will hear, or whether you will forbear."

(1.) The chief priests are told to their faces the indignities they did to this Jesus: "You slew him and hanged him on a tree, you cannot deny it." The apostles, instead of making an excuse, or begging their pardon, for bringing the guilt of this man's blood upon them, repeat the charge, and stand to it: "It was you that slew him; it was your act and deed," Note, People's being unwilling to hear of their faults is no good reason why they should not be faithfully told of them. It is a common excuse made for not reproving sin that the times will not bear it. But those whose office it is to reprove must not be awed by this; the times must bear it, and shall bear it. Cry aloud and spare not; cry aloud and fear not.

(2.) They are told also what honours God put upon this Jesus, and then let them judge who was in the right, the persecutors of his doctrine or the preachers of it. He calls God the God of our fathers, not only ours, but yours, to show that in preaching Christ they did not preach a new god, nor entice people to come and worship other gods; not did they set up an institution contrary to that of Moses and the prophets, but they adhered to the God of the Jewish fathers; and that name of Christ which they preached answered the promises made to the fathers, and the covenant God entered into with them, and the types and figures of the law he gave them. The God of Abraham, Isaac, and Jacob, is the God and Father of our Lord Jesus Christ; see what honour he did him. [1.] He raised him up; he qualified him for, and called him to, his great undertaking. It seems to refer to the promise God made by Moses, A prophet shall the Lord your God raise up unto you. God raised him up out of obscurity, and made him great. Or, it may be meant of his raising him up from the grave: "You put him to death, but God has restored him to life, so that God and you are manifestly contesting about this Jesus; and which must we side with?" [2.] He exalted him with his right hand, hypsose--hath lifted him up. "You loaded him with disgrace, but God has crowned him with honour; and ought we not to honour him whom God honours?" God has exalted him, te dexia autou--with his right hand, that is, by his power put forth; Christ is said to live by the power of God. Or, to his right hand, to sit there, to rest there, to rule there. "He has invested him with the highest authority, and therefore we must teach in his name, for God has given him a name above every name." [3.] "He has appointed him to be a prince and a Saviour, and therefore we ought to preach in his name, and to publish the laws of his government as he is a prince, and the offers of his grace as he is a Saviour." Observe, There is no having Christ to be our Saviour, unless we be willing to take him for our prince. We cannot expect to be redeemed and healed by him, unless we give up ourselves to be ruled by him. The judges of old were saviours. Christ's ruling is in order to his saving, and faith takes an entire Christ, that came, not to save us in our sins, but to save us from our sins. [4.] He is appointed, as a prince and a Saviour, to give repentance to Israel and remission of sins. Therefore they must preach in his name to the people of Israel, for his favours were designed primarily and principally for them; and none that truly loved their country could be against this. Why should the rulers and elders of Israel oppose one who came with no less a blessing to Israel than repentance and pardon? Had he been exalted to give deliverance to Israel from the Roman yoke, and dominion over the neighbouring nations, the chief priests would have welcomed him with all their hearts. But repentance and remission of sins are blessings they neither value nor see their need of, and therefore they can by no means admit his doctrine. Observe here, First, Repentance and remission go together; wherever repentance is wrought, remission is without fail granted, and the favour is given to all those to whom is given the qualification for it. On the other hand, no remission without repentance; none are freed from the guilt and punishment of sin but those that are freed from the power and dominion of sin, that are turned from it and turned against it. Secondly, It is Jesus Christ that gives, and is authorized to give, both repentance and remission. Whatsoever is required in the gospel-covenant is promised. Are we appointed to repent? Christ is appointed to give repentance, by his Spirit working with the word, to awaken the conscience, to work contrition for sin, and an effectual change in the heart and life. The new heart is his work, and the broken spirit a sacrifice of his providing; and, when he has given repentance, if he should not give remission he would forsake the work of his own hands. See how necessary it is that we repent, and that we apply ourselves to Christ by faith for his grace to work repentance in us. [5.] All this is well attested, First, by the apostles themselves; they are ready to testify upon oath, if required, that they saw him alive after his resurrection, and saw him ascend into heaven; and also that they experienced the power of his grace upon their hearts, raising them up to that which was far above their natural capacities: "We are his witnesses, appointed by him to publish this to the world; and if we should be silent, as you would have us, we should betray a trust, and be false to it." When a cause is trying, witnesses, of all men, ought not to be silenced, for the issue of the cause depends on their testimony. Secondly, By the Spirit of God: "We are witnesses, competent ones, and whose testimony is sufficient before any human judicature." But this is not all: The Holy Ghost is witness, a witness from heaven; for God hath given his gifts and graces to those that obey Christ. Therefore we must preach in this name, because for this end the Holy Ghost is given us, whose operations we cannot stifle. Note, The giving of the Holy Ghost to obedient believers, not only to bring them to the obedience of faith, but to make them eminently useful therein, is a very strong proof of the truth of Christianity. God gave the Holy Ghost by his Son and in his name (John xiv. 26), and in answer to his prayer (John xiv. 16), nay, it was Christ that sent him from the Father (John xv. 26; xvi. 7), and this proves the glory to which the Father has exalted him. The great work of the Spirit being not only to justify Christ (1 Tim. iii. 16), but to glorify him, and all his gifts having a direct tendency to exalt his name, prove that his doctrine is divine, else it would not be carried on thus by divine power. And, Lastly, The giving of the Holy Ghost to those that obey Christ, both for their assistance in their obedience and as a present recompence for their obedience, is a plain evidence that it is the will of God that Christ should be obeyed; "judge then whether we ought to obey you in opposition to him."

IV. The impression which the apostles' defence of themselves made upon the court. It was contrary to what one would have expected from men that pretended to reason, learning, and sanctity. Surely such fair reasoning could not but clear the prisoners, and convert the judges. No, instead of yielding to it, they raged against it, and were filled, 1. With indignation at what the apostles said: They were cut to the heart, angry to see their own sin set in order before them; stark mad to find that the gospel of Christ had so much to say for itself, and consequently was likely to get ground. When a sermon was preached to the people to this purport, they were pricked to the heart, in remorse and godly sorrow, ch. ii. 37. These here were cut to the heart with rage and indignation. Thus the same gospel is to some a savour of life unto life, to others of death unto death. The enemies of the gospel not only deprive themselves of its comforts, but fill themselves with terrors, and are their own tormentors. 2. With malice against the apostles themselves. Since they see they cannot stop their mouths any other way than by stopping their breath, they take counsel to slay them, hoping that so they shall cause the work to cease. While the apostles went on in the service of Christ, with a holy security and serenity of mind, perfectly composed, and in a sweet enjoyment of themselves, their persecutors went on in their opposition to Christ, with a constant perplexity and perturbation of mind, and vexation to themselves.

V. The grave advice which Gamaliel, a leading man in the council, gave upon this occasion, the scope of which was to moderate the fury of these bigots, and check the violence of the prosecution. This Gamaliel is here said to be a Pharisee by his profession and sect, and by office a doctor of the law, one that studied the scriptures of the Old Testament, read lectures upon the sacred authors, and trained up pupils in the knowledge of them. Paul was brought up at his feet (ch. xxii. 3), and tradition says that so were Stephen and Barnabas. Some say he was the son of that Simeon that took up Christ in his arms, when he was presented in the temple, and grandson of the famous Hillel. He is here said to be in reputation among all the people for his wisdom and conduct, it appearing by this passage that he was a moderate man, and not apt to go in with furious measures. Men of temper and charity are justly had in reputation, for checking the incendiaries that otherwise would set the world on fire. Now observe here,

1. The necessary caution he gives to the council, with reference to the case before them: He commanded to put the apostles forth a little while, that he might speak the more freely, and be the more freely answered (it was fit that the prisoners should withdraw when their case was to be debated); and then put the house in mind of the importance of this matter, which in their heat they were not capable of considering as they ought: You men of Israel, saith he, take heed to yourselves, consider what you do, or intend to do, as touching these men, v. 35. It is not a common case, and therefore should not be hastily determined. He calls them men of Israel, to enforce this caution: "You are men, that should be governed by reason, be not then as the horse and the mule that have no understanding; you are men of Israel, that should be governed by revelation, be not then as strangers and heathens, that have no regard to God and his word. Take heed to yourselves now that you are angry with these men, lest you meddle to your own hurt." Note, The persecutors of God's people had best look to themselves, lest they fall into the pit which they dig. We have need to be cautious whom we give trouble to, lest we be found making the hearts of the righteous sad. 2. The cases he cites, to pave the way to his opinion. Two instances he gives of factious seditious men (such as they would have the apostles thought to be), whose attempts came to nothing of themselves; whence he infers that if these men were indeed such as they represented them the cause would sink with its own weight, and Providence would infatuate and defeat them, and then they needed not persecute them. (1.) There was one Theudas, that made a mighty noise for awhile, as one sent of God, boasting himself to be somebody, some great one (so the word is), either a teacher or a prince, with a divine commission to effect some great revolution in the church or in the state; and he observes here (v. 36) concerning him, [1.] How far he prevailed: "A number of men, about four hundred in all, joined themselves to him, that knew not what to do with themselves, or hoped to better themselves; and they seemed then a formidable body." [2.] How soon his pretensions were all dashed: "When he was slain" (probably in war) "there needed no more ado, all, as many as obeyed him, were scattered, and melted away like snow before the sun. Now compare that case with this. You have slain Jesus, the ringleader of this faction; you have taken him off. Now if he was, as you say he was, an impostor and pretender, his death, like that of Theudas, will be the death of his cause, and the final dispersion of his followers." From what has been we may infer what will be in a like case; the smiting of the shepherd will be the scattering of the sheep: and, if the God of peace had not brought again from the dead that great Shepherd, the dispersion of the sheep, at his death, had been total and final. (2.) The case was the same with Judas of Galilee, v. 37. Observe, [1.] The attempt he made. It is said to be after this, which some read, besides this, or, Let me mention, after this,--supposing that Judas's insurrection was long before that of Theudas; for it was in the time of the taxation, namely, that at our Saviour's birth (Luke ii. 1), and that of Theudas, whom Josephus speaks of, that mutinied, in the time of Cuspius Fadus; but this was in the days of Claudius Cæsar, some years after Gamaliel spoke this, and therefore could not be the same. It is not easy to determine particularly when these events happened, nor whether this taxing was the same with that at our Saviour's birth or one of a later date. Some think this Judas of Galilee was the same with Judas Gaulonites, whom Josephus speaks of, others not. It is probable that they were cases which lately happened, and were fresh in memory. This Judas drew away much people after him, who gave credit to his pretensions. But, [2.] Here is the defeat of his attempt, and that without any interposal of the great sanhedrim, or any decree of theirs against him (it did not need it); he also perished, and all, even as many as obeyed him, or were persuaded by him, were dispersed. Many have foolishly thrown away their lives, and brought others into the same snares, by a jealousy for their liberties, in the days of the taxing, who had better have been content, when Providence had so determined, to serve the king of Babylon.

3. His opinion upon the whole matter.

(1.) That they should not persecute the apostles (v. 38): Now I say unto you, ta nyn--for the present, as the matter now stands, my advice is, "Refrain from these men; neither punish them for what they have done nor restrain them for the future. Connive at them; let them take their course; let not our hand be upon them." It is uncertain whether he spoke this out of policy, for fear of offending either the people or the Romans and making further mischief. The apostles did not attempt any thing by outward force. The weapons of their warfare were not carnal; and therefore why should any outward force be used against them? Or, whether he was under any present convictions, at least of the probability of the truth of the Christian doctrine, and thought it deserved better treatment, at least a fair trial. Or, whether it was only the language of a mild quiet spirit, that was against persecution for conscience' sake. Or, whether God put this word into his mouth beyond his own intention, for the deliverance of the apostles at this time. We are sure there was an overruling Providence in it, that the servants of Christ might not only come off, but come off honourably.

(2.) That they should refer this matter to Providence: "Wait the issue, and see what it will come to. If it be of men, it will come to nought of itself; if of God, it will stand, in spite of all your powers and policies." That which is apparently wicked and immoral must be suppressed, else the magistrate bears the sword in vain; but that which has a show of good, and it is doubtful whether it be of God or men, it is best to let it alone, and let it take its fate, not to use any external force for the suppressing of it. Christ rules by the power of truth, not of the sword. What Christ asked concerning John's baptism, Was it from heaven or of men? was a question proper to be asked concerning the apostles' doctrine and baptism, which followed Christ, as John Baptist's went before him. Now they, having owned, concerning the former, that they could not tell whether it was from heaven or of men, ought not to be too confident concerning the latter. But, take it which way you will, it is a reason why they should not be persecuted. [1.] "If this counsel, and this work, this forming of a society, and incorporating it in the name of Jesus, be of men, it will come to nothing. If it be the counsel and work of foolish crack-brained men that know not what they do, let them alone awhile, and they will run themselves out of breath, and their folly will be manifest before all men, and they will make themselves ridiculous. If it be the counsel and work of politic and designing men, who under colour of religion are setting up a secular interest, let them alone awhile, and they will throw off the mask, and their knavery will be manifest to all men, and they will make themselves odious; Providence will never countenance it. It will come to nothing in a little time; and, if so, your persecuting and opposing it is very needless; there is no occasion for giving yourselves so much trouble, and bringing such an odium upon yourselves, to kill that which, if you give it a little time, will die of itself. The unnecessary use of power is an abuse of it. But," [2.] "If it should prove (and as wise men as you have been mistaken) that this counsel and this work is of God, that these preachers have their commissions and instructions from him, that they are as truly his messengers to the world as the Old-Testament prophets were, then what do you think of persecuting them, of this attempt of yours (v. 33) to slay them? You must conclude it to be," First, "A fruitless attempt against them: If it be of God, you cannot overthrow it; for there is no wisdom nor counsel against the Lord; he that sits in heaven laughs at you." It may be the comfort of all who are sincerely on God's side, who have a single eye to his will as their rule and his glory as their end, that whatsoever is of God cannot be overthrown totally and finally, though it may be very vigorously opposed; it may be run upon, but cannot be run down. Secondly, "A dangerous attempt to yourselves. Pray let it alone, lest haply you be found even to fight against God; and I need not tell you who will come off by the worse in that contest." Woe unto him that strives with his Maker; for he will not only be overcome as an impotent enemy, but severely reckoned with as a rebel and traitor against his rightful prince. Those that hate and abuse God's faithful people, that restrain and silence his faithful ministers, fight against God, for he takes what is done against them as done against himself. Whoso touches them, touches the apple of his eye. Well, this was the advice of Gamaliel: we wish it were duly considered by those that persecute for conscience' sake, for it was a good thought, and natural enough, though we are uncertain what the man was. The tradition of the Jewish writers is that, for all this, he lived and died an inveterate enemy to Christ and his gospel; and though (now at least) he was not for persecuting the followers of Christ, yet he was the man who composed that prayer which the Jews use to this day for the extirpating of Christians and Christianity. On the contrary, the tradition of the Papists is that he turned Christian, and became an eminent patron of Christianity and a follower of Paul, who had formerly sat at his feet. If it had been so, it is very probable that we should have heard of him somewhere in the Acts or Epistles.

VI. The determination of the council upon the whole matter, v. 40. 1. Thus far they agreed with Gamaliel that they let fall the design of putting the apostles to death. They saw a great deal of reason in what Gamaliel said, and, for the present, it gave some check to their fury, and a reminder of their wrath was restrained by it. 2. Yet they could not forbear giving some vent to their rage (so outrageous was it) contrary to the convictions of their judgments and consciences; for, though they were advised to let them alone, yet, (1.) They beat them, scourged them as malefactors, stripped them, and whipped them, as they used to do in the synagogues, and notice is taken (v. 41) of the ignominy of it. Thus they thought to make them ashamed of preaching, and the people ashamed of hearing them; as Pilate scourged our Saviour to expose him, when yet he declared he found no fault in him. (2.) They commanded them that they should not speak any more in the name of Jesus, that, if they could find no other fault with their preaching, they might have this ground to reproach it, that it was against law, and not only without the permissions, but against the express order of their superiors.

VII. The wonderful courage and constancy of the apostles in the midst of all these injuries and indignities done them. When they were dismissed they departed from the council, and we do not find one word they said by way of reflection upon the court and the unjust treatment given them. When they were reviled they reviled not again; and when they suffered they threatened not; but committed their cause to him to whom Gamaliel had referred it, even to a God who judgeth righteously. All their business was to preserve the possession of their own souls, and to make full proof of their ministry, notwithstanding the opposition given them; and both these they did to admiration.

1. They bore their sufferings with an invincible cheerfulness (v. 41): When they went out, perhaps with the marks of the lashes given them on their arms and hands appearing, hissed at by the servants and rabble, it may be, or public notice given of the infamous punishment they had undergone, instead of being ashamed of Christ, and their relation to him, they rejoiced that they were counted worthy to suffer shame for his name. They were men, and men in reputation, that had never done any thing to make themselves vile, and therefore could not but have a sense of the shame they suffered, which, it should seem, was more grievous to them than the smart, as it usually is to ingenuous minds; but they considered that it was for the name of Christ that they were thus abused, because they belonged to him and served his interest, and their sufferings should be made to contribute to the further advancement of his name; and therefore, (1.) They reckoned it an honour, looked upon it that they were counted worthy to suffer shame, katexiothesan atimasthenai--that they were honoured to be dishonoured for Christ. Reproach for Christ is true preferment, as it makes us conformable to his pattern and serviceable to his interest. (2.) They rejoiced in it, remembering what their Master had said to them at their first setting out (Matt. v. 11, 12): When men shall revile you, and persecute you, rejoice and be exceedingly glad. They rejoiced, not only though they suffered shame (their troubles did not diminish their joy), but that they suffered shame; their troubles increased their joy, and added to it. If we suffer ill for doing well, provided we suffer it well, and as we should, we ought to rejoice in that grace which enables us so to do.

2. They went on in their work with indefatigable diligence (v. 41): They were punished for preaching, and were commanded not to preach, and yet they ceased not to teach and preach; they omitted no opportunity, nor abated any thing of their zeal or forwardness. Observe, (1.) When they preached--daily; not only on sabbath days, or on Lord's days, but every day, as duly as the day came, without intermitting any day, as their Master did (Matt. xxvi. 55, Luke xix. 47), not fearing that they should either kill themselves or cloy their hearers. (2.) Where they preached--both publicly in the temple, and privately in every house; in promiscuous assemblies, to which all resorted, and in the select assemblies of Christians for special ordinances. They did not think that either one would excuse them from the other, for the word must be preached in season and out of season. Though in the temple they were more exposed, and under the eye of their enemies, yet they did not confine themselves to their little oratories in their own houses, but ventured into the post of danger; and though they had the liberty of the temple, a consecrated place, yet they made no difficulty of preaching in houses, in every house, even the poorest cottage. They visited the families of those that were under their charge, and gave particular instructions to them according as their case required, even to the children and servants. (3.) What was the subject matter of their preaching: They preached Jesus Christ; they preached concerning him; and this was not all, they preached him up, they proposed him to those who heard them, to be their prince and Saviour. They did not preach themselves, but Christ, as faithful friends to the bridegroom, making it their business to advance his interest. This was the preaching that gave most offence to the priests, who were willing they should preach any thing but Christ; but they would not alter their subject to please them. It ought to be the constant business of gospel ministers to preach Christ; Christ, and him crucified; Christ, and him glorified; nothing besides this but what is reducible to it.
Adam Clarke: Commentary on the Bible - 1831
5:26: Brought them without violence - On receiving the information mentioned above, proper officers were sent to seize and bring them before the council. The officers, on reaching the temple, found the multitude gladly receiving the doctrine of the apostles, and so intent on hearing all the words of this life that they were afraid to show any hostility to the apostles, lest the people should stone them; we may therefore conclude that the officers entreated them to accompany them to the council; and that they felt it their duty to obey every ordinance of man for the Lord's sake, and so cheerfully went with them, trusting in the Lord their God.
Albert Barnes: Notes on the Bible - 1834
5:26: Without violence - Not by force; not by "binding" them. Compare Mat 27:2. The command of the Sanhedrin was sufficient to secure their presence, as they did not intend to refuse to answer for any alleged violation of the laws. Besides, their going before the council would give them another noble opportunity to bear witness to the truth of the gospel. Christians, when charged with a violation of the laws of the land, should not refuse to answer, Act 25:11, "If I be an offender, or have committed anything worthy of death, I refuse not to die." It is a part of our religion to yield obedience to all the just laws of the land, and to evince respect for all that are in authority, Rom 13:1-7.
For they feared the people - The people were favorable to the apostles. If violence had been attempted, or they had been taken in a cruel and forcible manner, the consequence would have been tumults and bloodshed. In this way, also, the apostles showed that they were not disposed to excite tumult. Opposition by them would have excited commotion; and though "they" would have been rescued, yet they resolved to show that they were not obstinate, contumacious, or rebellious, but were disposed, as far as it could be done with a clear conscience, to yield obedience to the laws of the land,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:26: they: Act 5:13; Mat 14:5, Mat 21:26, Mat 26:5; Luk 20:6, Luk 20:19, Luk 22:2
Geneva 1599
5:26 (8) Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned.
(8) Tyrants who do not fear God are forced to fear his servants.
John Gill
5:26 Then went the captain with the offcers,.... That is, the captain of the temple, who had the command of it; he went thither attended with the officers and servants of the chief priests, the same that had been sent to the prison, to fetch the apostles:
and brought them without violence; they did not lay hold upon them, and drag them away in a violent manner; but gave them good words, and allured them, and entreated them to go along with them, and perhaps promised them, that no hurt should come to them, and that they should have full liberty to speak for themselves; the Ethiopic version renders it, "they brought them, behaving themselves mildly towards them"; they used no forcible, but gentle methods; they did not seize them in a violent way, and bind them, and carry them away by force:
for they feared the people; who had them in great esteem, because of the miracles done by them, and the benefit they received from them, both for their souls and bodies:
lest they should have been stoned; by the populace, who had they used them in a severe and cruel manner, would have risen upon them, and stoned them to death; the Ethiopic version renders it, "because they feared the people, they did not stone them"; as if the captain of the temple, and the officers would have stoned the apostles, but that they were afraid of the people.
Robert Jamieson, A. R. Fausset and David Brown
5:26 without violence, for they feared, &c.--hardened ecclesiastics, all unawed by the miraculous tokens of God's presence with the apostles, and the fear of the mob only before their eyes!
5:275:27: Եւ ածեալ զնոսա՝ կացուցին յատենի. եհարց զնոսա քահանայապետն[2200], [2200] Ոմանք. Յատենին. եհարց ցնոսա քա՛՛։
27. Եւ բերելով նրանց՝ ատեանի առաջ կանգնեցրին: Քահանայապետը հարցաքննեց նրանց
27 Ու զանոնք ատեանը կայնեցուցին։ Քահանայապետը անոնց հարցուց՝
Եւ ածեալ զնոսա` կացուցին յատենի. եհարց զնոսա քահանայապետն:

5:27: Եւ ածեալ զնոսա՝ կացուցին յատենի. եհարց զնոսա քահանայապետն[2200],
[2200] Ոմանք. Յատենին. եհարց ցնոսա քա՛՛։
27. Եւ բերելով նրանց՝ ատեանի առաջ կանգնեցրին: Քահանայապետը հարցաքննեց նրանց
27 Ու զանոնք ատեանը կայնեցուցին։ Քահանայապետը անոնց հարցուց՝
zohrab-1805▾ eastern-1994▾ western am▾
5:2727: Приведя же их, поставили в синедрионе; и спросил их первосвященник, говоря:
5:27  ἀγαγόντες δὲ αὐτοὺς ἔστησαν ἐν τῶ συνεδρίῳ. καὶ ἐπηρώτησεν αὐτοὺς ὁ ἀρχιερεὺς
5:27. ἀγαγόντες ( having-had-led ) δὲ (moreover) αὐτοὺς (to-them) ἔστησαν (they-had-stood) ἐν (in) τῷ (unto-the-one) συνεδρίῳ. (unto-a-seatlet-together) καὶ (And) ἐπηρώτησεν (it-upon-entreated-unto) αὐτοὺς (to-them,"ὁ (the-one) ἀρχιερεὺς (a-first-sacreder-of,"
5:27. et cum adduxissent illos statuerunt in concilio et interrogavit eos princeps sacerdotumAnd when they had brought them, they set them before the council. And the high priest asked them,
27. And when they had brought them, they set them before the council. And the high priest asked them,
5:27. And when they had brought them, they stood them before the council. And the high priest questioned them,
5:27. And when they had brought them, they set [them] before the council: and the high priest asked them,
And when they had brought them, they set [them] before the council: and the high priest asked them:

27: Приведя же их, поставили в синедрионе; и спросил их первосвященник, говоря:
5:27  ἀγαγόντες δὲ αὐτοὺς ἔστησαν ἐν τῶ συνεδρίῳ. καὶ ἐπηρώτησεν αὐτοὺς ὁ ἀρχιερεὺς
5:27. et cum adduxissent illos statuerunt in concilio et interrogavit eos princeps sacerdotum
And when they had brought them, they set them before the council. And the high priest asked them,
5:27. And when they had brought them, they stood them before the council. And the high priest questioned them,
5:27. And when they had brought them, they set [them] before the council: and the high priest asked them,
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
27-28: Из обстоятельств всего дела ясна была чудесность освобождения апостолов из темницы; тем удивительнее, что в Синедрионе совершенно замалчивается это обстоятельство, и в обвинение апостолам выдвигается формальность, теряющая всякое значение в общей цепи событий. Таковы эти истинные формалисты и лицемеры, достаточно знакомые нам по Евангелию и грозным обличениям Господа ("оцеживающие комара, и верблюда поглощающие").

"Не учить о имени сем..." Какое мелочное презрение к самому имени Иисуса: избегает даже назвать его, доказывая этим, впрочем, и то, что никто не может призвать этого Святейшего Имени, разве Духом Святым.

"Хотите навести на нас кровь того человека", т. е. Божескую кару за невинное ее пролитие. Сами они некогда кричали: "кровь Его на нас и на детях наших!". А теперь хотят обвинить во всем апостолов! В какой горькой иронии над самими собою запутываются несчастные убийцы Господа! И как неумолимо выводит их на чистую воду мудрая правда Божия!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:27: set: Act 4:7, Act 6:12, Act 22:30, Act 23:1; Luk 22:66
John Gill
5:27 And when they had brought them,.... From the temple, to the place where the sanhedrim sat, which, by this, seems to have been not in the room Gazith, nor in the shops, which were both in the temple, but in some part of the city of Jerusalem:
they set them before the council; whereby was fulfilled what Christ had foretold, Mt 10:17 "they will deliver you up to the councils"; they placed them before the whole sanhedrim; in the midst of it; see Gill on Acts 4:7; and as the Ethiopic version here reads:
and the high priest asked them; though he was not president of the council, but Gamaliel, after mentioned; yet being in so high an office, and a principal member of the council, took upon him the examination of the apostles.
Robert Jamieson, A. R. Fausset and David Brown
5:27 SECOND APPEARANCE AND TESTIMONY BEFORE THE SAMHEDRIM--ITS RAGE CALMED BY GAMALIEL--BEING DISMISSED, THEY DEPART REJOICING, AND CONTINUE THEIR PREACHING. (Acts 5:27-42)
ye have filled Jerusalem with your doctrine--noble testimony to the success of their preaching, and (for the reason mentioned on Acts 4:4) to the truth of their testimony, from reluctant lips!
5:285:28: եւ ասէ. Ո՛չ պատուիրելով պատուիրեցաք ձեզ՝ մի՛ ուսուցանել յանունն յայն. եւ արդ աւասիկ լցէք զԵրուսաղէմ ուսմամբդ ձերով, եւ կամիք ածել ՚ի վերայ մեր զարիւն զառն զայնորիկ[2201]։ [2201] Ոմանք. Արդ՝ ահաւասիկ լցէք... ուսմամբ ձե՛՛... զարիւն զառնն զայնորիկ։ Յօրինակին՝ ՚ի գիրս գործոց եւ եթ՝ աստի սկսեալ արիւնն գրեալ էր եջիւ, արեւն. զոր մեք առ ՚ի չտալ շփոթումն՝ միապէս եդաք ըստ սովորականին՝ արիւն։
28. եւ ասաց. «Ձեզ խստիւ չպատուիրեցի՞նք միթէ՝ չուսուցանել այն անունով[12]. եւ սակայն ահա հիմա Երուսաղէմը լցրիք ձեր ուսմունքով. եւ այն մարդու արեան պատասխանատուութիւնը ուզում էք մեր վրայ գցել»:[12] Յուն. լաւ բն. ունեն Ձեզ խստիւ պատուիրեցինք չուսուցանել...
28 Ըսելով. «Չէ՞ որ սաստիկ պատուիրեցինք ձեզի, որ այս անունով չսորվեցնէք. բայց դուք Երուսաղէմը ձեր ուսմունքովը լեցուցիք եւ այն մարդուն արիւնը կ’ուզէք մեր վրայ բերել»։
եւ ասէ. Ո՞չ պատուիրելով պատուիրեցաք ձեզ մի՛ ուսուցանել յանունն յայն. եւ արդ ահաւասիկ լցէք զԵրուսաղէմ ուսմամբդ ձերով, եւ կամիք ածել ի վերայ մեր զարիւն զառնն զայնորիկ:

5:28: եւ ասէ. Ո՛չ պատուիրելով պատուիրեցաք ձեզ՝ մի՛ ուսուցանել յանունն յայն. եւ արդ աւասիկ լցէք զԵրուսաղէմ ուսմամբդ ձերով, եւ կամիք ածել ՚ի վերայ մեր զարիւն զառն զայնորիկ[2201]։
[2201] Ոմանք. Արդ՝ ահաւասիկ լցէք... ուսմամբ ձե՛՛... զարիւն զառնն զայնորիկ։ Յօրինակին՝ ՚ի գիրս գործոց եւ եթ՝ աստի սկսեալ արիւնն գրեալ էր եջիւ, արեւն. զոր մեք առ ՚ի չտալ շփոթումն՝ միապէս եդաք ըստ սովորականին՝ արիւն։
28. եւ ասաց. «Ձեզ խստիւ չպատուիրեցի՞նք միթէ՝ չուսուցանել այն անունով[12]. եւ սակայն ահա հիմա Երուսաղէմը լցրիք ձեր ուսմունքով. եւ այն մարդու արեան պատասխանատուութիւնը ուզում էք մեր վրայ գցել»:
[12] Յուն. լաւ բն. ունեն Ձեզ խստիւ պատուիրեցինք չուսուցանել...
28 Ըսելով. «Չէ՞ որ սաստիկ պատուիրեցինք ձեզի, որ այս անունով չսորվեցնէք. բայց դուք Երուսաղէմը ձեր ուսմունքովը լեցուցիք եւ այն մարդուն արիւնը կ’ուզէք մեր վրայ բերել»։
zohrab-1805▾ eastern-1994▾ western am▾
5:2828: не запретили ли мы вам накрепко учить о имени сем? и вот, вы наполнили Иерусалим учением вашим и хотите навести на нас кровь Того Человека.
5:28  λέγων, [οὐ] παραγγελίᾳ παρηγγείλαμεν ὑμῖν μὴ διδάσκειν ἐπὶ τῶ ὀνόματι τούτῳ; καὶ ἰδοὺ πεπληρώκατε τὴν ἰερουσαλὴμ τῆς διδαχῆς ὑμῶν, καὶ βούλεσθε ἐπαγαγεῖν ἐφ᾽ ἡμᾶς τὸ αἷμα τοῦ ἀνθρώπου τούτου.
5:28. λέγων (forthing,"Παραγγελίᾳ (Unto-a-messaging-beside-unto) παρηγγείλαμεν (we-messaged-beside) ὑμῖν (unto-ye) μὴ (lest) διδάσκειν (to-teach) ἐπὶ (upon) τῷ (unto-the-one) ὀνόματι (unto-a-name) τούτῳ, (unto-the-one-this,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"πεπληρώκατε (ye-had-come-to-en-fill) τὴν (to-the-one) Ἰερουσαλὴμ (to-an-Hierousalem) τῆς (of-the-one) διδαχῆς (of-a-teaching) ὑμῶν, (of-ye,"καὶ (and) βούλεσθε ( ye-purpose ) ἐπαγαγεῖν (to-have-had-led-upon) ἐφ' (upon) ἡμᾶς (to-us) τὸ (to-the-one) αἷμα (to-a-blood) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) τούτου. (of-the-one-this)
5:28. dicens praecipiendo praecepimus vobis ne doceretis in nomine isto et ecce replestis Hierusalem doctrina vestra et vultis inducere super nos sanguinem hominis istiusSaying: Commanding, we commanded you that you should not teach in this name. And behold, you have filled Jerusalem with your doctrine: and you have a mind to bring the blood of this man upon us.
28. saying, We straitly charged you not to teach in this name: and behold, ye have filled Jerusalem with your teaching, and intend to bring this man’s blood upon us.
5:28. and said: “We strongly order you not to teach in this name. For behold, you have filled Jerusalem with your doctrine, and you wish to bring the blood of this man upon us.”
5:28. Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us.
Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man' s blood upon us:

28: не запретили ли мы вам накрепко учить о имени сем? и вот, вы наполнили Иерусалим учением вашим и хотите навести на нас кровь Того Человека.
5:28  λέγων, [οὐ] παραγγελίᾳ παρηγγείλαμεν ὑμῖν μὴ διδάσκειν ἐπὶ τῶ ὀνόματι τούτῳ; καὶ ἰδοὺ πεπληρώκατε τὴν ἰερουσαλὴμ τῆς διδαχῆς ὑμῶν, καὶ βούλεσθε ἐπαγαγεῖν ἐφ᾽ ἡμᾶς τὸ αἷμα τοῦ ἀνθρώπου τούτου.
5:28. dicens praecipiendo praecepimus vobis ne doceretis in nomine isto et ecce replestis Hierusalem doctrina vestra et vultis inducere super nos sanguinem hominis istius
Saying: Commanding, we commanded you that you should not teach in this name. And behold, you have filled Jerusalem with your doctrine: and you have a mind to bring the blood of this man upon us.
5:28. and said: “We strongly order you not to teach in this name. For behold, you have filled Jerusalem with your doctrine, and you wish to bring the blood of this man upon us.”
5:28. Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
5:28: Did not we straitly command you - Ου παραγγελιᾳ παρηγγειλαμεν, With commanding did we not command you; a Hebraism - another proof of the accuracy and fidelity of St. Luke, who seems always to give every man's speech as he delivered it; not the substance, but the very words. See Act 4:17.
Not teach in this name? - That is, of Jesus as the Christ or Messiah. His saving name, and the doctrines connected with it, were the only theme and substance of their discourses.
Intend to bring this men's blood upon us - You speak in such a way of him to the people as to persuade them that we have crucified an innocent man; and that we must on that account fall victims to the Divine vengeance, or to the fury of the people, whom, by your teaching, you are exciting to sedition against us.
Albert Barnes: Notes on the Bible - 1834
5:28: Straitly command you - Did we not command you with a "threat?" Act 4:17-18, Act 4:21.
In this name - In the name of Jesus.
Ye have filled Jerusalem - This, though not so desired, was an honorable tribute to the zeal and fidelity of the apostles. When Chastens are arraigned or persecuted, it is well if the only charge which their enemies can bring against them is that they have been distinguished for zeal and success in propagating their religion. See Pe1 4:16, "If any man suffer as a Christian, let him not be ashamed, but let him glory God on this behalf"; also Act 5:13-15.
Intend to bring this man's blood upon us - To bring "one's blood" upon another is a phrase signifying to hold or to prove him guilty of murdering the innocent. The expression here charges them with desiring to prove that they had put Jesus to death when he was innocent; to convince "the people" of this, and thus to enrage them against the Sanhedrin; and also to prove that they were guilty, and were exposed to the divine vengeance for having put the Messiah to death. Compare Act 2:23, Act 2:36; Act 3:15; Act 7:52. That the apostles "did" intend to charge them with being guilty of murder is clear; but it is observable that on "this occasion" they had said no thing of this, and it is further observable that they did not charge it on them "except in their presence." See the places just referred to. They took no pains to spread this among the people, "except as the people were accessory to the crime of the rulers," Act 2:23, Act 2:36. Their consciences were not at ease, and the remembrance of the death of Jesus would occur to them at once at the sight of the apostles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:28: Did not: Act 5:40, Act 4:18-21
intend: Act 2:23-36, Act 3:15, Act 4:10, Act 4:11, Act 7:52; Kg1 18:17, Kg1 18:18, Kg1 21:20, Kg1 22:8; Jer 38:4; Amo 7:10
blood: Jer 26:15; Mat 21:44, Mat 23:35, Mat 23:36, Mat 27:25; Th1 2:15, Th1 2:16
Geneva 1599
5:28 (9) Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend (k) to bring this man's blood upon us.
(9) It is the characteristic of tyrants to set down their own commandments as right and proper, be they ever so wicked.
(k) Make us guilty of murdering that man whom yet they will not condescend to name.
John Gill
5:28 Saying, did not we straitly command you,.... Or give you strict orders, with severe threatenings,
that you should not teach in this name? the Ethiopic version reads, "in the name of Jesus"; which is what is meant, but was not expressed by the sanhedrim; see Acts 4:17
and behold, ye have filled Jerusalem with your doctrine; they disregarded the council, and its orders, its commands and threatenings, and preached the doctrines of the Gospel; and particularly that concerning the resurrection of Christ, and through him the resurrection of all the dead; and with such success, that great part of the inhabitants of Jerusalem received it; at least there were great numbers in all parts of the city which attended to it, and embraced it: and this they represent as a novel doctrine, devised by the apostles, and peculiarly theirs; and which Moses, and the prophets, were strangers to:
and intend to bring this man's blood upon us; by charging us with the murder of him, and representing us as guilty of shedding innocent blood, and so stirring up the people, and the Romans against us, to take vengeance on us for it: this, as if they should say, seems to be the intention and design of your ministry, particularly in asserting, that Jesus of Nazareth, who was crucified, is now risen from the dead, and was a holy, innocent, and righteous person, as his resurrection shows; and therefore, as we have been guilty in shedding his blood, the punishment of it will, one day or other, be inflicted on us; as it accordingly was, and as they themselves imprecated in Mt 27:25. It is to be observed, that they do not mention the name of Jesus, only by way of contempt, call him "this man", as it is usual with the Jews to do, when they speak of him. So a commentator (q) on Gen 27:39 says of some,
"they believed in a man whom they set up for God; and Rome believed, in the days of Constantine, who renewed all that religion, and put upon his banner the form , "of that man":''
and so another of their writers (r) uses the phrase several times in a few words. Judah ben Tabai fled to Alexandria,
"that they might not make him president, and in the way, with one disciple; as it happened to Joshua ben Perachiah, with , "that man"; and ye may receive it for a truth, that "that man" was his disciple--and the truth is, that "that man" was born in the fourth year of the kingdom of Jannai the Second.''
So an heretic is said to be one that confesses "that man"; and heretics are the disciples of "that man", who turned to evil the words of the living God (s). Thus blasphemously and contemptuously do they speak of Christ.
(q) Aben Ezra, Vid. ib. in Dan. xi. 14. (r) Juchasin, fol. 16. 2. (s) Migdal Oz & Hagehot Maimoniot. in Maimon. Teshuba, c. 3. sect. 7.
John Wesley
5:28 Did not we strictly command you, not to teach? - See the poor cunning of the enemies of the Gospel. They make laws and interdicts at their pleasure, which those who obey God cannot but break; and then take occasion thereby to censure and punish the innocent, as guilty. Ye would bring the blood of this man upon us - An artful and invidious word. The apostles did not desire to accuse any man. They simply declared the naked truth.
Robert Jamieson, A. R. Fausset and David Brown
5:28 intend to bring this man's blood upon us--They avoid naming Him whom Peter gloried in holding up [BENGEL]. In speaking thus, they seem to betray a disagreeable recollection of their own recent imprecation, His blood be upon us," &c. (Mt 27:25), and of the traitor's words as he threw down the money, "I have sinned in that I have betrayed innocent blood" (Mt 27:4).
5:295:29: Պատասխանի ետ Պե՛տրոս եւ առաքեալքն՝ եւ ասեն. Հնազանդել պարտ է Աստուծոյ առաւել քան մարդկան[2202]։ [2202] Օրինակ մի ընդ Ոսկանայ յաւելու. Պետրոս եւ այլ առաք՛՛։
29. Պատասխան տուեցին Պետրոսն ու առաքեալները եւ ասացին. «Պէտք է առաւել Աստծուն հնազանդուել, քան մարդկանց:
29 Պատասխան տուին Պետրոսն ու միւս առաքեալները ու ըսին. «Առաւել Աստուծոյ հնազանդիլ պէտք է, քան թէ՝ մարդոց։
Պատասխանի ետ Պետրոս եւ առաքեալքն եւ ասեն. Հնազանդել պարտ է Աստուծոյ առաւել քան մարդկան:

5:29: Պատասխանի ետ Պե՛տրոս եւ առաքեալքն՝ եւ ասեն. Հնազանդել պարտ է Աստուծոյ առաւել քան մարդկան[2202]։
[2202] Օրինակ մի ընդ Ոսկանայ յաւելու. Պետրոս եւ այլ առաք՛՛։
29. Պատասխան տուեցին Պետրոսն ու առաքեալները եւ ասացին. «Պէտք է առաւել Աստծուն հնազանդուել, քան մարդկանց:
29 Պատասխան տուին Պետրոսն ու միւս առաքեալները ու ըսին. «Առաւել Աստուծոյ հնազանդիլ պէտք է, քան թէ՝ մարդոց։
zohrab-1805▾ eastern-1994▾ western am▾
5:2929: Петр же и Апостолы в ответ сказали: должно повиноваться больше Богу, нежели человекам.
5:29  ἀποκριθεὶς δὲ πέτρος καὶ οἱ ἀπόστολοι εἶπαν, πειθαρχεῖν δεῖ θεῶ μᾶλλον ἢ ἀνθρώποις.
5:29. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) Πέτρος (a-Petros) καὶ (and) οἱ (the-ones) ἀπόστολοι (setees-off) εἶπαν (they-said,"Πειθαρχεῖν (To-firsting-conduce-unto) δεῖ (it-bindeth) θεῷ (unto-a-Deity) μᾶλλον (more-such) ἢ (or) ἀνθρώποις. (unto-mankinds)
5:29. respondens autem Petrus et apostoli dixerunt oboedire oportet Deo magis quam hominibusBut Peter and the apostles answering, said: We ought to obey God rather than men.
29. But Peter and the apostles answered and said, We must obey God rather than men.
5:29. But Peter and the Apostles responded by saying: “It is necessary to obey God, more so than men.
5:29. Then Peter and the [other] apostles answered and said, We ought to obey God rather than men.
Then Peter and the [other] apostles answered and said, We ought to obey God rather than men:

29: Петр же и Апостолы в ответ сказали: должно повиноваться больше Богу, нежели человекам.
5:29  ἀποκριθεὶς δὲ πέτρος καὶ οἱ ἀπόστολοι εἶπαν, πειθαρχεῖν δεῖ θεῶ μᾶλλον ἢ ἀνθρώποις.
5:29. respondens autem Petrus et apostoli dixerunt oboedire oportet Deo magis quam hominibus
But Peter and the apostles answering, said: We ought to obey God rather than men.
5:29. But Peter and the Apostles responded by saying: “It is necessary to obey God, more so than men.
5:29. Then Peter and the [other] apostles answered and said, We ought to obey God rather than men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: На обвинение Синедриона Петр отвечает то же, что прежде (IV:19, 20), но уже более решительно и непререкаемо. "Великое любомудрие в словах их, и такое, что отсюда обнаруживается и вражда тех против Бога" (Злат. ).
Adam Clarke: Commentary on the Bible - 1831
5:29: We ought to obey God rather than men - The same answer they gave before, Act 4:19, founded on the same reason, which still stood good. We have received our commission from God; we dare not lay it down at the desire or command of men. See the note on Act 4:19.
Albert Barnes: Notes on the Bible - 1834
5:29: We ought to obey ... - See the notes on Act 4:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:29: We: Act 4:19; Gen 3:17; Sa1 15:24; Mar 7:7-9; Rev 14:8-12
Geneva 1599
5:29 (10) Then Peter and the [other] apostles answered and said, We ought to obey God rather than men.
(10) We should obey man only in so far that in obeying him we also obey God.
John Gill
5:29 Then Peter, and the other apostles, answered and said,.... Peter began, as the mouth of the apostles, being the eldest man, and very bold and zealous; and the rest followed, or joined, with him in what he said:
we ought to obey God rather than men; this is said in answer to the charge of disobedience to the orders and commands of the council: men, civil magistrates, and ecclesiastical rulers, are to be obeyed in things which are not repugnant to the will of God; but in things that are, God is to be obeyed, and not men. God had commanded by an angel, that the apostles should go to the temple, and there preach the doctrines of the Gospel; the sanhedrim had forbid them to speak and teach in the name of Christ; who were now to be obeyed? God, and not men: from whence it appears that the apostles were to be justified in disregarding the council, and neglecting its orders; and which is no ways contrary to that obedience and submission, that is to be yielded to those that are in authority, in things civil and lawful.
John Wesley
5:29 Then Peter - In the name of all the apostles, said - He does not now give them the titles of honour, which he did before, Acts 4:8; but enters directly upon the subject, and justifies what he had done. This is, as it were, a continuation of that discourse, but with an increase of severity.
Robert Jamieson, A. R. Fausset and David Brown
5:29 Then Peter, &c.--(See on Acts 2:22, and Acts 3:13, &c.).
5:305:30: Աստուած հարցն մերոց յարո՛յց զՅիսուս՝ զոր դուքն սպանէք կախեալ զփայտէ։
30. Մեր հայրերի Աստուածը յարութիւն տուեց Յիսուսին, որին դուք սպանեցիք՝ խաչափայտից կախելով:
30 Մեր հայրերուն Աստուածը Յիսուսը յարուցանեց, Ան որ դուք փայտէն կախելով սպաննեցիք։
Աստուած հարցն մերոց յարոյց զՅիսուս զոր դուքն սպանէք կախեալ զփայտէ:

5:30: Աստուած հարցն մերոց յարո՛յց զՅիսուս՝ զոր դուքն սպանէք կախեալ զփայտէ։
30. Մեր հայրերի Աստուածը յարութիւն տուեց Յիսուսին, որին դուք սպանեցիք՝ խաչափայտից կախելով:
30 Մեր հայրերուն Աստուածը Յիսուսը յարուցանեց, Ան որ դուք փայտէն կախելով սպաննեցիք։
zohrab-1805▾ eastern-1994▾ western am▾
5:3030: Бог отцов наших воскресил Иисуса, Которого вы умертвили, повесив на древе.
5:30  ὁ θεὸς τῶν πατέρων ἡμῶν ἤγειρεν ἰησοῦν, ὃν ὑμεῖς διεχειρίσασθε κρεμάσαντες ἐπὶ ξύλου·
5:30. ὁ (The-one) θεὸς (a-Deity) τῶν (of-the-ones) πατέρων (of-fathers) ἡμῶν (of-us) ἤγειρεν (it-roused) Ἰησοῦν, (to-an-Iesous,"ὃν (to-which) ὑμεῖς (ye) διεχειρίσασθε ( ye-handed-through-to ) κρεμάσαντες ( having-en-hanged ) ἐπὶ (upon) ξύλου: (of-a-wood)
5:30. Deus patrum nostrorum suscitavit Iesum quem vos interemistis suspendentes in lignoThe God of our fathers hath raised up Jesus, whom you put to death, hanging him upon a tree.
30. The God of our fathers raised up Jesus, whom ye slew, hanging him on a tree.
5:30. The God of our fathers has raised up Jesus, whom you put to death by hanging him on a tree.
5:30. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.
The God of our fathers raised up Jesus, whom ye slew and hanged on a tree:

30: Бог отцов наших воскресил Иисуса, Которого вы умертвили, повесив на древе.
5:30  ὁ θεὸς τῶν πατέρων ἡμῶν ἤγειρεν ἰησοῦν, ὃν ὑμεῖς διεχειρίσασθε κρεμάσαντες ἐπὶ ξύλου·
5:30. Deus patrum nostrorum suscitavit Iesum quem vos interemistis suspendentes in ligno
The God of our fathers hath raised up Jesus, whom you put to death, hanging him upon a tree.
5:30. The God of our fathers has raised up Jesus, whom you put to death by hanging him on a tree.
5:30. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.
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
30: "Умертвили..." - dieceirisasqe - убили собственными руками, сильное выражение с целью указать виновность самих судей, в устранение обвинения, будто апостолы хотят навести на них членов Синедриона, кровь человека того.

"Повесив на древе..." - опять усиленное выражение, заимствованное из закона Моисеева, где с понятием повешения на древе соединяется понятие о проклятии (ср. Гал III:13). Этим опять до ужасающих размеров возводится виновность распинателей Мессии.
Adam Clarke: Commentary on the Bible - 1831
5:30: The God of our fathers raised up Jesus - It was well to introduce this, that the council might at once see that they preached no strange God; and that he who so highly honored the patriarchs, Moses, and the prophets, had yet more highly honored Jesus Christ in raising him from the dead and seating him at his right hand, and proclaiming him as the only giver of salvation and the repentance which leads to it.
Whom ye slew - They charge them again with the murder of Christ, as they had done before, Act 4:10-12, where see the notes.
Albert Barnes: Notes on the Bible - 1834
5:30: Raised up Jesus - This refers to his resurrection.
Hanged on a tree - That is, on the "cross," Gal 3:13; Pe1 2:24; Act 10:39; Act 13:29. This is the amount of Peter's defense. He begins with the great principle Act 5:29, which they could not gainsay, that God ought to be obeyed rather than man. He then proceeds to state that they were convinced that God had raised up Jesus from the dead, and as they had such decisive evidence of that, and were commanded by the authority of the Lord Jesus to be "witnesses of that," they were not "at liberty" to be silent. They were bound to obey God rather than the Sanhedrin, and to make known everywhere the fact that the Lord Jesus was risen. The remark that God had raised up Jesus whom they had "slain," does not seem to have been made to irritate or to reproach them, but merely to "identify" him as the person that had been raised. It was also a confirmation of the truth and reality of the miracle. Of his "death" they had no doubt, for they had been at pains to certify it, Joh 19:31-34. It is certain, however, that Peter did not shrink from charging on them their guilt; nor was he at any pains to "soften" or "mitigate" the severe charge that they had murdered their own Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:30: God: Act 3:13-15, Act 22:14; Ch1 12:17, Ch1 29:18; Ezr 7:27; Luk 1:55, Luk 1:72
raised: Act 3:26, Act 13:33
ye slew: Act 2:22-24, Act 2:32, Act 4:10, Act 4:11, Act 10:39, Act 13:28; Gal 3:13; Pe1 2:24
Geneva 1599
5:30 (11) The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.
(11) Christ is appointed and indeed declared Prince and preserver of his Church, in spite of his enemies.
John Gill
5:30 The God of our fathers raised up Jesus,.... Not from the dead, though this was true; but called him to the work and office of a Saviour, inverted him with that office, and sent him to perform that work; so that this refers rather to the incarnation of Christ, in consequence of the ancient council and covenant of grace: and this the apostles attribute to God the Father, under the character of "the God of our fathers, Abraham, Isaac, and Jacob", as in Acts 3:13, to show that they did not bring in and worship any strange God; nor introduce any novel doctrine; or speak of any other Saviour or Redeemer, than he whom the God of their fathers had appointed, and who was made known to them, whom they looked for and believed in, and were justified and saved by:
whom ye slew and hanged on a tree; this is said in defence of themselves, being charged that they intended to bring this man's blood upon them; they therefore insist upon it that they had slain Jesus whom God raised up, inasmuch as they had condemned him to death in their sanhedrim, and had urged and importuned Pilate to crucify him, and had imprecated his blood upon them and on their children; and were not content to put him to any kind of death, but insisted on his being crucified, or hanged on a tree; that is, stretched out upon the cross, which was both a painful and shameful death, to which they were manifestly accessary, and therefore justly charged with it.
John Wesley
5:30 Hath raised up Jesus - Of the seed of David, according to the promises made to our fathers.
5:315:31: Զնա Աստուած առաջնորդ եւ փրկիչ բարձրացոյց աջովն իւրով տալ ապաշխարութի՛ւն Իսրայէլի, եւ թողութիւն մեղաց[2203]։ [2203] Ոմանք. Աջով իւրով. տալով ապաշ՛՛։
31. Աստուած նրան բարձրացրեց իր աջ ձեռքով որպէս առաջնորդ եւ փրկիչ՝ Իսրայէլին տալու համար ապաշխարութիւն եւ մեղքերի թողութիւն:
31 Աստուած իր աջ ձեռքով զանիկա Առաջնորդ ու Փրկիչ ըլլալու բարձրացուց, Իսրայէլի ապաշխարութիւն եւ մեղքերու թողութիւն տալու։
Զնա Աստուած Առաջնորդ եւ Փրկիչ բարձրացոյց աջովն իւրով տալ ապաշխարութիւն Իսրայելի եւ թողութիւն մեղաց:

5:31: Զնա Աստուած առաջնորդ եւ փրկիչ բարձրացոյց աջովն իւրով տալ ապաշխարութի՛ւն Իսրայէլի, եւ թողութիւն մեղաց[2203]։
[2203] Ոմանք. Աջով իւրով. տալով ապաշ՛՛։
31. Աստուած նրան բարձրացրեց իր աջ ձեռքով որպէս առաջնորդ եւ փրկիչ՝ Իսրայէլին տալու համար ապաշխարութիւն եւ մեղքերի թողութիւն:
31 Աստուած իր աջ ձեռքով զանիկա Առաջնորդ ու Փրկիչ ըլլալու բարձրացուց, Իսրայէլի ապաշխարութիւն եւ մեղքերու թողութիւն տալու։
zohrab-1805▾ eastern-1994▾ western am▾
5:3131: Его возвысил Бог десницею Своею в Начальника и Спасителя, дабы дать Израилю покаяние и прощение грехов.
5:31  τοῦτον ὁ θεὸς ἀρχηγὸν καὶ σωτῆρα ὕψωσεν τῇ δεξιᾷ αὐτοῦ, [τοῦ] δοῦναι μετάνοιαν τῶ ἰσραὴλ καὶ ἄφεσιν ἁμαρτιῶν.
5:31. τοῦτον (to-the-one-this) ὁ (the-one) θεὸς (a-Deity) ἀρχηγὸν (to-first-led) καὶ (and) σωτῆρα (to-a-Savior) ὕψωσεν (it-en-overed) τῇ (unto-the-one) δεξιᾷ (unto-right-belonged) αὐτοῦ, (of-it,"[τοῦ] "[of-the-one]"δοῦναι (to-have-had-given) μετάνοιαν (to-a-considering-with-unto) τῷ (unto-the-one) Ἰσραὴλ (unto-an-Israel) καὶ (and) ἄφεσιν (to-a-sending-off) ἁμαρτιῶν: (of-un-adjustings-along-unto)
5:31. hunc Deus principem et salvatorem exaltavit dextera sua ad dandam paenitentiam Israhel et remissionem peccatorumHim hath God exalted with his right hand, to be Prince and Saviour. to give repentance to Israel and remission of sins.
31. Him did God exalt with his right hand a Prince and a Saviour, for to give repentance to Israel, and remission of sins.
5:31. It is he whom God has exalted at his right hand as Ruler and Savior, so as to offer repentance and the remission of sins to Israel.
5:31. Him hath God exalted with his right hand [to be] a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.
Him hath God exalted with his right hand [to be] a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins:

31: Его возвысил Бог десницею Своею в Начальника и Спасителя, дабы дать Израилю покаяние и прощение грехов.
5:31  τοῦτον ὁ θεὸς ἀρχηγὸν καὶ σωτῆρα ὕψωσεν τῇ δεξιᾷ αὐτοῦ, [τοῦ] δοῦναι μετάνοιαν τῶ ἰσραὴλ καὶ ἄφεσιν ἁμαρτιῶν.
5:31. hunc Deus principem et salvatorem exaltavit dextera sua ad dandam paenitentiam Israhel et remissionem peccatorum
Him hath God exalted with his right hand, to be Prince and Saviour. to give repentance to Israel and remission of sins.
5:31. It is he whom God has exalted at his right hand as Ruler and Savior, so as to offer repentance and the remission of sins to Israel.
5:31. Him hath God exalted with his right hand [to be] a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: "Его возвысил Бог десницею Своею в Начальника и Спасителя..." - греч.: touton o QeoV archgon kai swthra ufose... Славянский перевод лучше сохраняет, так сказать, аромат подлинника: "Сего Бог начальника и Спаса возвыси десницею Своею...". Этим выражением дается почувствовать, что Иисус был и ранее Начальником нашим и Спасителем (царское и первосвященническое Его достоинство и служение), но то было как бы сокрыто и уничижено состоянием Его добровольного умаления в зрак раба. С воскресением же и вознесением Его, Иисуса, достоинство Его, как Начальника и Спасителя нашего, проявилось во всей славе, полноте и силе. Русский перевод утрачивает этот "аромат" подлинника, и выражается так, как будто Иисус не был ранее тем, во что потом Его Бог возвысил.
Adam Clarke: Commentary on the Bible - 1831
5:31: Him hath God exalted with his right hand - By a supereminent display of his almighty power, for so the right hand of God often means; he has raised him from the dead, and raised his human nature to the throne of his glory. Instead of δεξιᾳ, the right hand, the Codex Bezae has δοξῃ, to glory.
A Prince - The leader or director in the way. See the notes on Act 3:15, Act 3:19.
And a Savior - Σωτηρα, A deliverer or preserver. The word σωτηρ comes from σωω to save, deliver, preserve, escape from death or danger, bring into a state of security or safety. Jesus and Saviour are nearly of the same import. See the note on Joh 1:17. He alone delivers from sin, death, and hell: by him alone we escape from the snares and dangers to which we are exposed: and it is by and in him, and in connection with him, that we are preserved blameless and harmless, and made the sons of God without rebuke. He alone can save the soul from sin, and preserve it in that state of salvation.
To give repentance - See this explained, Mat 3:2 (note).
Forgiveness of sins - Αφεσιν των ἁμαρτιων, The taking away of sins. This is not to be restrained to the mere act of justification; it implies the removal of sin, whether its power, guilt, or impurity be considered. Through Jesus we have the destruction of the power, the pardon of the guilt, and the cleansing from the pollution, of sin. And was Jesus Christ exalted a Prince and a Savior to give repentance and remission of sins to Israel? Then none need despair. If such as were now before the apostles could be saved, then the salvation of the very worst of transgressors, of any or all on this side perdition, is gloriously possible. Yes, for he tasted death for every man; and he prayed for his murderers, compared to some of whom Judas himself was a saint.
The two words in Italics, in this text, to be, are impertinently introduced; it reads much better without them.
Albert Barnes: Notes on the Bible - 1834
5:31: Him hath God exalted - See the notes on Act 2:33.
To be a Prince - ἀρχηγὸν archē gon. See the notes on Act 3:15. In that place he is called the "Prince of life." Here it means that he is actually in the "exercise" of the office of a prince or a king, at the right hand of his Father. The title "Prince," or "King," was one which was well known as applied to the Messiah. It denotes that he has "dominion" and "power," especially the power which is needful to give repentance and the pardon of sins.
A Saviour - See the notes on Mat 1:21.
To give repentance - The word "repentance" here is equivalent to "reformation" and "a change of life." The sentiment does not differ from what is said in Act 3:26.
To Israel - This word properly denotes the "Jews"; but his office was not to be confined to the Jews. Other passages show that it would be also extended to the "Gentiles." The reasons why the "Jews" are particularly specified here are, probably:
(1) Because the Messiah was long promised to the Jewish people, and his first work was there; and,
(2) Because Peter was addressing Jews, and was particularly desirous of leading "them" to repentance.
Forgiveness of sins - Pardon of sin; the act which can be performed by God only, Mar 2:7.
If it be asked in what sense the Lord Jesus "gives repentance," or how his "exaltation" is connected with it, we may answer:
(1) His exaltation is evidence that his work was accepted, and that thus a foundation is laid by which repentance is available, and may be connected with pardon. Unless there was some way of "forgiveness," sorrow for sin would be of no value, even if exercised. The relentings of a culprit condemned for murder will be of no avail unless the executive can "consistently" pardon him; nor would relentings in hell be of avail, for there is no promise of forgiveness. But Jesus Christ by his death has laid a foundation by which repentance "may be" accepted.
(2) he is entrusted with all power in heaven and earth with "reference" to this, to apply his work to people; or, in other words, to bring them to repentance. See Joh 17:2; Mat 28:18.
(3) his exaltation is immediately connected with the bestowment of the Holy Spirit, by whose influence people are brought to repentance, Joh 16:7-11. The Spirit is represented as being "sent" by him as well as by the Father, Joh 15:26; Joh 16:7.
(4) Jesus has power in this state of exaltation over all things that can affect the mind. He sends his ministers; he directs the events of sickness or disappointment, of health or prosperity, that will influence the heart. There is no doubt that he can so recall the sins of the past life, and refresh the memory, as to overwhelm the soul in the consciousness of guilt. Thus also he can appeal to man by his "goodness," and by a sense of his mercies; and especially he can so present a view of "his own" life and death as to affect the heart, and show the evil of the past life of the sinner. Knowing the heart, he knows all the avenues by which it can be approached, and in an instant he can overwhelm the soul with the remembrance of crime.
It was "proper" that the power of pardon should be lodged with the same being that has the power of producing repentance, because:
1. The one appropriately follows the other.
2. They are parts of the same great work - the work which the Saviour came to do; "to remove sin, with all its effects, from the human soul." This power of "pardon" Jesus exercised when he was on the earth, and this he can now dispense in the heavens, Mar 2:9-11.
And from this we may learn:
(1) That Christ is "divine." It is a dictate of natural religion that none can forgive sins against God but God himself. None can pardon but the Being who has been offended. And this is also the dictate of the Bible. The power of "pardoning" sin is one that God claims as "his" prerogative, and it is clear that it can pertain to no other. See Isa 43:25; Dan 9:9; Psa 130:4. Yet Jesus Christ exercised this power when on earth; gave "evidence" that the exercise of that power was one that was acceptable to God by working a miracle, and removing the "consequences" of sin with which God had visited upon the sinner Mat 9:6, and exercises it still in heaven. He must, therefore, be divine.
(2) the sinner is dependent on him for the exercise of repentance, and for forgiveness.
(3) the proud sinner must be humbled at his feet. He must be willing to come and receive eternal life at "his" hands. No step is more humiliating than this for proud and hardened people; and there is none which they are more reluctant to do. We always shrink from coming into the presence of one whom we have offended; we are extremely reluctant to confess a fault; but it "must be done," or the soul must be lost for ever.
(4) Christ has power to pardon the greatest offender. He is exalted for this purpose; and he is suited to his work. Even his murderers he could pardon; and no sinner need fear that he who is "a Prince and a Saviour at the right hand of God" is unable to pardon his sins. To him we may come with confidence; and when pressed with the consciousness of the blackest crimes, and when we feel that we deserve eternal death, we may confidently roll all on his arm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:31: hath: Act 2:33, Act 2:36, Act 4:11; Psa 89:19, Psa 89:24, Psa 110:1, Psa 110:2; Eze 17:24; Mat 28:18; Eph 1:20-23; Phi 2:9-11; Heb 2:10, Heb 12:2; Pe1 3:22
a Prince: Act 3:15; Psa 2:6-12; Isa 9:6; Eze 34:24, Eze 37:25; Dan 9:25, Dan 10:21; Rev 1:5
a Saviour: Act 13:23; Isa 43:3, Isa 43:11, Isa 45:21, Isa 49:26; Mat 1:21; Luk 2:11; Phi 3:20; Tit 1:4; Tit 2:10, Tit 2:13, Tit 3:4-6; Pe2 1:1, Pe2 1:11, Pe2 2:20, Pe2 3:18; Jo1 4:14; Jde 1:25
to give: Act 3:26, Act 11:18; Jer 31:31-33; Eze 36:25-38; Zac 12:10; Luk 24:47; Rom 11:26, Rom 11:27; Ti2 2:25, Ti2 2:26
forgiveness: Act 3:19, Act 13:38, Act 13:39; Mar 2:10, Mar 4:12; Joh 20:21-23; Co2 2:10; Eph 1:7; Col 1:14
John Gill
5:31 Him hath God exalted with his right hand,.... Not at his right hand, though he is exalted to it, and is set down at it, but with, or by his right hand; that is, by his power: for being by him raised from the dead, he was exalted to the highest heavens, and placed in human nature at the right hand of God, on the same throne with him, crowned with glory and honour; and having a name above every name, and all power and authority both in heaven and in earth given him,
to be a Prince and a Saviour: being made and declared both Lord and Christ, Lord of lords, and Prince of the kings of tHe earth, the Prince of life and peace, the Head of the church, and over all things for the sake of it, and the Saviour of his body the church, of all the elect of God; not with a temporal, but a spiritual and eternal salvation, of which he is become the author by his obedience, sufferings, and death; and is an able and willing, a suitable and an only Saviour: and some of the branches of his power and grace are
for to give repentance to Israel; to the Israel whom God has chosen for himself, and Christ has redeemed by his blood, and whom the Spirit calls by his graee: these being sinners, as well as others, stand in need of repentance; and whereas this is not in any man's power, but is the free gift of God's grace; for though he should give men time and space to repent, and afford them the means of it, yet if he does not give them grace to repent, they never will, such is the hardness of man's heart; Christ is appointed to give this grace to the chosen ones, which he does by sending his Spirit to convince of sin, and to take away the stony heart, and give an heart of flesh:
and forgiveness of sins; free and full forgiveness of all sins; which being obtained by his blood, is applied by his Spirit to all that truly repent of them; for these two always go together; where he gives the one, he also gives the other: the manifestations and applications of pardoning grace are only made to repenting sinners; and there are none that truly, and in an evangelical way, repent of sin, but who have some views, or, at least, hopes of pardoning grace; and none ever mourn more over sin, than those that see it in the glass of forgiving love.
John Wesley
5:31 Him hath God exalted - From the grave to heaven; to give repentance - Whereby Jesus is received as a Prince; and forgiveness of sins - Whereby he is received as a Saviour. Hence some infer, that repentance and faith are as mere gifts as remission of sins. Not so: for man co - operates in the former, but not in the latter. God alone forgives sins.
Robert Jamieson, A. R. Fausset and David Brown
5:31 Prince and a Saviour--the first word expressing that Royalty which all Israel looked for in Messiah, the second the Saving character of it which they had utterly lost sight of. Each of these features in our Lord's work enters into the other, and both make one glorious whole (compare Acts 3:15; Heb 2:10).
to give--dispensing as a "Prince."
repentance and remission of sins--as a "Saviour"; "repentance" embracing all that change which issues in the faith which secures "forgiveness" (compare Acts 2:38; Acts 20:21). How gloriously is Christ here exhibited; not, as in other places, as the Medium, but as the Dispenser of all spiritual blessings!
5:325:32: Եւ մեք եմք նորա վկայք բանիցս այսոցիկ, եւ Հոգի՛ն Սուրբ՝ զոր ետ Աստուած հնազանդելոց իւրոց[2204]։ [2204] Առ Ոսկանայ պակասի. Եմք նորա։ Ուր ոմանք. Վկայք նորա բա՛՛։
32. Այս բաների համար նրա վկաները մենք ենք եւ Սուրբ Հոգին, որը Աստուած տուեց իրեն հնազանդուողներին»:
32 Մենք այս բաներուն համար անոր վկաներն ենք ու Սուրբ Հոգին ալ՝ որ Աստուած իրեն հնազանդ եղողներուն տուաւ»։
Եւ մեք եմք նորա վկայք բանիցս այսոցիկ, եւ Հոգին Սուրբ զոր ետ Աստուած հնազանդելոց իւրոց:

5:32: Եւ մեք եմք նորա վկայք բանիցս այսոցիկ, եւ Հոգի՛ն Սուրբ՝ զոր ետ Աստուած հնազանդելոց իւրոց[2204]։
[2204] Առ Ոսկանայ պակասի. Եմք նորա։ Ուր ոմանք. Վկայք նորա բա՛՛։
32. Այս բաների համար նրա վկաները մենք ենք եւ Սուրբ Հոգին, որը Աստուած տուեց իրեն հնազանդուողներին»:
32 Մենք այս բաներուն համար անոր վկաներն ենք ու Սուրբ Հոգին ալ՝ որ Աստուած իրեն հնազանդ եղողներուն տուաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:3232: Свидетели Ему в сем мы и Дух Святый, Которого Бог дал повинующимся Ему.
5:32  καὶ ἡμεῖς ἐσμεν μάρτυρες τῶν ῥημάτων τούτων, καὶ τὸ πνεῦμα τὸ ἅγιον ὃ ἔδωκεν ὁ θεὸς τοῖς πειθαρχοῦσιν αὐτῶ.
5:32. καὶ (and) ἡμεῖς (we) ἐσμὲν (we-be) μάρτυρες (witnesses) τῶν (of-the-ones) ῥημάτων (of-utterings-to) τούτων, (of-the-ones-these,"καὶ (and) τὸ (to-the-one) πνεῦμα (to-a-currenting-to) τὸ (to-the-one) ἅγιον (to-hallow-belonged) ὃ (to-which) ἔδωκεν (it-gave,"ὁ (the-one) θεὸς (a-Deity,"τοῖς (unto-the-ones) πειθαρχοῦσιν ( unto-firsting-conducing-unto ) αὐτῷ. (unto-it)
5:32. et nos sumus testes horum verborum et Spiritus Sanctus quem dedit Deus omnibus oboedientibus sibiAnd we are witnesses of these things: and the Holy Ghost, whom God hath given to all that obey him.
32. And we are witnesses of these things; and the Holy Ghost, whom God hath given to them that obey him.
5:32. And we are witnesses of these things, with the Holy Spirit, whom God has given to all who are obedient to him.”
5:32. And we are his witnesses of these things; and [so is] also the Holy Ghost, whom God hath given to them that obey him.
And we are his witnesses of these things; and [so is] also the Holy Ghost, whom God hath given to them that obey him:

32: Свидетели Ему в сем мы и Дух Святый, Которого Бог дал повинующимся Ему.
5:32  καὶ ἡμεῖς ἐσμεν μάρτυρες τῶν ῥημάτων τούτων, καὶ τὸ πνεῦμα τὸ ἅγιον ὃ ἔδωκεν ὁ θεὸς τοῖς πειθαρχοῦσιν αὐτῶ.
5:32. et nos sumus testes horum verborum et Spiritus Sanctus quem dedit Deus omnibus oboedientibus sibi
And we are witnesses of these things: and the Holy Ghost, whom God hath given to all that obey him.
5:32. And we are witnesses of these things, with the Holy Spirit, whom God has given to all who are obedient to him.”
5:32. And we are his witnesses of these things; and [so is] also the Holy Ghost, whom God hath given to them that obey him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: "Свидетели Ему в сем" (точнее слав. глагол - сих twn rhtatwn toutwn - всего о Нем сказанного) мы и Дух Святый..." Свидетельство апостолов и свидетельство Духа Святого о сказанном возвышении - воскресении и вознесении Господнем по содержанию совершенно одинаково (ср. Ин XV:26-27). Сопоставление и раздельное указание их здесь, как и в Евангелии Иоанна, имеет тот смысл, что апостолы не были бессознательными орудиями действующего через них Духа, но, состоя под Его влиянием, оставались вместе и самостоятельными, лично свободными деятелями, в особенности же, как очевидцы Его дел и непосредственные слушатели Его учения с самого начала Его общественной деятельности, они, как бы и независимо от Духа, могли быть достоверными свидетелями о Нем, как Мессии - Сыне Божием.

"Повинующимся Ему...", т. е. не одним только апостолам, но и всем верующим.
Adam Clarke: Commentary on the Bible - 1831
5:32: We are his witnesses - The word αυτου, his, is omitted by AD, and several others of good note; the Syriac, all the Arabic, Ethiopic, and Vulgate. It does not seem to be necessary.
Of these things - Των ῥηματων τουτων, Of these transactions: i.e. of Christ's life and miracles, and of your murderous proceedings against him.
And so is also the Holy Ghost - In the gift of tongues lately communicated; and by his power and influence on our souls, by which we are enabled to give irresistible witness of our Lord's resurrection.
To them that obey him - We obey God, not you; and therefore God gives us this Spirit, which is in us a fountain of light, life, love, and power.
The Spirit of God is given to the obedient: in proportion as a man who has received the first influences of it (for without this he cannot move in the spiritual life) is obedient to those influences, in the same proportion the gifts and graces, the light, life, and power, of the Holy Spirit, are increased in his soul.
Albert Barnes: Notes on the Bible - 1834
5:32: And we are his witnesses - For this purpose they had been appointed, Act 1:8, Act 1:21-22; Act 2:32; Act 3:15; Luk 24:48.
Of these things - Particularly of the resurrection of the Lord Jesus, and of the events which had followed it. Perhaps, however, he meant to include everything pertaining to the life, teachings, and death of the Lord Jesus.
And so is also ... - The descent of the Holy Spirit to endow them with remarkable gifts Act 2:1-4, to awaken and convert such a multitude Act 2:41; Act 4:4; Act 5:14, was an unanswerable attestation of the truth of these doctrines and of the Christian religion. So manifest and decided was the presence of God attending them, that "they" could have no doubt that what they said was true; and so open and public was this attestation, that it was an evidence to all the people of the truth of their doctrine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:32: are: Act 5:29, Act 1:8, Act 2:32, Act 10:39-41, Act 13:31; Luk 24:47, Luk 24:48; Joh 15:27; Co2 13:1; Heb 2:3
and so: Joh 15:26, Joh 16:7-14; Heb 2:4; Pe1 1:12
whom: Act 2:4, Act 2:38, Act 2:39, Act 10:44; Joh 7:39
Geneva 1599
5:32 (12) And we are his witnesses of these things; and [so is] also the Holy Ghost, whom God hath given to them that obey him.
(12) It is not sufficient for us that there is a proper goal, but we must also according to our calling go forward until we come to it.
John Gill
5:32 And we are his witnesses of these things,.... Of the incarnation of Christ, of his crucifixion and death, of his resurrection from the dead, of his exaltation by the right hand of God, and of his offices as a Prince and a Saviour, and of the influences of his grace, in giving repentance and remission of sins to his people; and even to many of the Jews, who had been his crucifiers, and who were now converted under the ministry of the apostles:
and so is also the Holy Ghost; in his descent upon the apostles, through the miraculous gifts bestowed upon them, and the wonderful works done by them, and the mighty power accompanying their ministry to the conversion of sinners:
whom God hath given to them that obey him; that hearken to his Gospel, and believe in Christ, even to all private Christians, as well as ministers of the word; if not in his extraordinary gifts, yet in the ordinary measures of his grace.
John Wesley
5:32 And also the Holy Ghost - A much greater witness.
Robert Jamieson, A. R. Fausset and David Brown
5:32 we are his witnesses . . . and the Holy Ghost--They as competent human witnesses to facts, and the Holy Ghost as attesting them by undeniable miracles.
5:335:33: Եւ նոքա իբրեւ լուան, առատանային եւ խորհէին սպանանել զնոսա[2205]։ բա [2205] Ոմանք. Առատանէին եւ։
33. Եւ երբ նրանք այս լսեցին, սաստիկ զայրացան ու խորհուրդ էին անում նրանց սպանել:
33 Եւ անոնք ասիկա լսելով խիստ կատղեցան ու կը խորհէին զանոնք մեռցնել։
Եւ նոքա իբրեւ լուան, առատանային եւ խորհէին սպանանել զնոսա:

5:33: Եւ նոքա իբրեւ լուան, առատանային եւ խորհէին սպանանել զնոսա[2205]։ բա
[2205] Ոմանք. Առատանէին եւ։
33. Եւ երբ նրանք այս լսեցին, սաստիկ զայրացան ու խորհուրդ էին անում նրանց սպանել:
33 Եւ անոնք ասիկա լսելով խիստ կատղեցան ու կը խորհէին զանոնք մեռցնել։
zohrab-1805▾ eastern-1994▾ western am▾
5:3333: Слышав это, они разрывались от гнева и умышляли умертвить их.
5:33  οἱ δὲ ἀκούσαντες διεπρίοντο καὶ ἐβούλοντο ἀνελεῖν αὐτούς.
5:33. οἱ (The-ones) δὲ (moreover) ἀκούσαντες ( having-heard ) διεπρίοντο (they-were-being-sawed-through) καὶ (and) ἐβούλοντο ( they-were-purposing ) ἀνελεῖν (to-have-had-sectioned-up) αὐτούς. (to-them)
5:33. haec cum audissent dissecabantur et cogitabant interficere illosWhen they had heard these things, they were cut to the heart: and they thought to put them to death.
33. But they, when they heard this, were cut to the heart, and were minded to slay them.
5:33. When they had heard these things, they were deeply wounded, and they were planning to put them to death.
5:33. When they heard [that], they were cut [to the heart], and took counsel to slay them.
When they heard [that], they were cut [to the heart], and took counsel to slay them:

33: Слышав это, они разрывались от гнева и умышляли умертвить их.
5:33  οἱ δὲ ἀκούσαντες διεπρίοντο καὶ ἐβούλοντο ἀνελεῖν αὐτούς.
5:33. haec cum audissent dissecabantur et cogitabant interficere illos
When they had heard these things, they were cut to the heart: and they thought to put them to death.
5:33. When they had heard these things, they were deeply wounded, and they were planning to put them to death.
5:33. When they heard [that], they were cut [to the heart], and took counsel to slay them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:33: They were cut to the heart - Διεπριοντο, Literally, they were sawn through, from δια through, and πριω, to saw. They were stung to the heart, not with compunction nor remorse, but with spite, malice, and revenge: for, having the murder of Christ thus brought home to their consciences, in the first feelings of their malice and revenge, they thought of destroying the persons who had witnessed their nefarious conduct.
Albert Barnes: Notes on the Bible - 1834
5:33: When they heard that - That which the apostle Peter had said, to wit, that they were guilty of murder; that Jesus was raised up; and that he still lived as the Messiah.
They were cut to the heart - The word used here properly denotes "to cut with a saw"; and as applied to the "mind," it means to be agitated with "rage" and "indignation," as if wrath should seize upon the mind as a saw does upon wood, and tear it violently, or agitate it severely. When used in connection with "the heart," it means that the heart is violently agitated and rent with rage. See Act 7:54. It is not used elsewhere in the New Testament. The "reasons" why they were thus indignant were doubtless:
(1) Because the apostles had disregarded their command;
(2) Because they charged them with murder;
(3) Because they affirmed the doctrine of the resurrection of Jesus, and thus tended to overthrow the sect of the Sadducees. The effect of the doctrines of the gospel is often to make people enraged.
Took counsel - The word rendered "took counsel" denotes commonly "to will"; then, "to deliberate"; and sometimes "to decree" or "to determine." It doubtless implies here that "their minds "were made up" to do it; but probably the formal decree was not passed to put them to death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:33: they: Act 2:37, Act 7:54, Act 22:22; Luk 4:28, Luk 4:29, Luk 6:11, Luk 11:50-54, Luk 19:45-48, Luk 20:19
took: Act 9:23; Gen 4:5-8; Psa 37:12-15, Psa 37:32, Psa 37:33, Psa 64:2-8; Mat 10:21, Mat 10:25, Mat 23:34, Mat 23:35; Mat 24:9; Joh 15:20, Joh 16:2
Geneva 1599
5:33 When they heard [that], they (l) were cut [to the heart], and took counsel to slay them.
(l) This shows that they were in a most vehement rage, and tremendously disquieted in mind, for it is a borrowed kind of speech taken from those who are harshly cut in pieces with a saw.
John Gill
5:33 When they heard that,.... This defence of the apostles, in which they still insisted upon it, that they had been the crucifiers of Christ, and yet that he was raised from the dead, and exalted in heaven, and was a spiritual Saviour of men:
they were cut; to the heart, as if they had been cut asunder with a saw; the Ethiopic version renders it, "they were angry", and "gnashed with their teeth", as if a saw was drawn to and fro; they were filled with rage and madness:
and took counsel to slay them; not in a legal and judicial way, but in a private manner, or by force; stirring up the zealots to rise up against them, and dispatch them at once, as blasphemers and heretics.
Robert Jamieson, A. R. Fausset and David Brown
5:33 cut to the heart and took--"were taking."
counsel to slay them--How different this feeling and the effect of it from that "pricking of the heart" which drew from the first converts on the day of Pentecost the cry, "Men and brethren, what shall we do?" (Acts 2:37). The words used in the two places are strikingly different.
5:345:34: Յարուցեալ ոմն ՚ի մէջ ատենին փարիսացի, որում անուն էր Գամաղիէլ՝ օրէնսուսո՛յց, պատուական ամենայն ժողովրդեանն. հրամայեաց սակաւի՛կ մի զարսն արտա՛քս տանել[2206]։ [2206] Բազումք. Փարիսեցի. որում։
34. Մի փարիսեցի, որի անունը Գամաղիէլ էր, օրէնուսոյց եւ ամբողջ ժողովրդից պատուուած մարդ, ատեանի մէջ ոտքի ելաւ եւ հրամայեց, որ առաքեալներին մի փոքր ժամանակով դուրս հանեն.
34 Ատեանին մէջ փարիսեցի մը ոտքի վրայ ելաւ, որուն անունը Գամաղիէլ էր, օրինաց վարդապետ մը, բոլոր ժողովուրդին առջեւ պատուաւոր մէկը ու հրաման ըրաւ, որ առաքեալները քիչ մը դուրս հանեն.
Յարուցեալ ոմն ի մէջ ատենին, փարիսեցի, որում անուն էր Գամաղիէլ, օրէնսուսոյց, պատուական ամենայն ժողովրդեանն, հրամայեաց սակաւիկ մի [26]զարսն արտաքս տանել:

5:34: Յարուցեալ ոմն ՚ի մէջ ատենին փարիսացի, որում անուն էր Գամաղիէլ՝ օրէնսուսո՛յց, պատուական ամենայն ժողովրդեանն. հրամայեաց սակաւի՛կ մի զարսն արտա՛քս տանել[2206]։
[2206] Բազումք. Փարիսեցի. որում։
34. Մի փարիսեցի, որի անունը Գամաղիէլ էր, օրէնուսոյց եւ ամբողջ ժողովրդից պատուուած մարդ, ատեանի մէջ ոտքի ելաւ եւ հրամայեց, որ առաքեալներին մի փոքր ժամանակով դուրս հանեն.
34 Ատեանին մէջ փարիսեցի մը ոտքի վրայ ելաւ, որուն անունը Գամաղիէլ էր, օրինաց վարդապետ մը, բոլոր ժողովուրդին առջեւ պատուաւոր մէկը ու հրաման ըրաւ, որ առաքեալները քիչ մը դուրս հանեն.
zohrab-1805▾ eastern-1994▾ western am▾
5:3434: Встав же в синедрионе, некто фарисей, именем Гамалиил, законоучитель, уважаемый всем народом, приказал вывести Апостолов на короткое время,
5:34  ἀναστὰς δέ τις ἐν τῶ συνεδρίῳ φαρισαῖος ὀνόματι γαμαλιήλ, νομοδιδάσκαλος τίμιος παντὶ τῶ λαῶ, ἐκέλευσεν ἔξω βραχὺ τοὺς ἀνθρώπους ποιῆσαι,
5:34. Ἀναστὰς (Having-had-stood-up) δέ (moreover) τις (a-one) ἐν (in) τῷ (unto-the-one) συνεδρίῳ (unto-a-seatlet-together) Φαρισαῖος (Faris-belonged) ὀνόματι (unto-a-name) Γαμαλιήλ, (a-Gamaliel,"νομοδιδάσκαλος (a-parcelee-teaching-speaker) τίμιος (value-belonged) παντὶ (unto-all) τῷ (unto-the-one) λαῷ, (unto-a-people,"ἐκέλευσεν (it-bade-of) ἔξω (out-unto-which) βραχὺ (to-short) τοὺς (to-the-ones) ἀνθρώπους (to-mankinds) ποιῆσαι, (to-have-done-unto,"
5:34. surgens autem quidam in concilio Pharisaeus nomine Gamalihel legis doctor honorabilis universae plebi iussit foras ad breve homines fieriBut one in the council rising up, a Pharisee, named Gamaliel, a doctor of the law, respected by all the people, commanded the men to be put forth a little while.
34. But there stood up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in honour of all the people, and commanded to put the men forth a little while.
5:34. But someone in the council, a Pharisee named Gamaliel, a teacher of the law honored by all the people, rose up and ordered the men to be put outside briefly.
5:34. Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;
Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space:

34: Встав же в синедрионе, некто фарисей, именем Гамалиил, законоучитель, уважаемый всем народом, приказал вывести Апостолов на короткое время,
5:34  ἀναστὰς δέ τις ἐν τῶ συνεδρίῳ φαρισαῖος ὀνόματι γαμαλιήλ, νομοδιδάσκαλος τίμιος παντὶ τῶ λαῶ, ἐκέλευσεν ἔξω βραχὺ τοὺς ἀνθρώπους ποιῆσαι,
5:34. surgens autem quidam in concilio Pharisaeus nomine Gamalihel legis doctor honorabilis universae plebi iussit foras ad breve homines fieri
But one in the council rising up, a Pharisee, named Gamaliel, a doctor of the law, respected by all the people, commanded the men to be put forth a little while.
5:34. But someone in the council, a Pharisee named Gamaliel, a teacher of the law honored by all the people, rose up and ordered the men to be put outside briefly.
5:34. Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;
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
34: "Гамалиил", упоминаемый здесь как член Синедриона, фарисей и уважаемый народом законоучитель, есть известный и в Талмуде знаменитейший раввин еврейский, сын равви Симеона и внук другого знаменитейшего равви Гиллела. Он был также учителем Ап. Павла (XXII:3), а впоследствии подобно ученику своему тоже сделался христианином и проповедником Евангелия, за что Св. Церковь усвоила ему и имя равноапостольного (Чет. -Мин., янв. 4: и авг. 2).
Adam Clarke: Commentary on the Bible - 1831
5:34: A Pharisee, named Gamaliel, a doctor of the law - "This," says Dr. Lightfoot, "was Rabban Gamaliel the first; commonly, by way of distinction, called Rabban Gamaliel the elder. He was president of the council after the death of his own father, Rabban Simeon, who was the son of Hillel. He was St. Paul's master, and the 35th receiver of the traditions, and on this account might not be improperly termed νομοδιδασκαλος, a doctor of the law, because he was one that kept and handed down the Cabala received from Mount Sinai. He died eighteen years before the destruction of Jerusalem, his son Simeon succeeding him in the chair, who perished in the ruins of the city." Though probably no favourer of Christianity, yet, for a Pharisee, he seems to have possessed a more liberal mind than most of his brethren; the following advice was at once humane, sensible, candid, and enlightened.
Albert Barnes: Notes on the Bible - 1834
5:34: Then stood there up one - He rose, as is usual in deliberative assemblies, to speak.
In the council - In the Sanhedrin, Act 4:15.
A Pharisee - The high priest and those who had been most active in opposing the apostles were Sadducees. The Pharisees were opposed to them, particularly on the doctrine in regard to which the apostles were so strenuous, the resurrection of the dead. See the notes on Mat 3:7. Compare Act 23:6.
Gamaliel - This name was very common among the Jews. Dr. Lightfoot says that this man was the teacher of Paul Act 22:3, the son of the "Simon" who took the Saviour in his arms Luke 2, and the grandson of the famous "Hillel," and was known among the Jews by the title of "Rabban Gamaliel the elder." There were other people of this name, who were also eminent among the Jews. This man is said to have died 18 years after the destruction of Jerusalem, and he died as he had lived, a Pharisee. There is not the least evidence that he was a friend of the Christian religion; but he was evidently a man of far more liberal views than the other members of the Sanhedrin.
A doctor of the law - That is, "a teacher" of the Jewish Law; one whose province it was to "interpret" the laws of Moses, and probably to preserve and transmit the "traditional" laws of the Jews. See the notes on Mat 15:3. So celebrated was he, that Saul of Tarsus went to Jerusalem to receive the benefit of his instructions, Act 22:3.
Had in reputation among all the people - "Honored" by all the people. His advice was likely, therefore, to be respected.
To put the apostles forth - This was done, doubtless, because, if the apostles had been suffered to remain, it was apprehended that they would take fresh courage, and be confirmed in their purposes. It was customary, besides, when they deliberated, to command those accused to retire, Act 4:15.
A little space - A little "time," Luk 22:58.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:34: stood: Act 23:7-9; Psa 76:10; Joh 7:50-53
Gamaliel: Act 22:3
a doctor: Luk 2:46, Luk 5:17
and commanded: Act 4:15
Geneva 1599
5:34 (13) Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;
(13) Christ finds defenders of his cause, even in the very company of his enemies, as often as he thinks necessary.
John Gill
5:34 Then stood there up one in the council,.... Or "in the sanhedrim", which the high priest had called together; this phrase is left out in the Syriac version: yet certain it is, that the great council was now assembled, and the disciples were now before them, and this man, who was one of the members of it, stood up in it; for it seems to have been the custom, that though they usually sat, yet when anyone had anything to say, or made a speech, he rose up from his seat.
A Pharisee named Gamaliel; he is described by his sect of religion, a Pharisee; of which; see Gill on Mt 3:7 and by his name Gamaliel: he was the son of Rabban Simeon, the son of Hillell the great; which Simeon is, by some, thought to be the same that took Christ into his arms, Lk 2:25 and this Gamaliel was also the master of the Apostle Paul, Acts 22:3. This was a very ancient name in Israel; the prince of the children of Manasseh, that offered at the dedication of the tabernacle, was of this name, Num 7:54 and perhaps this man might be of the same tribe. He is further described by his profession,
a doctor of law; he was one of the Misnic doctors, one of the fathers of tradition, that received the oral law from those before him, and handed it down to others; and was the five and thirtieth of this sort, as the Jews say (t), from the giving of the law at Mount Sinai; or, as others (u), the thirty first:
had in reputation among all the people; and therefore his advice was the more likely to take place, without giving offence, or exposing to danger, seeing he was highly esteemed, not only in the sanhedrim, but among the common people; and that not only because he was a Pharisee, and a very strict one, the glory of that sect, insomuch that it is said (w), that
"when he died, the glory of the law ceased, and purity and pharisaism died;''
but because of his years, dignity, and place also; he is called commonly Gamaliel, "the elder", because he lived to a great age (x). He died eighteen years before the destruction of Jerusalem (y), and was had in veneration to the last. It is said of him (z), that
"he ordered, before his death, that they should carry him to his grave in linen; for before this time they used to carry out the dead in silk; and this was more grievous to his relations than his death itself;''
because they thought he was not interred honourably enough. And it is also reported, that Onkelos, the proselyte, at his death, burnt as much for him in goods and spices, as came to seventy Tyrian pounds (a). He was also commonly called by the name of Rabban, which was a more honourable title than that of Rabbi or Rab; and his father Simeon was the first that had it (b); and he was now president of the sanhedrim: and hence he used that authority which is expressed in the next words,
and commanded to put the apostles forth a little space; he ordered the apostles to be put out of the sanhedrim for a little while, that they might not hear what he had to say, and take encouragement from it; and that he might more freely speak his mind without giving them any countenance. The Alexandrian copy reads, "the men", instead of "the apostles"; and so the Vulgate Latin version.
(t) Ganz Tzemach David, par. 1. fol. 25. 2. (u) Juchasin, fol. 20. 1. (w) Misn. Sota, c. 9. sect. 15. (x) Juchasin, fol. 53. 1. (y) Ganz. ut supra. (Tzemach David, par. 1. fol. 25. 2.) (z) Ib. (a) T. Bab. Avoda Zara, fol. 11. 1. (b) Ganz. ib. col. 1.
John Wesley
5:34 But a certain Pharisee - And as such believing the resurrection of the dead; a doctor, or teacher of the law - That is, a scribe, and indeed one of the highest rank; had in honour by all the people - Except the Sadducees; rising up in the council - So God can raise defenders of his servants, whensoever and wheresoever he pleases.
Robert Jamieson, A. R. Fausset and David Brown
5:34 Then stood up . . . Gamaliel--in all probability one of that name celebrated in the Jewish writings for his wisdom, the son of Simeon (possibly the same who took the infant Saviour in his arms, Lk 2:25-35), and grandson of HILLEL, another celebrated rabbi. He died eighteen years before the destruction of Jerusalem [LIGHTFOOT].
5:355:35: Եւ ասէ ցնոսա. Ա՛րք Իսրայէլացիք՝ հայեցարո՛ւք ՚ի ձեզ վասն արանցս այսոցի՛կ, զի՞նչ արժան իցէ գործել[2207]։ [2207] Ոմանք. Արժան է առնել։
35. ապա նրանց ասաց. «Ո՛վ իսրայէլացիներ, զգո՛յշ եղէք, թէ այս մարդկանց ի՛նչ պէտք է անէք:
35 Ապա ըսաւ. «Ո՜վ Իսրայելացի մարդիկ, զգուշացէ՛ք այս մարդոց հանդէպ ձեր ընելիքէն,
Եւ ասէ ցնոսա. Արք Իսրայելացիք, հայեցարուք ի ձեզ վասն արանցս այսոցիկ զինչ արժան իցէ գործել:

5:35: Եւ ասէ ցնոսա. Ա՛րք Իսրայէլացիք՝ հայեցարո՛ւք ՚ի ձեզ վասն արանցս այսոցի՛կ, զի՞նչ արժան իցէ գործել[2207]։
[2207] Ոմանք. Արժան է առնել։
35. ապա նրանց ասաց. «Ո՛վ իսրայէլացիներ, զգո՛յշ եղէք, թէ այս մարդկանց ի՛նչ պէտք է անէք:
35 Ապա ըսաւ. «Ո՜վ Իսրայելացի մարդիկ, զգուշացէ՛ք այս մարդոց հանդէպ ձեր ընելիքէն,
zohrab-1805▾ eastern-1994▾ western am▾
5:3535: а им сказал: мужи Израильские! подумайте сами с собою о людях сих, что вам с ними делать.
5:35  εἶπέν τε πρὸς αὐτούς, ἄνδρες ἰσραηλῖται, προσέχετε ἑαυτοῖς ἐπὶ τοῖς ἀνθρώποις τούτοις τί μέλλετε πράσσειν.
5:35. εἶπέν (it-had-said) τε (also) πρὸς (toward) αὐτούς (to-them,"Ἄνδρες (Men) Ἰσραηλεῖται, (Israel-belongers,"προσέχετε (ye-should-hold-toward) ἑαυτοῖς (unto-selves) ἐπὶ (upon) τοῖς (unto-the-ones) ἀνθρώποις (unto-mankinds) τούτοις (unto-the-ones-these) τί (to-what-one) μέλλετε (ye-impend) πράσσειν. (to-practice)
5:35. dixitque ad illos viri israhelitae adtendite vobis super hominibus istis quid acturi sitisAnd he said to them: Ye men of Israel, take heed to yourselves what you intend to do, as touching these men.
35. And he said unto them, Ye men of Israel, take heed to yourselves as touching these men, what ye are about to do.
5:35. And he said to them: “Men of Israel, you should be careful in your intentions about these men.
5:35. And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men.
And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men:

35: а им сказал: мужи Израильские! подумайте сами с собою о людях сих, что вам с ними делать.
5:35  εἶπέν τε πρὸς αὐτούς, ἄνδρες ἰσραηλῖται, προσέχετε ἑαυτοῖς ἐπὶ τοῖς ἀνθρώποις τούτοις τί μέλλετε πράσσειν.
5:35. dixitque ad illos viri israhelitae adtendite vobis super hominibus istis quid acturi sitis
And he said to them: Ye men of Israel, take heed to yourselves what you intend to do, as touching these men.
5:35. And he said to them: “Men of Israel, you should be careful in your intentions about these men.
5:35. And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men.
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
35-37: По совету Гамалиила, Синедриону лучше всего не вмешиваться в дело христианства, а предоставить его естественному течению вещей в уверенности, что, если оно не дело Божие, то разрушится само собою. Для доказательства этого Гамалиил приводит два недавних случая, когда двое великих обманщиков народных погибло без всякого замешательства Синедриона, вместе со всем своим делом. Это - восстания Февды и Иуды Галилеянина. В этом упоминании Дееписателя вызываются однако, важные недоумения: во-первых, речь Гамалиила относится ко времени до действительного выступления исторического Февды (не ранее 44: года по Р. Х. ), а во-вторых, Февда этот выступает как будто раньше Иуды Галилеянина, восставшего "во дни написания", т. е. во время переписи - "Февда... посем Иуда..." Для примирения этих неточностей многие ученые толкователи допускают двух бунтовщиков с именем Февды: другие объясняют эту неточность просто ошибкою памяти писателя (подобно Деян XII:16) и полагают, что под именем Февды преподносился его мысли какой-либо другой бунтовщик, живший действительно в указываемое Лукою время (до Иуды Галилеянина).

"Выдавая себя за какого-то великого..." - очевидно, за пророка или Мессию. Февда, упоминаемый Флавием, близко напоминает описываемого в Деяниях, хотя указываемое Дееписателем время его появления и не позволяет отождествлять его в обоих случаях. Об Иуде Галилеянине Флавия сохранились тоже весьма любопытные известия, подтверждающие историческую действительность и этого события. Флавий называет Иуду Гавлонитянином (Арх. VIII:1, 1), так как он был родом из Гамалы в нижней Гавлонитиде (на восточном берегу Галилейского озера), называет также и Галилеянином (Арх. XX:5, 2; о войне Иудуйской II:8, 1). Он возмущал народ и увлек за собою множество людей на почве недовольства производившеюся по повелению Августа переписью в Иудее (Лк II:2). Видя в этой переписи окончательное порабощение "избранного" народа "языческому", он убеждал народ не подчиняться указу Кесаря о переписи, взывая: "одного Господа и Владыку имеем Бога!".

"Он погиб" - Флавий рассказывает собственно о смерти только детей этого Иуды. Гамалиил же упоминает о гибели его самого - два сказания, не исключающие, но скорее разве восполняющие одно другое.
Adam Clarke: Commentary on the Bible - 1831
5:35: What ye intend to do - Τι μελλετε πρασσειν, What ye are about to do: they had already intended to destroy them; and they were now about to do it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:35: take: Act 19:36, Act 22:26; Jer 26:19; Mat 27:19
John Gill
5:35 And said unto them, ye men of Israel,.... This he said after the apostles were put out, when the council was by themselves; and he addressed them as "men of Israel"; not as distinct from the priests and Levites in the council, but because they were all of the stock of Israel; for this council did not consist of Israelites only, as distinct from priests and Levites, as appears from Acts 5:21. A sanhedrim commonly consisted of each of these; though if only of Israelites it was a lawful one. Maimonides says (c),
"they did not use to appoint any in the sanhedrim, but priests, Levites, and Israelites, that were genealogized and fit to be married into the priesthood---and that it was a command, that in the great sanhedrim there should be priests and Levites; as it is said, "thou shalt go to the priests and Levites"; but if they are not found, if they are all Israelites, lo, this is lawful,''
or a proper sanhedrim. His speech to them follows,
take heed to yourselves; consider well, do not act a rash and precipitant part; do not give way to passion and wrath, and hastily lay hands on these men, and destroy them; lest ye bring yourselves into disgrace and danger, and bring upon yourselves the ill-will and resentment of men, and the wrath of God: take time to consider of the matter, and deliberately consult
what ye intend to do as touching these men; what punishment to inflict upon them, whether imprisonment, scourging, or death; do nothing rashly.
(c) Hilchot Sanhedrin, c. 2. sect. 1. 2.
Robert Jamieson, A. R. Fausset and David Brown
5:35 Theudas--not the same with a deceiver of that name whom JOSEPHUS mentions as heading an insurrection some twelve years after this [Antiquities, 20.5.1], but some other of whom he makes no mention. Such insurrections were frequent.
5:365:36: Յառաջ քան զաւուրս զայսոսիկ յարեաւ Թեւդաս՝ ասե՛լ զանձնէ թէ իցէ՛ ոմն. յոր անկան արք թուով իբրեւ չորեքհարեւր. որ սպանաւ, եւ ամենեքեան որ միաբանեալ էին ընդ նմա՝ քակտեցան՝ եւ եղեն յոչինչ[2208]։ [2208] Ոմանք. Զաւուրսս զայսոսիկ... եթէ իցէ ոմն. յորս... չորեք արիւր. որ եւ սպանաւ... որ միաբան էին... եւ եղեն ոչինչ։ Օրինակ մի. Իցէ ոմն մեծ։
36. Այս օրերից առաջ մէջտեղ ելաւ Թեւդասը, որն իր մասին ասում էր, թէ ինքը երեւելի մէկն է. եւ նրան յարեցին թուով մօտ չորս հարիւր մարդիկ. նա սպանուեց, եւ բոլոր նրանք, որ նրա հետ միաբանել էին, բաժան-բաժան եղան, ու նրանցից ոչինչ չմնաց:
36 Քանզի ասկէ առաջ Թեւդաս ելաւ, իրեն համար ըսելով թէ երեւելի մէկն է ու թիւով չորս հարիւրի չափ մարդիկ իրեն յարեցան. ինք սպաննուեցաւ եւ այն ամէնքը որ իրեն հնազանդեր էին, ցրուեցան ու ոչինչ եղան։
Յառաջ քան զաւուրս զայսոսիկ յարեաւ Թեւդաս ասել զանձնէ թէ իցէ ոմն. յոր անկան արք թուով իբրեւ չորեքհարեւր, որ սպանաւ, եւ ամենեքեան որ միաբանեալ էին ընդ նմա` քակտեցան եւ եղեն յոչինչ:

5:36: Յառաջ քան զաւուրս զայսոսիկ յարեաւ Թեւդաս՝ ասե՛լ զանձնէ թէ իցէ՛ ոմն. յոր անկան արք թուով իբրեւ չորեքհարեւր. որ սպանաւ, եւ ամենեքեան որ միաբանեալ էին ընդ նմա՝ քակտեցան՝ եւ եղեն յոչինչ[2208]։
[2208] Ոմանք. Զաւուրսս զայսոսիկ... եթէ իցէ ոմն. յորս... չորեք արիւր. որ եւ սպանաւ... որ միաբան էին... եւ եղեն ոչինչ։ Օրինակ մի. Իցէ ոմն մեծ։
36. Այս օրերից առաջ մէջտեղ ելաւ Թեւդասը, որն իր մասին ասում էր, թէ ինքը երեւելի մէկն է. եւ նրան յարեցին թուով մօտ չորս հարիւր մարդիկ. նա սպանուեց, եւ բոլոր նրանք, որ նրա հետ միաբանել էին, բաժան-բաժան եղան, ու նրանցից ոչինչ չմնաց:
36 Քանզի ասկէ առաջ Թեւդաս ելաւ, իրեն համար ըսելով թէ երեւելի մէկն է ու թիւով չորս հարիւրի չափ մարդիկ իրեն յարեցան. ինք սպաննուեցաւ եւ այն ամէնքը որ իրեն հնազանդեր էին, ցրուեցան ու ոչինչ եղան։
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5:3636: Ибо незадолго перед сим явился Февда, выдавая себя за кого-то великого, и к нему пристало около четырехсот человек; но он был убит, и все, которые слушались его, рассеялись и исчезли.
5:36  πρὸ γὰρ τούτων τῶν ἡμερῶν ἀνέστη θευδᾶς, λέγων εἶναί τινα ἑαυτόν, ᾧ προσεκλίθη ἀνδρῶν ἀριθμὸς ὡς τετρακοσίων· ὃς ἀνῃρέθη, καὶ πάντες ὅσοι ἐπείθοντο αὐτῶ διελύθησαν καὶ ἐγένοντο εἰς οὐδέν.
5:36. πρὸ (Before) γὰρ (therefore) τούτων (of-the-ones-these) τῶν (of-the-ones) ἡμερῶν (of-days) ἀνέστη (it-had-stood-up,"Θευδᾶς, (a-Theudas,"λέγων (forthing) εἶναί (to-be) τινα (to-a-one) ἑαυτόν, (to-self,"ᾧ (unto-which) προσεκλίθη (it-was-inclined-toward) ἀνδρῶν (of-men) ἀριθμὸς (a-number) ὡς (as) τετρακοσίων : ( of-four-hundred ) ὃς (which) ἀνῃρέθη, (it-was-lifted-up-unto,"καὶ (and) πάντες ( all ) ὅσοι ( which-a-which ) ἐπείθοντο (they-were-being-conduced) αὐτῷ (unto-it) διελύθησαν (they-were-loosed-through) καὶ (and) ἐγένοντο ( they-had-became ) εἰς (into) οὐδέν. (to-not-moreover-one)
5:36. ante hos enim dies extitit Theodas dicens esse se aliquem cui consensit virorum numerus circiter quadringentorum qui occisus est et omnes quicumque credebant ei dissipati sunt et redactus est ad nihilumFor before these days rose up Theodas, affirming himself to be somebody, to whom a number of men, about four hundred, joined themselves. Who was slain: and all that believed him were scattered and brought to nothing.
36. For before these days rose up Theudas, giving himself out to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and came to nought.
5:36. For before these days, Theudas stepped forward, asserting himself to be someone, and a number of men, about four hundred, joined with him. But he was killed, and all who believed in him were scattered, and they were reduced to nothing.
5:36. For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought.
For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought:

36: Ибо незадолго перед сим явился Февда, выдавая себя за кого-то великого, и к нему пристало около четырехсот человек; но он был убит, и все, которые слушались его, рассеялись и исчезли.
5:36  πρὸ γὰρ τούτων τῶν ἡμερῶν ἀνέστη θευδᾶς, λέγων εἶναί τινα ἑαυτόν, ᾧ προσεκλίθη ἀνδρῶν ἀριθμὸς ὡς τετρακοσίων· ὃς ἀνῃρέθη, καὶ πάντες ὅσοι ἐπείθοντο αὐτῶ διελύθησαν καὶ ἐγένοντο εἰς οὐδέν.
5:36. ante hos enim dies extitit Theodas dicens esse se aliquem cui consensit virorum numerus circiter quadringentorum qui occisus est et omnes quicumque credebant ei dissipati sunt et redactus est ad nihilum
For before these days rose up Theodas, affirming himself to be somebody, to whom a number of men, about four hundred, joined themselves. Who was slain: and all that believed him were scattered and brought to nothing.
5:36. For before these days, Theudas stepped forward, asserting himself to be someone, and a number of men, about four hundred, joined with him. But he was killed, and all who believed in him were scattered, and they were reduced to nothing.
5:36. For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought.
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Adam Clarke: Commentary on the Bible - 1831
5:36: Rose up Theudas - Josephus, Ant. lib. xx. cap. 4, sect. 1, mentions one named Theudas who was the author of an insurrection; about whom there has been much controversy whether he were the person spoken of here by Gamaliel. Every circumstance, as related by Josephus agrees well enough with what is referred to here, except the chronology; for the Theudas mentioned by Josephus made his insurrection when Fadus was governor of Judea; which was at least ten years after the time in which the apostles were brought before this council. Much labor has been thrown away in unsuccessful attempts to reconcile the historian and the evangelist, when it is very probable they speak of different transactions. Bp. Pearce thinks "the whole difficulty will disappear if we follow the opinion of Abp. Usher, who imagined that Luke's Theudas was the same with that Judas of whom Josephus gives this account, Ant. lib. xvii. cap. 12, sect. 5; and War, lib. ii. cap. 4, sect. 1: 'that a little after the death of Herod the Great, he raised an insurrection in Galilee, and aimed at getting the sovereignty of Judea,' and that he was defeated and put to death, as is implied in sect. 10, of the same chapter. That Theudas and Judas might be names for the same person, Bp. Pearce thinks probable from the consideration, that the same apostle who is called Judas in Joh 14:22, and Luk 6:16, and called Jude in Jde 1:1, is, in Mar 3:18, called Thaddeus; and, in Mat 10:3, is also called Lebbeus. This apostle having the names Judas and Thaddeus and Lebbeus given to him, two of these must have been the same; because no Jew had more than two names, unless when a patronymic name was given to him, as when Joseph surnamed Justus was called Barsabas, i.e. the son of Saba. It is no unreasonable thing to suppose that Thaddeus and Theudas are the same name; and that therefore the person called Theudas in Luke is probably the same whom Josephus, in the places above quoted, calls Judas." Dr. Lightfoot thinks that "Josephus has made a slip in his chronology;" and rather concludes that the Theudas mentioned in the Ant. lib. xx. cap. 4, sect. 1, is the person referred to in the text. I confess the matter does not appear to me of so much consequence; it is mentioned by Gamaliel in a careless way, and St. Luke, as we have already seen, scrupulously gives the Lords of every speaker. The story was no doubt well known, and there were no doubts formed on it by the Jewish Council. We see plainly the end for which it was produced; and we see that it answered this end most amply; and certainly we have no farther concern with Gamaliel or his story.
Boasting himself to be somebody - Λεγων ειναι τινα ἑαυτον, Saying that he was a great personage, i.e., according to the supposition of Bp. Pearce, setting himself up to be king of the Jews: see the preceding note. After ἑαυτον, himself, μεγαν, great one, is added by several very respectable MSS. and versions.
Albert Barnes: Notes on the Bible - 1834
5:36: For before those days - The "advice" of Gamaliel was to permit these men to go on. The "arguments" by which he enforced his advice were:
(1) That there were cases or precedents in point Act 5:36-37; and,
(2) That if it should turn out to be truly of God, it would be a solemn affair to be involved in the consequences of opposing him. How long before "these days" this transaction occurred, cannot now be determined, as it is not certain to what case Gamaliel refers.
Rose up - That is, commenced or excited an insurrection.
Theudas - This was a name quite common among the Jews. Of this man nothing more is known than is here recorded. Josephus (Antiq., book 20, chapter 5) mentions one "Theudas," in the time of "Fadus," the procurator of Judea, in the reign of the Emperor Claudius (45 or 46 a. d.), who persuaded a great part of the people to take their effects with them and follow him to the river Jordan. He told them he was a prophet, and that he would divide the river and lead them over. Fadus, however, came suddenly upon them, and slew many of them. Theudas was taken alive and conveyed to Jerusalem, and there beheaded. But this occurred at least ten or fifteen years after this discourse of Gamaliel. Many efforts have been made to reconcile Luke and Josephus, on the supposition that they refer to the same man. Lightfoot supposed that Josephus had made an error in chronology. But there is no reason to suppose that there is reference to the same event; and the fact that Josephus has not recorded the insurrection referred to by Gamaliel does not militate at all against the account in the Acts . For:
(1) Luke, for anything that appears to the contrary, is quite as credible an historian as Josephus.
(2) the name "Theudas" was a common name among the Jews; and there is no improbability that there were "two" leaders of an insurrection of this name. If it "is" improbable, the improbability would affect Josephus' credit as much as that of luk
(3) it is altogether improbable that "Gamaliel" should refer to a case which was not well authenticated, and that Luke should record a speech of this kind unless it was delivered, when it would be so easy to detect the error.
(4) Josephus has recorded many instances of insurrection and Rev_olt. He has represented the country as in an unsettled state, and by no means professes to give an account of "all" that occurred. Thus, he says (Antiq., xvii. 10, section 4) that there were "at this time ten thousand other disorders in Judea"; and (section 8) that "Judea was full of robberies." When this "Theudas" lived cannot be ascertained; but as Gamaliel mentions him before Judas of Galilee, it is probable that he lived not far from the time that our Saviour was born; at a time when many false prophets appeared, claiming to be the Messiah.
Boasting himself to be somebody - Claiming to be an eminent prophet probably, or the Messiah.
Obeyed him - The word used here is the one commonly used to denote "belief." As many as believed on him, or gave credit to his pretensions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:36: boasting: Act 8:9; Mat 24:24; Th2 2:3-7; Pe2 2:18; Jde 1:16; Rev 17:3, Rev 17:5
to whom: Act 21:38; Pe2 2:2
obeyed: or, believed, Mat 24:26
Geneva 1599
5:36 (14) For before these days rose up Theudas, (m) boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought.
(14) In matters of religion we must take good heed that we attempt nothing under a pretence of zeal to which we have not been called.
(m) To be of same fame.
John Gill
5:36 For before these days rose up Theudas,..... There is one of this name Josephus (d) speaks of, who set up for a prophet, and drew a large number of people after him; pretending, that if they would follow him to the river Jordan, and take their goods along with them, he would but give the word, and the waters would divide and leave them passage to go over dryfoot; but Cuspius Fadus, who then had the administration of Judea, sent out some troops of horse, before they were aware, and killed many of them, and took divers others, and brought them in triumph to Jerusalem, with the head of Theudas. This account agrees with this instance of Gamaliel, only differs in chronology; since, according to Gamaliel's account, this case of Theudas was some time ago, and must have been before now, or he could not have mentioned it; whereas the story Josephus relates, as being in the times of Cuspius Fadus, was several years after this. Some think Josephus is mistaken in his chronology, and then all is right. Others, that another Theudas is intended; who, as Origen says (e), was before the birth of Christ, since he was before Judas of Galilee, who rose up in the days of the taxing, at which time Christ was born: and the phrase, before these days, seems to design a good while ago. This name was in use among the Jews, and is either the same with "Thuda", or "Thoda", so the Syriac version reads; one of the disciples of Christ was so called by the Jews (f), whose name was Thaddeus: or with "Thudus"; one of this name, said (g) to be a man of Rome, is frequently mentioned in the Talmud; and another also that was a physician (h); but both different from this "Theodas". The Vulgate Latin and Arabic versions read, Theodas; and some take it to be a contraction of Theodotus, Theodorus, or Theodosius. Just as Theucharis is put for Theocharis, and Theudosia for Theodosia: but it seems rather to be an Hebrew name; and so Jerom (i) took it to be, who renders it "praise": but who the man was is not certain; however, he rose up, as Gamaliel says, and made an insurrection,
boasting himself to be some body, or "some great one", as the Alexandrian copy, and three of Beza's copies read, and two of Stephens's, and the Complutensian cdition; and as read also the Syriac and Arabic versions; just as Simon Magus did afterwards, Acts 8:9 and so Josephus's Theudas gave out, that he was a prophet, and promised great things to the people, as to divide the waters of Jordan for them, by a word speaking and lead them through it as on dry land:
to whom a number of men, about four hundred, joined themselves; who believing what he said, put themselves under his command, and set him at the head of them:
who was slain: so Josephus's Theudas had his head cut off by the troops of Cuspius Fadus, the Roman governor:
and as many as obeyed him were scattered and brought to nought; some killed, and others taken; and so the faction was quelled, and came to nothing. This instance Gamaliel produces, to show that impostors and seditious persons, such as the apostles were thought to be, seldom succeeded, but generally failed in their attempts, and were blasted; and with the same view he mentions the following one.
(d) Antiqu. l. 20. c. 4. sect. 1. Vid. Euseb. Eccl. Hist. l. 2. c. 11. (e) Contr. Cels. l. 1. p. 44. (f) T. Bab. Sanhedrin, fol. 43. 1. (g) T. Bab. Beracot, fol. 19. 1. & Pesachim, fol. 53. 1, 2. & Betza, fol. 23. 1. & T. Hieros. Pesachim. fol. 34. 1. & Yom Tob. fol. 61. 3. & Juchasin, fol. 105. 2. (h) T. Bab. Nazir, fol. 52. 1. & Sanhedrin, fol 33. 1. & 93. 1. & Beracot, fol. 28. 2. (i) De Nominibus Hebraicis, fol. 106. D.
John Wesley
5:36 Before these days - He prudently mentions the facts first, and then makes the inference.
5:375:37: Յետ նորա յարեաւ Յուդաս Գալիլեացի՝ յաւուրս աշխարհագրին. եւ ապստամբեցոյց ժողովուրդ բազում զկնի իւր. եւ նա կորեաւ, եւ ամենեքեան որ ընդ նմայն հաւանեալ էին՝ ցրուեցա՛ն[2209]։ [2209] Ոմանք. Յուդա Գալի՛՛... որ նմայն հաւանեալ էին։ Ուր օրինակ մի. Որ նմա հնազանդեալ էին՝ ցր՛՛։ Եւ այլ օրինակ մի. Ընդ նմայն հաւաքեալ էին։
37. Դրանից յետոյ, մարդահամարի օրերին, մէջտեղ ելաւ Յուդա Գալիլիացին եւ շատ ժողովուրդ ապստամբեցրեց իր յետեւից. նա էլ կորաւ. եւ բոլոր նրանք, որ նրա հետ համաձայնել էին[13], ցիրուցան եղան:[13] Լաւագոյն յուն. բն. Նրա հետ համաձայնել էին-ի փոխարէն ունեն հետեւեցին նրան:
37 Անոր ետեւէն Յուդա Գալիլիացին ելաւ աշխարհագիր եղած օրերը եւ շատ ժողովուրդ իր կողմը քաշեց, բայց ինքն ալ կորսուեցաւ եւ այն ամէնքը, որոնք իրեն հնազանդեր էին՝ ցիրուցան եղան։
Յետ նորա յարեաւ Յուդաս Գալիլեացի յաւուրս աշխարհագրին, եւ ապստամբեցոյց ժողովուրդ բազում զկնի իւր. եւ նա կորեաւ, եւ ամենեքեան որ նմայն հաւանեալ էին` ցրուեցան:

5:37: Յետ նորա յարեաւ Յուդաս Գալիլեացի՝ յաւուրս աշխարհագրին. եւ ապստամբեցոյց ժողովուրդ բազում զկնի իւր. եւ նա կորեաւ, եւ ամենեքեան որ ընդ նմայն հաւանեալ էին՝ ցրուեցա՛ն[2209]։
[2209] Ոմանք. Յուդա Գալի՛՛... որ նմայն հաւանեալ էին։ Ուր օրինակ մի. Որ նմա հնազանդեալ էին՝ ցր՛՛։ Եւ այլ օրինակ մի. Ընդ նմայն հաւաքեալ էին։
37. Դրանից յետոյ, մարդահամարի օրերին, մէջտեղ ելաւ Յուդա Գալիլիացին եւ շատ ժողովուրդ ապստամբեցրեց իր յետեւից. նա էլ կորաւ. եւ բոլոր նրանք, որ նրա հետ համաձայնել էին[13], ցիրուցան եղան:
[13] Լաւագոյն յուն. բն. Նրա հետ համաձայնել էին-ի փոխարէն ունեն հետեւեցին նրան:
37 Անոր ետեւէն Յուդա Գալիլիացին ելաւ աշխարհագիր եղած օրերը եւ շատ ժողովուրդ իր կողմը քաշեց, բայց ինքն ալ կորսուեցաւ եւ այն ամէնքը, որոնք իրեն հնազանդեր էին՝ ցիրուցան եղան։
zohrab-1805▾ eastern-1994▾ western am▾
5:3737: После него во время переписи явился Иуда Галилеянин и увлек за собою довольно народа; но он погиб, и все, которые слушались его, рассыпались.
5:37  μετὰ τοῦτον ἀνέστη ἰούδας ὁ γαλιλαῖος ἐν ταῖς ἡμέραις τῆς ἀπογραφῆς καὶ ἀπέστησεν λαὸν ὀπίσω αὐτοῦ· κἀκεῖνος ἀπώλετο, καὶ πάντες ὅσοι ἐπείθοντο αὐτῶ διεσκορπίσθησαν.
5:37. μετὰ (With) τοῦτον (to-the-one-this) ἀνέστη (it-had-stepped-up,"Ἰούδας (an-Ioudas) ὁ (the-one) Γαλιλαῖος (Galilaia-belonged,"ἐν (in) ταῖς (unto-the-ones) ἡμέραις (unto-days) τῆς (of-the-one) ἀπογραφῆς (of-a-scribing-off) καὶ (and) ἀπέστησε (it-stood-off) λαὸν (to-a-people) ὀπίσω (aback-unto-which) αὐτοῦ: (of-it) κἀκεῖνος (and-the-one-thither) ἀπώλετο , ( it-had-destructed-off ,"καὶ (and) πάντες ( all ) ὅσοι ( which-a-which ) ἐπείθοντο (they-were-being-conduced) αὐτῷ (unto-it) διεσκορπίσθησαν. (they-were-scattered-through-to)
5:37. post hunc extitit Iudas Galilaeus in diebus professionis et avertit populum post se et ipse periit et omnes quotquot consenserunt ei dispersi suntAfter this man, rose up Judas of Galilee, in the days of the enrolling, and drew away the people after him. He also perished: and all, even as many as consented to him, were dispersed.
37. After this man rose up Judas of Galilee in the days of the enrollment, and drew away people after him: he also perished; and all, as many as obeyed him, were scattered abroad.
5:37. After this one, Judas the Galilean stepped forward, in the days of the enrollment, and he turned the people toward himself. But he also perished, and all of them, as many as had joined with him, were dispersed.
5:37. After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, [even] as many as obeyed him, were dispersed.
After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, [even] as many as obeyed him, were dispersed:

37: После него во время переписи явился Иуда Галилеянин и увлек за собою довольно народа; но он погиб, и все, которые слушались его, рассыпались.
5:37  μετὰ τοῦτον ἀνέστη ἰούδας ὁ γαλιλαῖος ἐν ταῖς ἡμέραις τῆς ἀπογραφῆς καὶ ἀπέστησεν λαὸν ὀπίσω αὐτοῦ· κἀκεῖνος ἀπώλετο, καὶ πάντες ὅσοι ἐπείθοντο αὐτῶ διεσκορπίσθησαν.
5:37. post hunc extitit Iudas Galilaeus in diebus professionis et avertit populum post se et ipse periit et omnes quotquot consenserunt ei dispersi sunt
After this man, rose up Judas of Galilee, in the days of the enrolling, and drew away the people after him. He also perished: and all, even as many as consented to him, were dispersed.
5:37. After this one, Judas the Galilean stepped forward, in the days of the enrollment, and he turned the people toward himself. But he also perished, and all of them, as many as had joined with him, were dispersed.
5:37. After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, [even] as many as obeyed him, were dispersed.
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
5:37: Judas of Galilee - Concerning Judas of Galilee, Rabbi Abraham, in Jucasin, fol. 139, writes thus: "In this time there were three sects: for, besides the Pharisees and Sadducees, Judas of Galilee began another sect, which was called Essenes. They caused the Jews to rebel against the Romans, by asserting that they should not obey strangers; nor call any one Lord (or Governor) but the holy blessed God above." Rabbi Abraham makes a mistake here: the Essenes existed long before the days of Judas of Galilee; but it is very possible that he might have been one of that sect. Josephus mentions the insurrection made by Judas of Galilee, Ant. lib. xviii. cap. 1, and says it was when Cyrenius was governor of Syria: see the note on Luk 2:2. Bp. Pearce supposes that there were two απογραφαι, taxations or enrolments; and that the one mentioned here took place ten years after that mentioned in Luk 2:1-5. He observes also, in conformity with the note on the preceding verse, that the Judas mentioned here, was not only different from that Judas or Theudas spoken of before, but that his pretense for rebellion was different; the former wished to have the empire of Judea; the latter only maintained that it was base and sinful to obey a heathen governor.
Albert Barnes: Notes on the Bible - 1834
5:37: Judas of Galilee - Josephus has given an account of this man (Antiq., xvii. 10, section 5), and calls him a "Galilean." He afterward calls him a "Gaulonite," and says he was of the city of "Gamala" (Antiq., 18:1:1). He says that the Rev_olt took place under "Cyrenius," a Roman senator, who came into "Syria to be judge of that nation, and to take account of their substance." "Moreover," says he, "Cyrenius came himself into Judea, which was now added to the province of Syria, to take an account of their substance, and to dispose of Archelaus' money." "Yet Judas, taking with him Saddouk, a Pharisee, became zealous to draw them to a Rev_olt, who both said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty, etc." "This" Rev_olt, he says, was the commencement of the series of Rev_olts and calamities that terminated in the destruction of the city, temple, and nation.
In the days of the taxing - Or, rather, the "enrolling," or "the census." Josephus says it was designed to take an account of their substance. Compare Luk 2:1-2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:37: Judas: Luk 2:1, Luk 13:1
he also: Job 20:5-9; Psa 7:14, Psa 7:15, Psa 9:15, Psa 9:16; Mat 26:52; Luk 13:1, Luk 13:2
John Gill
5:37 After this man rose up, Judas of Galilee,.... Of whom Josephus thus says (k):
"there was a man of Galilee, by name Judas, who led his countrymen into rebellion, declaring it an evil, should they suffer tribute to be paid to the Romans, and introduce mortal rulers after God.''
And not unlike this is what another Jewish writer says (l) of Judas the Galilean, and his party:
"these were the cause of the Jews rebelling against the Romans, for they said, it was not fit that any should rule over men but God alone; and that no one should be called Lord, but the blessed God.''
And this insurrection was "in the days of the taxing"; which was made when Cyrenius was governor of Syria; and the reason of it was, because he and his party would not pay that tax, for the reasons suggested in the above citations: and this is what Josephus refers to, when he says (m),
"Cyrenius came to Syria, sent from Caesar as judge of the nation, and appraiser of their estates; upon which Judas, the Gaulonite, (the same with Judas of Galilee,) rebelled, and Saddochus with him; saying, that this appraisment brought nothing else but servitude upon them; and therefore exhorted the nation to vindicate their liberty.''
And his exhortations and arguments prevailed with the people: wherefore it follows here,
and drew away much people after him; perhaps a much larger number than Theudas did, since they are not expressly mentioned how many they were:
he also perished; being killed in the insurrection, or taken and put to death by the Romans. So Origen says (n), that he was punished, and his doctrine was destroyed, and remained only among a few contemptible persons:
and all, even as many as obeyed him, were dispersed; were forced to fly, some one way, and some another, and could make nothing of it: and as this instance was after the other before mentioned; and was so early as under the government of Cyrenius, and at the time of the taxing under him; it shows that Theudas could not be the Theudas of Josephus, unless the words should be rendered as see choose to do, "besides this man rose up Judas", &c. And others observe, that "after him", is the same as "before him"; and which, however, at first hearing, may seem very absurd, yet is justified by instances, as being a very proper way of speaking, seeing, when an account proceeds from the last as nearest, the first must be last, and the last first. Some, in order to reconcile this passage, think, that there is a transposition in the words of Luke, and that they should be read thus, "for before those days rose up Judas of Galilee", &c. and then, "after this man rose up Theudas", &c. so making Judas of Galilee more ancient than Theudas, as he must be, if he is the same Theudas Josephus speaks of: but still it is a difficulty how he could be the same, when that fact of his, the above historian speaks of, was seven, or eight, or ten, and, as some say, twelve years after this speech of Gamaliel's. To remove this, it is proposed, that what is said concerning Theudas is to be put into a parenthesis, and to be considered not as the words of Gamaliel saying them in the sanhedrim, but as the words of Luke the historian, who wrote after this fact was done; and because of the agreement of it with that of Judas, mentioned by Gamaliel, he inserts it; here, and joins it with it (o). And yet, after all, it looks as if it was another Theudas that is here spoken of, who was before Judas; and that he that Josephus speaks of, might be, as Dr. Lightfoot conjectures, one of his posterity, who was of, the same name, and trod in his steps, and. was guilty of sedition as his ancestor was, and as the sons of Judas were, mentioned by the same historian in the same place.
(k) De Bello Jud. l. 2. c. 8. sect. 1. (l) Juchasin, fol. 139. 1. (m) Antiqu. l. 18. c. 1. sect. 1. Vid. l. 20. c. 4. sect. 2. (n) L. 1. contr. Cels. p. 44. (o) Vid. Vales. Not. in Euseb. Eccl. Hist. l. 2. c. 11. & Capelli Spicileg. in loc.
Robert Jamieson, A. R. Fausset and David Brown
5:37 Judas of Galilee--(See on Lk 2:2, and Lk 13:1-3) [JOSEPHUS, Antiquities, 13.1.1].
5:385:38: Եւ զարդի՛ս ասեմ ձեզ. ՚Ի բա՛ց կացէք յարանցդ յայդցանէ, եւ թո՛յլ տուք դոցա. զի եթէ ՚ի մարդկանէ իցէ խորհուրդդ այդ կամ գործդ՝ քակտեսցի՛[2210]. [2210] Ոմանք. Զի թէ ՚ի մար՛՛... խորհուրդ այդ կամ գործ։ Եւ ոմանք. Խորհուրդդ կամ։
38. Արդ, այժմ ասում եմ ձեզ, հեռո՛ւ մնացէք այդ մարդկանցից եւ բա՛ց թողէք նրանց, որովհետեւ եթէ այդ խորհուրդը կամ այդ գործը մարդկանցից է, կը քանդուի.
38 Հիմա ձեզի կ’ըսեմ, Այդ մարդոցմէ մէկդի՛ կեցէք ու թո՛ղ տուէք զանոնք, վասն զի եթէ այդ խորհուրդը կամ գործը մարդոցմէ է՝ պիտի քակուի,
Եւ զարդիս ասեմ ձեզ. Ի բաց կացէք յարանցդ յայդցանէ եւ թոյլ տուք դոցա, զի թէ ի մարդկանէ իցէ խորհուրդդ այդ կամ գործդ, քակտեսցի:

5:38: Եւ զարդի՛ս ասեմ ձեզ. ՚Ի բա՛ց կացէք յարանցդ յայդցանէ, եւ թո՛յլ տուք դոցա. զի եթէ ՚ի մարդկանէ իցէ խորհուրդդ այդ կամ գործդ՝ քակտեսցի՛[2210].
[2210] Ոմանք. Զի թէ ՚ի մար՛՛... խորհուրդ այդ կամ գործ։ Եւ ոմանք. Խորհուրդդ կամ։
38. Արդ, այժմ ասում եմ ձեզ, հեռո՛ւ մնացէք այդ մարդկանցից եւ բա՛ց թողէք նրանց, որովհետեւ եթէ այդ խորհուրդը կամ այդ գործը մարդկանցից է, կը քանդուի.
38 Հիմա ձեզի կ’ըսեմ, Այդ մարդոցմէ մէկդի՛ կեցէք ու թո՛ղ տուէք զանոնք, վասն զի եթէ այդ խորհուրդը կամ գործը մարդոցմէ է՝ պիտի քակուի,
zohrab-1805▾ eastern-1994▾ western am▾
5:3838: И ныне, говорю вам, отстаньте от людей сих и оставьте их; ибо если это предприятие и это дело--от человеков, то оно разрушится,
5:38  καὶ τὰ νῦν λέγω ὑμῖν, ἀπόστητε ἀπὸ τῶν ἀνθρώπων τούτων καὶ ἄφετε αὐτούς· ὅτι ἐὰν ᾖ ἐξ ἀνθρώπων ἡ βουλὴ αὕτη ἢ τὸ ἔργον τοῦτο, καταλυθήσεται·
5:38. καὶ (And) [τὰ] "[to-the-ones]"νῦν (now) λέγω (I-forth) ὑμῖν, (unto-ye,"ἀπόστητε (ye-should-have-had-stood-off) ἀπὸ (off) τῶν (of-the-ones) ἀνθρώπων (of-mankinds) τούτων (of-the-ones-these) καὶ (and) ἄφετε (ye-should-have-had-sent-off) αὐτούς: (to-them) (ὅτι (to-which-a-one) ἐὰν (if-ever) ᾖ (it-might-be) ἐξ (out) ἀνθρώπων (of-mankinds) ἡ (the-one) βουλὴ (a-purposing) αὕτη (the-one-this) ἢ (or) τὸ (the-one) ἔργον (a-work) τοῦτο, (the-one-this) καταλυθήσεται: (it-shall-be-loosed-down)
5:38. et nunc itaque dico vobis discedite ab hominibus istis et sinite illos quoniam si est ex hominibus consilium hoc aut opus dissolveturAnd now, therefore, I say to you: Refrain from these men and let them alone. For if this council or this work be of men, it will come to nought:
38. And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will be overthrown:
5:38. And now therefore, I say to you, withdraw from these men and leave them alone. For if this counsel or work is of men, it will be broken.
5:38. And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought:
And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought:

38: И ныне, говорю вам, отстаньте от людей сих и оставьте их; ибо если это предприятие и это дело--от человеков, то оно разрушится,
5:38  καὶ τὰ νῦν λέγω ὑμῖν, ἀπόστητε ἀπὸ τῶν ἀνθρώπων τούτων καὶ ἄφετε αὐτούς· ὅτι ἐὰν ᾖ ἐξ ἀνθρώπων ἡ βουλὴ αὕτη ἢ τὸ ἔργον τοῦτο, καταλυθήσεται·
5:38. et nunc itaque dico vobis discedite ab hominibus istis et sinite illos quoniam si est ex hominibus consilium hoc aut opus dissolvetur
And now, therefore, I say to you: Refrain from these men and let them alone. For if this council or this work be of men, it will come to nought:
5:38. And now therefore, I say to you, withdraw from these men and leave them alone. For if this counsel or work is of men, it will be broken.
5:38. And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought:
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
38: "Дело - от человеков..." - (ср. Мф XXI:25), то есть человеческого происхождения и характера, с человеческими только целями и стремлениями, без воли и благословения Божия.
Adam Clarke: Commentary on the Bible - 1831
5:38: Refrain from these men - Do not molest them, leave them to God; for if this counsel and work be of man it will come to nought, like the rebellion of Theudas, and that of Judas of Galilee: for whatever pretends to be done in the name of God, but is not of him, will have his curse and not his blessing. He whose name is prostituted by it will vindicate his injured honor, and avenge himself.
Albert Barnes: Notes on the Bible - 1834
5:38: Refrain from these men - Cease to oppose them or to threaten them. The "reason" why he advised this he immediately adds, that if it were of human origin, it would come to nothing; if of God, they could not overthrow it.
This counsel or this work be of men - This plan or purpose. If the apostles had originated it for the purposes of imposture.
It will come to nought - Gamaliel "inferred" that from the two instances which he specified. They had been suppressed without the interference of the Sanhedrin; and he inferred that "this" would also die away if it was a human device. It will be remembered that this is the mere advice of Gamaliel, who was not inspired, and that this opinion should not be adduced to guide us, except as it was an instance of great shrewdness and prudence. It is doubtless right to oppose error in the proper way and with the proper temper, not with arms, or vituperation, or with the civil power, but with argument and kind entreaty. But the sentiment of Gamaliel is full of wisdom in regard to error. For:
(1) The very way to exalt error into notice, and to confirm people in it, is to oppose it in a harsh, authoritative, and unkind manner.
(2) Error, if left alone, will often die away itself. The interest of people in it will often cease as soon as it ceases to be opposed; and, having nothing to fan the flame, it will expire. It is not so with truth.
(3) in this respect the remark may be applied to the Christian religion. It has stood too long, and in too many circumstances of prosperity and adversity, to be of human origin. It has been subjected to all trials from its pretended friends and real foes; and it still lives as vigorous and flourishing as ever. Kingdoms have changed; empires have risen and fallen since Gamaliel spoke this; systems of opinion and belief have had their day, and expired; but the preservation of the Christian religion, unchanged through so many Rev_olutions, and in so many fiery trials, shows that it is not of men, but of God. The argument for the divine origin of the Christian religion from its perpetuity is one that can be applied to no other system that has been, or that now exists. For Christianity has been opposed in every form. It confers no temporal conquests, and appeals to no base and strong native passions. The Muslim faith is supported by the sword and the state; paganism relies on the arm of the civil power and the terrors of superstition, and is sustained by all the corrupt passions of people; atheism and infidelity have been short-lived, varying in their forms, dying today, and tomorrow starting up in a new form; never organized, consolidated, or pure; and never tending to promote the peace or happiness of people. Christianity, without arms or human power, has lived, keeping on its steady and triumphant movement among people, regardless alike of the opposition of its foes, and of the treachery of its pretended friends. If the opinion of Gamaliel was just, it is from God; and the Jews particularly should regard as important an argument derived from the opinion of one of the wisest of their ancient rabbis.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:38: Refrain: Act 5:35; Joh 11:48
for: Neh 4:15; Job 5:12-14; Psa 33:10, Psa 33:11; Pro 21:30; Isa 7:5-7, Isa 8:9, Isa 8:10; Isa 14:25; Lam 3:37; Mat 15:13; Co1 1:26-28, Co1 3:19
Geneva 1599
5:38 And now I say unto you, (n) Refrain from these men, and let them alone: for if this counsel or this work be of (o) men, it will come to nought:
(n) He dissuades his fellows from murdering the apostles, neither does he think it good to refer the matter to the Roman magistrate, for the Jews could endure nothing worse than to have the tyranny of the Romans confirmed.
(o) If it is counterfeit and devised.
John Gill
5:38 And now I say unto you,.... This is the sum of my advice upon the observation of these and other instances:
refrain from these men, and let them alone; keep your hands off of them, do not attempt to take away their lives, but dismiss them quietly, nor go about to hinder them, in what they are concerned:
for if this counsel, or this work be of men; if the doctrine these men preach is an human device; or this business they are engaged in is only an human affair, projected by men, and carried on upon selfish principles, and worldly views, seeking only themselves, and their secular interests, and not the glory of God:
Tit will come to nought; as did the designs of Theudas and Judas.
John Wesley
5:38 Let them alone - In a cause which is manifestly good, we should immediately join. In a cause, on the other hand, which is manifestly evil, we should immediately oppose. But in a sudden, new, doubtful occurrence, this advice is eminently useful. If this counsel or this work - He seems to correct himself, as if it were some sudden work, rather than a counsel or design. And so it was. For the apostles had no counsel, plan, or design of their own; but were mere instruments in the hand of God, working just as he led them from day to day.
Robert Jamieson, A. R. Fausset and David Brown
5:38 if . . . of men, it will come to naught--This neutral policy was true wisdom, in the then temper of the council. But individual neutrality is hostility to Christ, as He Himself teaches (Lk 11:23).
5:395:39: ապա թէ յԱստուծոյ է՝ ո՛չ կարէք քակտել զդոսա. գուցէ եւ աստուածամա՛րտք գտանիցիք։ Հաւանեցա՛ն նմա[2211]. [2211] Ոմանք. Ապա եթէ յԱստուծոյ իցէ։
39. իսկ եթէ Աստծուց է, չէք կարող դրանք ձախողեցնել. մի գուցէ աստուածամարտ էլ դառնաք»:
39 Իսկ եթէ Աստուծմէ է՝ չէք կրնար ատիկա քակել. չըլլայ թէ Աստուծոյ դէմ մարտնչիք»։
ապա թէ յԱստուծոյ է, ոչ կարէք քակտել զդոսա, գուցէ եւ աստուածամարտք գտանիցիք:

5:39: ապա թէ յԱստուծոյ է՝ ո՛չ կարէք քակտել զդոսա. գուցէ եւ աստուածամա՛րտք գտանիցիք։ Հաւանեցա՛ն նմա[2211].
[2211] Ոմանք. Ապա եթէ յԱստուծոյ իցէ։
39. իսկ եթէ Աստծուց է, չէք կարող դրանք ձախողեցնել. մի գուցէ աստուածամարտ էլ դառնաք»:
39 Իսկ եթէ Աստուծմէ է՝ չէք կրնար ատիկա քակել. չըլլայ թէ Աստուծոյ դէմ մարտնչիք»։
zohrab-1805▾ eastern-1994▾ western am▾
5:3939: а если от Бога, то вы не можете разрушить его; [берегитесь], чтобы вам не оказаться и богопротивниками.
5:39  εἰ δὲ ἐκ θεοῦ ἐστιν, οὐ δυνήσεσθε καταλῦσαι αὐτούς _ μήποτε καὶ θεομάχοι εὑρεθῆτε. ἐπείσθησαν δὲ αὐτῶ,
5:39. εἰ (if) δὲ (moreover) ἐκ (out) θεοῦ (of-a-Deity) ἐστίν, (it-be,"οὐ (not) δυνήσεσθε ( ye-shall-able ) καταλῦσαι (to-have-loosed-down) αὐτούς:) (to-them) μή (lest) ποτε (whither-also) καὶ (and) θεομάχοι ( deity-battled ) εὑρεθῆτε. (ye-might-have-been-found)
5:39. si vero ex Deo est non poteritis dissolvere eos ne forte et Deo repugnare inveniamini consenserunt autem illiBut if it be of God, you cannot overthrow it, lest perhaps you be found even to fight against God. And they consented to him.
39. but if it is of God, ye will not be able to overthrow them; lest haply ye be found even to be fighting against God.
5:39. Yet truly, if it is of God, you will not be able to break it, and perhaps you might be found to have fought against God.” And they agreed with him.
5:39. But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.
But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God:

39: а если от Бога, то вы не можете разрушить его; [берегитесь], чтобы вам не оказаться и богопротивниками.
5:39  εἰ δὲ ἐκ θεοῦ ἐστιν, οὐ δυνήσεσθε καταλῦσαι αὐτούς _ μήποτε καὶ θεομάχοι εὑρεθῆτε. ἐπείσθησαν δὲ αὐτῶ,
5:39. si vero ex Deo est non poteritis dissolvere eos ne forte et Deo repugnare inveniamini consenserunt autem illi
But if it be of God, you cannot overthrow it, lest perhaps you be found even to fight against God. And they consented to him.
5:39. Yet truly, if it is of God, you will not be able to break it, and perhaps you might be found to have fought against God.” And they agreed with him.
5:39. But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.
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
39: "А если от Бога..." По толкованию Златоуста: "как бы так сказал: погодите! если и эти явились сами по себе, то без всякого сомнения - и они рассеются... Если это дело - человеческое, то нет нужды вам беспокоиться. А если Божие, то и при всех усилиях вы не в состоянии будете преодолеть их..."

С уверенностью можно сказать, что такой совет, какой подавал Гамалиил, мог подавать только человек, расположенный видеть в христианстве именно силу Божию; ибо, верное в общем, это положение в приложении к деятельности людей в их отношении к событиям не всегда может быть безусловно верным, так как при безусловном приложении этого положения вообще представлялось бы излишним делом ратовать против развития в жизни злых начал, попускаемого иногда Богом, что противно Законам совести и Закону Божию. В устах же человека, расположенного видеть в христианстве силу Божию, это положение имеет полную свою силу, предполагая, что сила Божия здесь непременно выяснится в дальнейших событиях более наглядным и убедительным образом. В этом случае и совет Гамалиила теряет характер индифферентизма и легкомысленного отношения к событиям, для которого все равно - так ли, не так ли. Во всяком случае, благоприятное отношение к христианству в совете Гамалиила несомненно (ср. Злат. и Феофил. ). Это видно и из дальнейшей угрозы Гамалиила членам Синедриона, что они могут оказаться богопротивниками (греч. и слав. сильнее - богоборцами - qeomacoi - восстающими против Бога, воюющими против Него).
Adam Clarke: Commentary on the Bible - 1831
5:39: But if it be of God, ye cannot overthrow it - Because his counsel cannot fail; and his work cannot be counteracted. If he be determined that this doctrine shall prevail, it is vain for us to attempt to suppress it.
Lest haply ye be found - to fight against God - Μηποτε και θεομαχοι εὑρεθητε. Some have thought that they saw a parallel to these words in the speech of Diomede, when, seeing Mars, associated with Hector, oppose the Grecians, he judged farther opposition vain, and desired his troops to retire from the battle.
Τῳ δ' αιει παρα εἱς γε θεων, ὁς λοιγον αμυνει·
Και νυν οἱ παρα κεινος Αρης, βροτῳ ανδρι εοικως.
Αλλα προς Τρωας τετραμμενοι αιεν οπισσω
Εικετε, μηδε Θεοις μενεαινεμεν ιφι μαχεσθαι.
Iliad, lib. v. 603.
Protected always by some power divine;
And Mars attends this moment at his side,
In form a man. Ye therefore still retire,
But facing still your foes: nor battle wage,
However fierce, yet fruitless, with the gods.
Cowper.
Albert Barnes: Notes on the Bible - 1834
5:39: But if it be of God - If God is the "author" of this religion. From this it seems that Gamaliel supposed that it was at least possible that this religion was divine. He evinced a far more candid mind than did the rest of the Jews; but still it does not appear that he was entirely convinced. The arguments which could not but stagger the Jewish Sanhedrin were those drawn from the resurrection of Jesus, the miracle on the day of Pentecost, the healing of the lame man in the temple, and the release of the apostles from the prison.
Ye cannot overthrow it - Because:
(1) God has almighty power, and can execute his purposes;
(2) Because he is unchanging, and will not be diverted from his plans, Job 23:13-14.
The plan which God forms "must" be accomplished. All the devices of man are feebleness when opposed to him, and he can dash them in pieces in an instant. The prediction of Gamaliel has been fulfilled. People have opposed Christianity in every way, but in vain. They have Rev_iled it; have persecuted it; have resorted to argument and to ridicule; to fire, and faggot, and sword; they have called in the aid of science; but all has been in vain. The more it has been crushed, the more it has risen, and it still exists with as much life and power as ever. The "preservation" of this religion amidst so much and so varied opposition proves that it is of God. No severer trial "can" await it than it has already experienced; and as it has survived so many storms and trials, we have every evidence that, according to the predictions, it is destined to live and to fill the world. See the Mat 16:18; Isa 54:17; Isa 55:11 notes; Dan 4:35 note.
Lest - That is, if you continue to oppose it, you may be found to have been opposing God.
Haply - Perhaps. In the Greek this is "lest at any time"; that is, at some future time, when too late to retract your doings, etc.
Ye be found - It shall appear that you have been opposing God.
Even to fight against God - Greek Θεομάχοι Theomachoi, "those who contend with God." The word occurs nowhere else in the New Testament. To fight against God is to oppose him, or to maintain an attitude of hostility against him. It is an attitude that is most fearful in its character, and will most certainly be attended with an overthrow. No condition can be more awful than such an opposition to the Almighty; no overthrow more terrible than what must follow such opposition. Compare Act 9:5; Act 23:9. Opposition to the "gospel" in the Scriptures is uniformly regarded as opposition to God, Mat 12:30; Luk 11:23. People may be said to "fight against" God in the following ways, or on the following subjects:
(1) When they oppose his "gospel," its preaching, its plans, its influence among people; when they endeavor to pRev_ent its diffusion, or to withdraw their families and friends from its influence.
(2) when they oppose the "doctrines" of the Bible. When they become angry that the real truths of religion are preached, and suffer themselves to be irritated and excited by an "unwillingness" that those doctrines should be true, and should be presented to people. Yet this is no uncommon thing. People by nature do not love those doctrines, and they are often indignant that they are preached. Some of the most angry feelings which people ever have arise from this source; and man can never find peace until he is "willing" that God's truth should exert its influence on his own soul, and rejoice that it is believed and loved by others.
(3) people oppose the "Law" of God. It seems to them too "stern" and "harsh." It condemns them; and they are unwilling that it should be applied to them. There is nothing which a sinner likes "less" than he does the pure and holy Law of God.
(4) sinners fight against the "providence" of God. When he afflicts them they rebel. When he takes away their health, or property, or friends, they complain. They esteem him harsh and cruel; and instead of finding peace by "submission," they greatly aggravate their sufferings, and infuse a mixture of wormwood and gall into the cup by complaining and repining. There is no peace in affliction but in the feeling that God is "right." And until this belief is cherished, the wicked will be like the troubled sea which cannot rest, whose waters cast up mire and dirt, Isa 57:20. Such opposition to God is as wicked as it is foolish. The Lord gave, and has a right to remove our comforts; and we should be still, and know that he is God.
(5) sinners fight against God when they resist the influences of his Spirit; when they "oppose" serious thoughts; when they seek evil or frivolous companions and pleasures rather than submit to God; and when they spurn all the entreaties of their friends to become Christians. All these may be the appeals which God is making to people to be prepared to meet him. And yet it is common for sinners thus to stifle conviction, and refuse even to think of their eternal welfare. Nothing can be an act of more direct and deliberate wickedness and folly than this. Without the aid of the Holy Spirit none can be saved; and to resist his influences is to put away the only prospect of eternal life. To do it is to do it over the grave; not knowing that another hour of life may be granted; and not knowing that "if" life is prolonged, the Spirit will ever strive again with the heart. In view of this verse, we may remark:
1. That the path of wisdom is to submit at once to the requirements of God. Without this, we must expect conflicts with him, and peril and ruin. No man can be "opposed" to God without endangering himself every minute.
2. Submission to God should be entire. It should extend to every doctrine and demand; every law, and every act of the Almighty. In all his requirements, and in all afflictions, we should submit to him, for thus only shall we find peace.
3. Infidels and scoffers will gain nothing by opposing God. They have thus far been thwarted, and unsuccessful; and they will be still. None of their plans have succeeded; and the hope of destroying the Christian religion, after the efforts of almost two thousand years, must be vain, and will recoil with tremendous vengeance on those who make them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:39: if: Act 6:10; Gen 24:50; Sa2 5:2; Kg1 12:24; Job 34:29; Isa 43:13, Isa 46:10; Dan 4:35; Mat 16:18; Luk 21:15; Co1 1:25; Rev 17:12-14
to fight: Act 7:51, Act 9:5, Act 23:9; Exo 10:3-7; Kg2 19:22; Job 15:25-27, Job 40:9-14; Isa 45:9; Co1 10:22
John Gill
5:39 But if it be of God,.... If it is according to the counsel of his will; if it is a scheme of his forming, and a work to which he has called these men, and they proceed in it on good principles, and with a view to the honour and glory of God:
ye cannot overthrow it; it will proceed and get ground, and stand, maugre all the opposition of hell and earth; therefore do nothing to them, or hinder them from going on. Some copies read, "ye cannot overthrow them"; and add, "neither you, nor kings, nor tyrants; wherefore refrain from these men"; so Beza's Cambridge copy.
Lest haply ye be found even to fight against God; which to do is downright madness, and which no man in his senses can expect to succeed in. There are some sayings of the Jewish doctors which seem to agree with these reasonings of Gamaliel (p).
"Says R. Jochanan the shoemaker, every congregation, which is for the name of heaven (or God) at length shall be established, but that which is not for the glory of God shall not be established in the end.''
Which one of the commentators (q) interprets in words still nearer to Gamaliel's language, thus:
"it shall be that that counsel which is for God shall stand and prosper, but that which is not for God shall cease.''
And in another place it is said (r),
"all contention (or dispute) which is for God, at length shall be established, but that which is not for God shall not in the end be established: what is contention that is for God? the contention of Hillell and Shammai, (two famous doctors among the Jews,) but that which is not for God is the contention of Korah, and his whole company.''
Some have thought from this advice of Gamaliel, that he was a Christian, or greatly inclined to Christianity; but when it is considered what respect was shown him at his death by the Jews, before observed on Acts 5:34 it will appear that he died a Pharisee; and especially it cannot be thought he had any favourable sentiments of the Christians, since a little before his death he ordered a prayer to be made against them. Maimonides says (s), that
"in the days of Rabban Gamaliel, the Epicureans (so the Amsterdam edition reads, but former editions read "heretics", by whom are meant Christians) increased in Israel; and they distressed the Israelites, and seduced them to turn aside from God; and when he saw that this was greater than all the necessities of the children of men, he stood up, and his council or sanhedrim, and composed another prayer, in which there was a request to God to destroy the Epicureans,''
or heretics, meaning the Christians: and though this prayer is sometimes ascribed to Samuel the little, yet it was composed by him at the hint and instigation of Gamaliel; for so it is said (t), R. Gamaliel said to the wise men,
"is there no man that knows how to compose a prayer for the Sadducees? (R. Asher reads "heretics";) Samuel the little stood up and composed one.''
And it is also said (u), that
"Samuel the little composed, , "the prayer for the heretics", before, or in the presence of Gamaliel the elder.''
He made it when he was present, assisting, dictating, directing, and approving. The prayer was this (w),
"let there be no hope for apostates, and may all heretics perish in a moment, and all the enemies of thy people be quickly cut off: root out the kingdom of pride, and break, destroy, and subdue them in haste in our days.''
In some forms it is added,
"blessed art thou, O Lord, that breakest the wicked in pieces, and humblest the proud.''
Upon the whole, Gamaliel does not seem to have been a Christian, or to have favoured the Christian religion; but he was, as he is said, Acts 5:34 to be, a Pharisee: and this council, or sanhedrim, were, for the greater part of them, Sadducees, as seems from Acts 5:17 who, as the Jews say, were wicked and base men, men of very ill manners, whereas the Pharisees were "merciful men" (x); and such an one was Gamaliel: he was a religious man in his way; a man of humanity, a mild and moderate man, that had compassion and pity for his fellow creatures; and could not give in to any schemes of cruelty and persecution, which the Sadducees were forward to; and upon these principles he acted, and upon these he gave this advice.
(p) Pirke Abot, c. 4 sect 11. (q) Jarchi in ib. (r) Pirke Abot, c. 5. sect. 17. (s) Hilchot Tephilla, c. 2. sect. 1. (t) T. Bab. Beracot, fol. 28. 2. (u) Juchasin, fol. 21. 1. Ganz Tzemach David, par. 1. fol. 25. 2. (w) Apud Buxtorf. Lex. Talmud. col. 2442. & Alting Shilo, l. 4. c. 26. p. 325. (x) Juchasin, fol. 139. 1.
5:405:40: եւ կոչեցեալ զառաքեալսն՝ գա՛ն հարին, եւ պատուիրեցին՝ մի՛ եւս խօսել յանուն Յիսուսի. եւ արձակեցին զնոսա[2212]։ [2212] Ոսկան. Եւ կոչեալ զա՛՛։ Ոմանք. Մի՛ խօսել յանուն։
40. Ժողովականները հաւանութիւն տուեցին նրան եւ առաքեալներին կանչելով, գանահարեցին նրանց ու պատուիրեցին, որ Յիսուսի անունով այլեւս չխօսեն. եւ արձակեցին նրանց:
40 Անոնք հաւանութիւն տուին անոր ու առաքեալները կանչելով ծեծեցին եւ պատուիրելով որ անգամ մըն ալ Յիսուսին անունով չխօսին, արձակեցին զանոնք։
Հաւանեցան նմա, եւ կոչեցեալ զառաքեալսն` գան հարին, եւ պատուիրեցին մի՛ եւս խօսել յանուն Յիսուսի, եւ արձակեցին զնոսա:

5:40: եւ կոչեցեալ զառաքեալսն՝ գա՛ն հարին, եւ պատուիրեցին՝ մի՛ եւս խօսել յանուն Յիսուսի. եւ արձակեցին զնոսա[2212]։
[2212] Ոսկան. Եւ կոչեալ զա՛՛։ Ոմանք. Մի՛ խօսել յանուն։
40. Ժողովականները հաւանութիւն տուեցին նրան եւ առաքեալներին կանչելով, գանահարեցին նրանց ու պատուիրեցին, որ Յիսուսի անունով այլեւս չխօսեն. եւ արձակեցին նրանց:
40 Անոնք հաւանութիւն տուին անոր ու առաքեալները կանչելով ծեծեցին եւ պատուիրելով որ անգամ մըն ալ Յիսուսին անունով չխօսին, արձակեցին զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
5:4040: Они послушались его; и, призвав Апостолов, били [их] и, запретив им говорить о имени Иисуса, отпустили их.
5:40  καὶ προσκαλεσάμενοι τοὺς ἀποστόλους δείραντες παρήγγειλαν μὴ λαλεῖν ἐπὶ τῶ ὀνόματι τοῦ ἰησοῦ καὶ ἀπέλυσαν.
5:40. ἐπείσθησαν (They-were-conduced) δὲ (moreover) αὐτῷ, (unto-it,"καὶ (and) προσκαλεσάμενοι ( having-called-toward-unto ) τοὺς (to-the-ones) ἀποστόλους (to-setees-off," δείραντες ( having-swiped ,"παρήγγειλαν (they-messaged-beside) μὴ (lest) λαλεῖν (to-speak-unto) ἐπὶ (upon) τῷ (unto-the-one) ὀνόματι (unto-a-name) τοῦ (of-the-one) Ἰησοῦ (of-an-Iesous) καὶ (and) ἀπέλυσαν. (they-loosed-off)
5:40. et convocantes apostolos caesis denuntiaverunt ne loquerentur in nomine Iesu et dimiserunt eosAnd calling in the apostles, after they had scourged them, they charged them that they should not speak at all in the name of Jesus. And they dismissed them.
40. And to him they agreed: and when they had called the apostles unto them, they beat them and charged them not to speak in the name of Jesus, and let them go.
5:40. And calling in the Apostles, having beaten them, they warned them not to speak at all in the name of Jesus. And they dismissed them.
5:40. And to him they agreed: and when they had called the apostles, and beaten [them], they commanded that they should not speak in the name of Jesus, and let them go.
And to him they agreed: and when they had called the apostles, and beaten [them], they commanded that they should not speak in the name of Jesus, and let them go:

40: Они послушались его; и, призвав Апостолов, били [их] и, запретив им говорить о имени Иисуса, отпустили их.
5:40  καὶ προσκαλεσάμενοι τοὺς ἀποστόλους δείραντες παρήγγειλαν μὴ λαλεῖν ἐπὶ τῶ ὀνόματι τοῦ ἰησοῦ καὶ ἀπέλυσαν.
5:40. et convocantes apostolos caesis denuntiaverunt ne loquerentur in nomine Iesu et dimiserunt eos
And calling in the apostles, after they had scourged them, they charged them that they should not speak at all in the name of Jesus. And they dismissed them.
5:40. And calling in the Apostles, having beaten them, they warned them not to speak at all in the name of Jesus. And they dismissed them.
5:40. And to him they agreed: and when they had called the apostles, and beaten [them], they commanded that they should not speak in the name of Jesus, and let them go.
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
40: Сильная речь Гамалиила произвела на Синедрион впечатление и склонила на послушание доброму совету - в том смысле, что замысел умертвить апостолов (33: ст. ) был оставлен без исполнения. Это не исключило, однако, возможности враждебного отношения к ним со стороны тех, которые не были расположены, вслед за Гамалиилом, подозревать в их деле силу Божию. Апостолов подвергли телесному наказанию (бичеванию), вероятно, под предлогом неповиновения их прежнему определению Синедриона, возобновленному теперь с прежней силою. "Неопровержимой справедливости слов (Гамалиила) они не могли противиться; но, несмотря на то, удовлетворили свою ярость, и, кроме того, опять надеялись таким образом устрашить апостолов..." (Злат. ).
Adam Clarke: Commentary on the Bible - 1831
5:40: To him they agreed - That is, not to slay the apostles, nor to attempt any farther to imprison them; but their malevolence could not be thus easily satisfied; and therefore they beat them - probably gave each of them thirty-nine stripes; and, having commanded them not to speak in the name of Jesus, they let them go. It was of Jesus they were afraid: not of the apostles. They plainly saw that, if the doctrine of Christ was preached, it must prevail; and, if it prevailed, they must come to nought. It was a wise saying of the popish bishops in the time of Queen Mary - If we do not put down this Printing, it will put us down: They labored to put down the printing, but they could not; and, under God, the printing, by exposing the wickedness of their doctrine and practices, and especially by multiplying copies of the New Testament, did most effectually put them down.
Albert Barnes: Notes on the Bible - 1834
5:40: And to him they agreed - Greek: They were "persuaded" by him; or they trusted to him. They agreed only so far as their design of putting them to death was concerned. They abandoned that design. But they did "not" comply with his advice to let them entirely alone.
And beaten them - The usual amount of "lashes" which were inflicted on offenders was 39, Co2 11:24. "Beating," or "whipping," was a common mode of punishing minor offences among the Jews. It was expressly foretold by the Saviour that the apostles would be subjected to this, Mat 10:17. The reason why they did not adopt the advice of Gamaliel altogether doubtless was, that if they did, they feared that their "authority" would be despised by the people. They had commanded them not to preach; they had threatened them Act 4:18; Act 5:28; they had imprisoned them Act 5:18; and now, if they suffered them to go without even the "appearance" of punishment, their authority, they feared, would be despised by the nation, and it would be supposed that the apostles had triumphed over the Sanhedrin. It is probable, also, that they were so indignant, that they could not suffer them to go without the gratification of subjecting them to the public odium of a "whipping." People, if they cannot accomplish their full purposes of malignity against the gospel, will take up with even some petty annoyance and malignity rather than let it alone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:40: when: Act 4:18
beaten: Pro 12:10; Mat 10:17, Mat 23:34; Mar 13:9; Luk 20:10; Joh 19:1-4; Co2 11:24
they commanded: Act 5:28, Act 4:17-21; Isa 30:10; Amo 2:12; Mic 2:6
John Gill
5:40 And to him they agreed,.... They were convinced and persuaded by his reasonings, approved of his advice, and agreed to follow it:
and when they had called the apostles; into the council again, having sent their servants for them, or ordered them to be brought in:
and beaten them; or scourged and whipped them with forty stripes save one, whereby was fulfilled what Christ had foretold, Mt 10:17
they commanded they should not speak in the name of Jesus; as they had strictly commanded them before, Acts 4:18. Perhaps both in this, as well as in bearing the apostles, they did not closely attend to Gamaliel's counsel, who advised them to keep their hands off of them, and not hinder them, but let them alone in what they were about: but this might be thought by them not to their reputation, nor sufficiently asserting their authority, to dismiss them, without saying or doing anything to them:
and let them go; from the council to their own company: they released them, and loosed them from their bonds; they set them at liberty, and let them go where they would; and so far they followed Gamaliel's advice.
Robert Jamieson, A. R. Fausset and David Brown
5:40 beaten them--for disobeying their orders (compare Lk 23:16).
5:415:41: Եւ նոքա գնացին խնդալով յերեսաց ատենին, զի վասն անուանն արժանի՛ եղեն անարգելոյ[2213]։ [2213] Ոսկան յաւելու. Վասն անուանն Տեառն արժանի։
41. Իսկ նրանք ատեանի առաջից գնացին ուրախանալով, որովհետեւ Տիրոջ անուան համար անարգանքի էին արժանացել:
41 Անոնք ալ ատեանէն գացին, ուրախանալով որ Տէրոջը անուանը համար արժանի եղան անարգուելու։
Եւ նոքա գնացին խնդալով յերեսաց ատենին, զի վասն [27]անուանն արժանի եղեն անարգելոյ:

5:41: Եւ նոքա գնացին խնդալով յերեսաց ատենին, զի վասն անուանն արժանի՛ եղեն անարգելոյ[2213]։
[2213] Ոսկան յաւելու. Վասն անուանն Տեառն արժանի։
41. Իսկ նրանք ատեանի առաջից գնացին ուրախանալով, որովհետեւ Տիրոջ անուան համար անարգանքի էին արժանացել:
41 Անոնք ալ ատեանէն գացին, ուրախանալով որ Տէրոջը անուանը համար արժանի եղան անարգուելու։
zohrab-1805▾ eastern-1994▾ western am▾
5:4141: Они же пошли из синедриона, радуясь, что за имя Господа Иисуса удостоились принять бесчестие.
5:41  οἱ μὲν οὗν ἐπορεύοντο χαίροντες ἀπὸ προσώπου τοῦ συνεδρίου ὅτι κατηξιώθησαν ὑπὲρ τοῦ ὀνόματος ἀτιμασθῆναι·
5:41. Οἱ (The-ones) μὲν (indeed) οὖν (accordingly) ἐπορεύοντο ( they-were-traversing-of ) χαίροντες ( joying ) ἀπὸ (off) προσώπου (of-looked-toward) τοῦ (of-the-one) συνεδρίου (of-a-seatlet-together) ὅτι (to-which-a-one) κατηξιώθησαν (they-were-en-deem-belonged-down) ὑπὲρ (over) τοῦ (of-the-one) ὀνόματος (of-a-name) ἀτιμασθῆναι: (to-have-been-un-valuated-to)
5:41. et illi quidem ibant gaudentes a conspectu concilii quoniam digni habiti sunt pro nomine Iesu contumeliam patiAnd they indeed went from the presence of the council, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus.
41. They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonour for the Name.
5:41. And indeed, they went forth from the presence of the council, rejoicing that they were considered worthy to suffer insult on behalf of the name of Jesus.
5:41. And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.
And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name:

41: Они же пошли из синедриона, радуясь, что за имя Господа Иисуса удостоились принять бесчестие.
5:41  οἱ μὲν οὗν ἐπορεύοντο χαίροντες ἀπὸ προσώπου τοῦ συνεδρίου ὅτι κατηξιώθησαν ὑπὲρ τοῦ ὀνόματος ἀτιμασθῆναι·
5:41. et illi quidem ibant gaudentes a conspectu concilii quoniam digni habiti sunt pro nomine Iesu contumeliam pati
And they indeed went from the presence of the council, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus.
5:41. And indeed, they went forth from the presence of the council, rejoicing that they were considered worthy to suffer insult on behalf of the name of Jesus.
5:41. And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.
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
41: "Радуясь, что за имя Господа Иисуса удостоились принять бесчестие..." Они сочли это бесчестие особою милостью к ним их Господа Учителя; ибо что может быть отраднее и дороже для любящего сердца в отношении к Возлюбленному Господу и Учителю, как готовность и возможность положить за Него хотя бы и душу Свою!

Конечно, проповедь Евангелия и после этого шла своим порядком, нисколько не переставая и не ослабляясь, а даже еще более усилившись: "и в храме и по домам", "всякий день", - т. е. непрестанно, неумолкаемо, и частно, и публично.
Adam Clarke: Commentary on the Bible - 1831
5:41: Rejoicing that they there counted worthy, etc. - The whole verse may be read thus: But they departed rejoicing from the presence of the sanhedrin, because they there deemed worthy to be dishonored on account of The Name. The word, αυτου, his, is omitted by ABCD, several others; Erpen's Syriac, and the Coptic. The Name, probably, by this time, distinguished both the author of salvation and the sacred system of doctrine which the apostles preached. To rejoice in persecution, and triumph in the midst of pain, shame, disgrace, and various threatened deaths, is the privilege of the New Testament. Nothing of this kind, as far as I can recollect, appears even in the choicest saints under the Old Testament dispensation. Some of them fretted and mourned, and sometimes even murmured; some merely possessed their souls in patience; Christians exulted and triumphed in the God of their salvation. This is no mean proof of the additional light and evidence which the New Testament dispensation affords.
Albert Barnes: Notes on the Bible - 1834
5:41: Rejoicing - Nothing to most people would seem more disgraceful than a public whipping. It is a punishment inflicted usually not so much because it gives "pain," as because it is esteemed to be attended with disgrace. The Jewish rulers doubtless desired that the apostles might be so affected with the sense of this disgrace as to be unwilling to appear again in public, or to preach the gospel anymore. Yet in this they were disappointed. The effect was just the Rev_erse. If it be asked why they rejoiced in this manner, we may reply:
(1) Because they were permitted thus to imitate the example of the Lord Jesus. He had been scourged and Rev_iled, and they were glad that they were permitted to be treated as he was. Compare Phi 3:10; Col 1:24; Pe1 4:13, "Rejoice inasmuch as ye are partakers of Christ's sufferings."
(2) because, by this, they had evidence that they were the friends and followers of Christ. It was clear they were engaged in the same cause that he was. They were enduring the same sufferings, and striving to advance the same interests. As they loved the "cause," they would rejoice in enduring even the shame and sufferings which the cause, of necessity, involved. The kingdom of the Redeemer was an object so transcendently important, that for it they were willing to endure all the afflictions and disgrace which it might involve.
(3) they had been told to "expect" this, and they now rejoiced that they had This evidence that they were engaged in the cause of truth. Mat 5:11-12; Mat 10:17, Mat 10:22; Co2 12:10; Phi 1:29; Jam 1:2.
(4) Religion appears to a Christian so excellent and lovely, that he is willing, for its sake, to endure trial, persecution, and death. With "all" this, it is infinite gain; and we should be willing to endure these trials, if, by them, we may gain a crown of glory. Compare Mar 10:30.
(5) Christians are the professed friends of Christ. We show attachment for friends by being willing to suffer for them; to bear contempt and reproach on their account; and to share "their" persecutions, sorrows, and calamities.
(6) the apostles were engaged in a cause of innocence, truth, and benevolence. They had "done" nothing of which to be ashamed; and they rejoiced, therefore, in a conscience void of offence, and in the consciousness of integrity and benevolence. When other people "disgrace" themselves by harsh, or vile, or opprobrious language or conduct toward "us," we should not feel that the disgrace belongs to "us." It is "theirs"; and we should not be ashamed or distressed, though their rage should fall on us. See Pe1 4:14-16.
Counted worthy - Esteemed to be deserving. That is, esteemed "fit" for it "by the Sanhedrin." It does not mean that "God" esteemed them worthy, but that the Jewish council judged them fit to suffer shame in this cause. They evinced so much zeal and determination of purpose that they were judged fit objects to be treated as the Lord Jesus had himself been.
To suffer shame - To be "dishonored" or "disgraced" in the estimation of the Jewish rulers. The "particular" disgrace to which reference is made here was "whipping." To various other kinds of shame they were also exposed. They were persecuted, Rev_iled, and finally put to death. Here we may remark that a profession of the Christian religion has been in all ages esteemed by many to be a "disgrace." The "reasons" are:
(1) That Jesus is himself despised;
(2) That his precepts are opposed to the gaiety and follies of the world;
(3) That it attacks that on which the people of the world pride themselves;
(4) That it requires a "spirit" which the world esteems mean and grovelling - meekness, humility, self-denial, patience, forgiveness of injuries; and,
(5) That it requires "duties" - prayer, praise, seriousness, benevolence. All these things the people of the world esteem degrading and mean, and hence, they endeavor to subject those who practice them to disgrace. The "kinds" of disgrace to which Christians have been subjected are too numerous to be mentioned here. In former times they were subjected to the loss of property, of reputation, and to all the shame of public punishment, and to the terrors of the dungeon, the stake, or the rack. One main design of persecution was to select a kind of punishment so "disgraceful" as to deter others from professing religion. Disgrace even yet may attend it. It may subject one to the ridicule of friends - of even a father, mother, or brother. Christians hear their opinions abused; their names vilified; their Bible travestied; the name of their God profaned, and of their Redeemer blasphemed. Their feelings are often wantonly and rudely torn by the cutting sarcasm or the bitter sneer. Books and songs Rev_ile them; their specialties are made the occasion of indecent merriment on the stage and in novels; and in this way they are still subjected to shame for the name of Jesus. Every one who becomes a Christian should remember that this is a part of his inheritance, and should not esteem it dishonorable to be treated as his Master was before him, Joh 15:18-20; Mat 10:25.
For his name - For attachment to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:41: rejoicing: Act 16:23-25; Isa 61:10, Isa 65:14, Isa 66:5; Mat 5:10-12; Luk 6:22; Rom 5:3; Co2 12:10; Phi 1:29; Heb 10:34; Jam 1:2; Pe1 4:13-16
shame: Heb 12:2
Geneva 1599
5:41 (15) And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.
(15) The apostles, accustomed to suffer and bear words, are eventually accustomed to bearing stripes, and yet in such a way that by means of them they become stronger.
John Gill
5:41 And they departed from the presence of the council,.... Having been threatened and beaten by them:
rejoicing that they were counted worthy to suffer shame for his name; Beza's ancient copy, and others; the Vulgate Latin, and Arabic versions read, "for the name of Jesus"; in which name they were forbid to speak, and for speaking in it they were beaten; the Alexandrian copy, and the Syriac version read, "for the name": that is, for God, for the glory of God, and in the cause of God; "the name", is often used in Jewish writings for God: the shame they suffered for him was by being scourged with forty stripes save one; which was reckoned an infamous and ignominious punishment, and which was inflicted on persons guilty of very scandalous crimes (y): but this gave the innocent minds of the apostles no uneasiness; they accounted it an honour conferred on them to be called to suffering for the sake of God and Christ, and in so good a cause; they did what Christ exhorted them to, Mt 5:11 which shows they had much of the presence of God, and large measures of grace communicated to them, by which they were supported; and thus cheerfully bore all indignity and reproach, for the name of Christ, which was exceeding dear and precious to them.
(y) Misn. Maccot, c. 3. sect. 1-10.
John Wesley
5:41 Rejoicing - to suffer shame - This is a sure mark of the truth, joy in affliction, such is true, deep, pure.
Robert Jamieson, A. R. Fausset and David Brown
5:41 departed . . . rejoicing that they were counted worthy to suffer shame for his name--"thought worthy by God to be dishonored by man" (Mt 5:12; 1Pet 4:14, 1Pet 4:16) [WEBSTER and WILKINSON]. This was their first taste of persecution, and it felt sweet for His sake whose disciples they were.
5:425:42: Եւ զամենայն օր ՚ի տաճարին եւ առտնին ո՛չ դադարէին աւետարանել եւ ուսուցանել՝ զՅիսուս Քրիստոս[2214]։[2214] Բազումք. Ուսուցանել եւ աւետարանել։ Ուր Ոսկան. յուսուցանել։ Օրինակ մի. Ուսուցանել զՏէր Յիսուս Քրիստոս։
42. Եւ ամէն օր, տաճարում թէ տներում, չէին դադարում ուսուցանել եւ աւետարանել Յիսուս Քրիստոսին:
42 Եւ ամէն օր տաճարը ու տուներուն մէջ չէին դադարեր սորվեցնելէ ու Յիսուս Քրիստոսը քարոզելէ։
Եւ զամենայն օր ի տաճարին եւ առտնին ոչ դադարէին ուսուցանել եւ աւետարանել զՅիսուս Քրիստոս:

5:42: Եւ զամենայն օր ՚ի տաճարին եւ առտնին ո՛չ դադարէին աւետարանել եւ ուսուցանել՝ զՅիսուս Քրիստոս[2214]։
[2214] Բազումք. Ուսուցանել եւ աւետարանել։ Ուր Ոսկան. յուսուցանել։ Օրինակ մի. Ուսուցանել զՏէր Յիսուս Քրիստոս։
42. Եւ ամէն օր, տաճարում թէ տներում, չէին դադարում ուսուցանել եւ աւետարանել Յիսուս Քրիստոսին:
42 Եւ ամէն օր տաճարը ու տուներուն մէջ չէին դադարեր սորվեցնելէ ու Յիսուս Քրիստոսը քարոզելէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:4242: И всякий день в храме и по домам не переставали учить и благовествовать об Иисусе Христе.
5:42  πᾶσάν τε ἡμέραν ἐν τῶ ἱερῶ καὶ κατ᾽ οἶκον οὐκ ἐπαύοντο διδάσκοντες καὶ εὐαγγελιζόμενοι τὸν χριστόν, ἰησοῦν.
5:42. πᾶσάν (to-all) τε (also) ἡμέραν (to-a-day) ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred) καὶ (and) κατ' (down) οἶκον (to-a-house) οὐκ (not) ἐπαύοντο ( they-were-ceasing ) διδάσκοντες (teaching) καὶ (and) εὐαγγελιζόμενοι ( goodly-messaging-to ) τὸν (to-the-one) χριστὸν (to-Anointed) Ἰησοῦν. (to-an-Iesous)
5:42. omni autem die in templo et circa domos non cessabant docentes et evangelizantes Christum IesumAnd every day they ceased not, in the temple and from house to house, to teach and preach Christ Jesus.
42. And every day, in the temple and at home, they ceased not to teach and to preach Jesus the Christ.
5:42. And every day, in the temple and among the houses, they did not cease to teach and to evangelize Christ Jesus.
5:42. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.
And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ:

42: И всякий день в храме и по домам не переставали учить и благовествовать об Иисусе Христе.
5:42  πᾶσάν τε ἡμέραν ἐν τῶ ἱερῶ καὶ κατ᾽ οἶκον οὐκ ἐπαύοντο διδάσκοντες καὶ εὐαγγελιζόμενοι τὸν χριστόν, ἰησοῦν.
5:42. omni autem die in templo et circa domos non cessabant docentes et evangelizantes Christum Iesum
And every day they ceased not, in the temple and from house to house, to teach and preach Christ Jesus.
5:42. And every day, in the temple and among the houses, they did not cease to teach and to evangelize Christ Jesus.
5:42. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:42: Daily in the temple - That is at the hours of morning and evening prayer; for they felt it their duty to worship God in public, and to help others to make a profitable use of the practice. Every man that professes Christianity should, in this respect also, copy their conduct: nor can any man be considered to have any religion, let his sentiments be what they may, who does not attend on the public worship of his Maker.
They ceased not to teach and preach Jesus - Far from desisting, they became more zealous, yea, incessant, in their work. They took advantage of the public assemblies in the temple, as well as of all private opportunities, to teach all the truths of their holy religion; and to preach, proclaim Jesus as the only Messiah, that he who was crucified rose from the dead, and was exalted a Prince and a Savior at the right hand of God. How little must these men have regarded their lives, who in the midst of such danger could pursue a line of conduct which, to all human views, must terminate in their ruin. They loved their Master, they loved his work, they loved their thankless countrymen, they loved their present wages - persecution and stripes, and hated nothing but their own lives! These men were proper persons to be employed in converting the world. Preachers of the Gospel, look at those men, and learn at once your duty, your employment, and your interest. Live and preach like apostles, and God will crown your labors with similar success.
Albert Barnes: Notes on the Bible - 1834
5:42: And daily ... - Compare Ti2 4:2. See also notes on Act 2:46.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:42: daily: Act 5:20, Act 5:21, Act 2:46, Act 3:1, Act 3:2-10; Luk 21:37, Luk 22:53; Ti2 4:2
in: Act 20:20
they: Act 4:20, Act 4:29; Sa2 6:22; Rom 1:15, Rom 1:16; Gal 6:14
preach: Act 8:5, Act 8:35, Act 9:20, Act 17:3; Co1 2:2; Eph 4:20, Eph 4:21
Geneva 1599
5:42 And daily in the (p) temple, and in every house, they ceased not to teach and preach Jesus Christ.
(p) Both publicly and privately.
John Gill
5:42 And daily in the temple, and in every house,.... Every day, with great constancy and assiduity, both publicly and privately; in the temple, the place of public worship, where the Jews resorted on that account; and in each of their private houses, as often as they had opportunity:
they ceased not to teach and preach Jesus Christ, that he is the Son of God, truly and properly God, the only Saviour of sinners: they preached up the dignity of his person, the grace of his incarnation, the obedience of his life, the benefits of his sufferings and death; they preached his resurrection from the dead, and the resurrection of the dead through him; they declared his ascension to heaven, his session at the right hand of God, and intercession for his people; they preached peace and pardon by his blood, atonement of sin by his sacrifice, justification by his righteousness, and complete redemption and salvation by him. And this they did without ceasing, not regarding the orders and threats of the sanhedrim; they waxed bolder and bolder in the ministry of the word, and were more constant and assiduous in it; their reproaches and persecutions increased their zeal for Christ, and his cause.
Robert Jamieson, A. R. Fausset and David Brown
5:42 in every house--in private. (See on Acts 2:46).
ceased not to preach Jesus Christ--that is, Jesus (to be the) Christ.