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Zohrap 1805
ՅԱՌԱՋԱԲԱՆ ԳՐՈՑ ԳՈՐԾՈՑ ԱՌԱՔԵԼՈՑ

Որք միանգամ ճշմարտիւ եւ կարեւոր աստուածամերձ եւ աստուածասէր անմահութեանն իցեն ցանկացօղք, երկնաւոր եւ աստուածազարդ առաքինութեանն են պաշտօնեայք, նոցա կէտ ազնուական սահմանեալ անձանց զառաջինսն, զաստուածերգոյն Դաւթի զերանութիւնն, զաստուածեղէն բանիցն որոճումն՝ զցայգ եւ զցերեկ գանձեն գանձ անձանց իւրեանց ճշմարտի՛ւ ցնծալից բարբառովք. եւ երանութեանս այսմիկ պարապեալք, եւ ՚ի սորին սէր հարեալք. եւ յաստուածեղէն պտղոյն խորհրդիւ ճաշակեալ, զամենայն միտս իւրեանց յամենայն կողմանց ամփոփեալ, անդ ուրեմն ՚ի վեր այնուհետեւ մտադիւրութեամբ՝ ՚ի վերին իսկ անմահութիւնն հային։ Եւ արդ՝ նոցա որ զայնպիսի հրամանս տան, պա՛րտ է հնազանդել, եւ լինել նոցա սպասաւոր յամենայն ժամ յօգուտ. զի օրէ՛ն է մեզ, որք յայլոց օգտեցաք՝ պիտանի՛ լինել միշտ կարօտելոց, եւ փախչել ՚ի դէպ ժամանակի ՚ի դատապարտութենէ նախանձու որ յաւետարանսն կայ։ Նախ՝ ա՛ւասիկ իմ իսկ զառաքելական գիրս տուն առ տուն ընթերցեալ եւ գրեալ, կանխագոյն առաքեցի առ ոմն ըստ Քրիստոսի ՚ի հարցն մերոց՝ սակաւ ինչ իմովսա՛նն տկարութեամբ ջանացեալ. իբրեւ զաւանակ մի անվարժ նորուսումն ընդ անապատ ընդ անկոխ ճանապարհ անցանել մտանել ՚ի հրահանգս հրամայեալս։ Զի ո՛չ զոք յայնցանէ որք աստուածեղէն բանին եղեն պատգամաւորք մինչեւ ցայսօր գիտէի՝ թէ վասն գրոցս այսոցիկ փոյթ յանձին կալեալ եցոյց զկերպարանս աշխատութեան. քանզի ո՛չ իսկ այնպէս յանդուգն եւ ժպիրհ էի, եթէ զայլոյ ջան վաստակոց յի՛ս առեալ անխնայ թշնամանէի տկարութեամբ՝ սակա՛ւ գիտութեանս մերոյ զընթերցուածոցն ընտրութիւնս։ Արդ՝ վաղագոյն ՚ի մօտոյ, որպէս յառաջագոյն ասացի՝ զգիրսն Պաւղոսի ընթերցեալ, եւ անդէն առ նմին զԳործոցս առաքելոց, միանգամայն եւ զԿաթուղիկեայց թղթոցն առաքելոց, զշաբաթ մի ողջ ջանացեալ, այժմ առ քեզ առաքեցի։ Աղաչեմ յոյժ չլինել մեղադիր ՚ի վերայ երկոցուն յանդգնութեանս իմոյ եւ ժպրհութեան. զամենեսեան ՚ի դէպ ժամանակի առ հասարակ աղաչեմ զեղբարս եւ զհարս՝ սիրով այդմ պատահել, եւ զիմ զյանցանս եւ զսխալութիւնս ՚ի խամութենէ չյիշատակել, այլ մանաւանդ ուղղել եղբայրաբար, զիջանելով ըստ իս որ ինչ այդր կայցէ. զի անտի զմեզ հայրենի հրամանն յանդգնել աւելի քան զկար մեր գրաւեաց։ Եւ աստ եղբայրական մտերիմ խնամոց հաւանեալք՝ արասցուք միւսանգամ ձեռն ՚ի գործ ՚ի մեծամեծսն քան զմեզ համարձակութեամբ. քանզի յեղբարս եւ ՚ի հարս յամենայնի մտանէ սէրն. եւ ո՛չ մի ինչ ամբարհաւաճութիւն ինքն հակառակ ինքեան յիւր մարմինն ցուցանէ. զի օրէնք կան ՚ի վերայ մեր աստուածեղէնք, ճշմարտիւ արդարեւ եղբայրասէր, որ յօժարեցուցանելով ՚ի սէրն՝ ասեն յայտնապէս, եթէ սէր ծածկէ զբազմութիւն յանցանաց։ Իսկ ես՝ արդարագոյն եւ առաւել ուղղագոյն զսննդակիցն եւ զբարեկամ նշանակեցից, եւ մա՛նր պատմեցից զգեղցկանուն զհռչակաւորն անուն, զանուանակիրն աստուածեղէն պատգամացն զմիջամուխ իմաստութեան զմշտակոխ որոճումնն՝ որ ցանգ յաճախէ ՚ի քեզ ո՞վ քրիստոսասէր, որ զշուրջ զքեւ թակարդապատեալ կայ, եւ զցանկալի անուն նորա ստացեալ շահեալ ունիս յանձին, յաճախ եւ անքուն կրթութեամբք վարժեալ, ծաղկալից ծաղկաւէտ հաստատեալ կաս. որպէս ոք ուստեք ՚ի պւետիկոսացն ասաց զճշմարիտն, եւ երաշխաւորեալ մեզ անտի զգեղեցկագոյն օգտութիւն, գրէթէ աղաղակէ իսկ եւ ասէ այսպէս, թէ կրթութիւն գործոյ օգտակար է. եւ դարձեալ՝ քան զամենայն իմաստունս իմաստնագոյն եւ ամենաբարի կենդանատուր, զամենան ինչ կրթութեանն համարեցաւ։ Եւ արդ՝ եթէ ոք երբէք հեղգայցէ անտի, անձամբ անձին զշահ ընթացից երանութեանն, իւրո՛վ հեղգութեամբն վրիպեցոյց. քանզի ասէ. Երանեալ է այր, որ յօրէնս Տեառն խորհեսցի ՚ի տուէ եւ ՚ի գիշերի։ Զի զամենեսին անտուստ ՚ի վերուստ մտավարժս եւ աստուածապաշտս կամէր լինել Աստուած, ՚ի խորհել եւ ՚ի կրթել զմիտս ամենայն, յառաջագոյն յորդորելով յիւրոց պատուիրանացն ՚ի հնազանդութիւնս, եւ ասէր. Լուր Իսրայէլ՝ Տէր Աստուած քո Տէր մի է։ Եւ. Սիրեսցես զՏէր Աստուած քո յամենայն սրտէ քումմէ, եւ յամենայն զօրութենէ քումմէ։ Եւ եղիցին պատգամքս այսոքիկ զոր ես պատուիրեմ քեզ այսօր՝ ՚ի սրտի քում եւ յանձին քում. եւ խելամուտ արասցես զայդ որդւոց քոց, եւ խօսեսցիս դու ՚ի դոսա յորժամ նստիցիս ՚ի տան, եւ գնայցես ՚ի ճանապարհ, եւ ՚ի ննջել եւ ՚ի յառնել. եւ այսպէս անքուն եւ հանապազորդ ընդ կրթութեանս այսմիկ ունել մեզ գութ կամի Աստուած։ Եւ արդ՝ աւասիկ ՚ի պահպանութիւն աստուածեղէն հրամանին համարձակութիւն առեալ աստուածերգոյն Դաւթի՝ ասէր ցԱստուած, թէ խորհուրդք սրտի իմոյ առաջի քո յամենայն ժամ, Տէր օգնական իմ եւ փրկիչ իմ։ Եւ արդ՝ հատուցումն անվրէպ եւ անսխալ առ ՚ի կրթութիւն աստուածեղէն վարդապետութեանցս գթոյ է մեզ երանութիւնս այս. քանզի հեղգացելոցն ՚ի սմանէ, անվրէպ եւ անհրաժեշտ յաստուածակոյս կողմանէ անտի է եղկութիւն. արդ եթէ իցեն ոմանք որ անփոյթ այսմ առնիցեն, կրեսցեն զայն զոր առ յապայ թշուառացեալքն կրիցեն. որպէս եւ ասէ, եթէ անիծեալ ամենայն որ ոչ կայցէ յամենայն ՚ի գրեալս ՚ի գիրս օրինաց առնել զնոսա։ Ապա ո՛չ երբէք հեղգալ պարտ է, եւ խուսափել յաստուածապաշտ եւ յազնուական մերձաւորութենէ կրթութեանն. զի ընդելասէր է եւ գթասէր. եւ առաւել խնամոտ եւ արդիւնակատար, զիւրաքանչիւր օգուտս վաստակոց չափեալ միշտ. զի որչափ ոք ՚ի չափ եւ ՚ի գիտութիւն բազում ուսմանն հասանիցէ, բազմապատիկ եւս մեծամեծաց եւ կարեւորաց ցանկալ յորդորէ։ Զոր օրինակ ոք ՚ի մերձաւոր ձեռագիտացդ զազնուագոյն ինչ արուեստ գտեալ՝ ՚ի մանրագոյնն եւս դարձեալ քան զնոյնս անտուստ մատուցեալ քննիցէ եւ խնդրիցէ՝ միշտ բազում մեքենայիւք ինքնին զիւր միտսն ՚ի կատարեալսն ձգտիցէ, եւ եւս առաւելագոյն յարդարիցէ. ըստ նմին օրինակի եւ մեզ դիպիցի քաղցրուսոյց ընթերցուածոցն վաճառաշահութիւն, որ օր ըստ օրէ ՚ի հանդէս բարեպաշտիցն գիտութեան առ փոքր փոքր զոգիսն կրթիցէ եւ խելամուտ առնիցէ։ Արդ՝ որպիսի՞ օրինակաւ պարտ իցէ ընթերցուածասէր լինել, եւ աննիազ զնորին պարտն մեծարել. մանաւանդ մե՛զ իսկ զօրհանապազ, եւ ՚ի մօտոյ ի՛նձ իսկ գլխովին, որ զԳործոց առաքելոցն գիրս, միանգամայն եւ զԹղթոցն կաթողիկեայց մտաբերեցի ընթեռնուլ ըստ գլխոցն եւ ըստ տանցն, եւ եթէ որչափ պարտ իցէ ընտրել զգլուխս եւ զտունս, եւ զատանել զմիտսն ՚ի միմեանց մանր մանր մասամբք, որպէս հրամայեցեր մեզ եղբայր սիրելի Աթանասիէ։ Եւ զայս իմ առանց դանդաղութեան մտադիւրութեամբ արարեալ, տուն առ տուն կարգեցի միանգամայն ամենեւին զյստակն ըստ իմում տկարութեան, առ ՚ի զարդարուն առնելոյ զընթերցուածն, եւ առաքեցի առ քեզ կարճ ՚ի կարճոյդ, ըստ իւրաքանչիւր կարգի յօրինեալ զսակաւատուն բովանդակութիւնդ։ Նախ՝ վասն որոյ Ղուկաս աւետարանիչ արար սկիզբն կարգելոյ, որ Անտիոքացին էր յազգէ, յարուեստէ բժիշկ, աշակերտեալ առ Պաւղոսի՝ երկուս գիրս գրեաց. մի եւ առաջին զԱւետարանին, ե՛րկրորդ՝ զԳործոց առաքելոց։ Եւ արդ՝ են ամենայն բանք գրոցս այսոցիկ վասն յարութեանն եւ յերկինս վերանալոյն Քրիստոսի, եւ վասն Սրբոյ Հոգւոյն յառաքեալսն իջանելոյ. եւ եթէ որպէս զաստուածպաշտութիւնն ՚ի Քրիստոս աւետարանեցին աշակերտքն. եւ եթէ ո՞րչափ ինչ աղօթիւք, եւ ՚ի նա հաւատովք արարին սքանչելիս։ Վասն յերկնից աստուածեղէն կոչմանն Պաւղոսի, եւ առաքելութեանն նորա. եւ ծաղկալից քարոզութեանն։ Եւ միանգամայն իսկ ասել, թէ վասն համբերութեան առաքելոցն զոր յաղագս Քրիստոսի համբերեցին բազում եւ մեծամեծ վշտաց։

Դիր Գլխոյ Գործոց Առաքելոց։

՚Ի հարցն եւ ՚ի վարդապետաց զօրինակն եւ զպայմանն ընկալեալ եւ շահեալ, ձեռն ՚ի գործ արկանեմք նիազութեամբ գլխակարգութեանս. աղաչեմք չլինել մեղադիր մերոյ յանդգնութեանս, որք կրսերք եմք ժամանակօք եւ ուսմամբ՝ յիւրաքանչիւր ումեք ՚ի ձէնջ որ ընթեռնուցուք, աղօթք վասն մեր ըստ մեզ զիջանելոյ լինիցին՝ ձերով օգտութեամբ։ Եւ արդ՝ դիցուք զայս ըստ պատմութեանն Ղուկայ մատենագրի. սեւադեղով զգլուխսն եւեթ. եւ կարմրադեղով զմասնաւորս մօտ առ նոսին զներքնաբաժինսն նշանակեսցուք։ Տունք ժդ̃։

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Деяния святых апостолов - следующая после святых Евангелий новозаветная книга исторического содержания, вполне заслуживающая и по важности своей занять первое после них место. "Эта книга, говорит св. Златоуст, может принести нам пользы не меньше самого Евангелия: такого исполнена она любомудрия и такой чистоты догматов и такого обилия чудес, в особенности совершенных Духом Святым. Здесь можно видеть исполнение на деле тех пророчеств, которые Христос возвещает в Евангелиях, - истину, сияющую в самых событиях, и великую в учениках перемену к лучшему, совершенную Духом Святым. Христос сказал ученикам: верующий в Меня, дела, которые Я творю, и он сотворит, и больше сих сотворит (Ин XIV:12), и предсказал им, что их поведут к правителям и царям, что их будут бить в синагогах (Мф 10:17-18), что они подвергнутся жесточайшим мукам и над вcем восторжествуют, и что Евангелие будет проповедано во всем мире (Мф XXIV:14). Все это, равно как и еще многое другое, что Он говорил, обращаясь с учениками, представляется в этой книге исполнившимся со всею точностью..." События книги Деяний являются прямым продолжением событий евангельских, начинаясь с того, чем кончаются эти (вознесение Господа на небо), и раскрывая последующую историю Церкви Христовой до заключения в узы более всех потрудившегося из апостолов - Павла. Отмечая особый характер изложения и подбора событий, св. Златоуст называет настоящую книгу содержащею в себе по преимуществу доказательства воскресения Христова, так как уверовавшему в это уже легко было принять и все прочее. В этом видит он и главную цель книги.

Писатель книги Деяний - ев. евангелист Лука, по собственному его о сем указанию (I:1-2; ср. Лк 1:1: и д. ). Это указание, достаточно сильное само во себе, подтверждается и внешними свидетельствами древнехристианской церкви (свидетельства св. Иринея Лионского, Климента Александрийского, Тертуллиана, Оригена и мн. др. ), и внутренними признаками, что все вместе делает полную и безусловную достоверность сказаний Дееписателя до мельчайших частностей и подробностей - выше всякого сомнения [Как ближайший спутник и сотрудник св. Апостола Павла, Дееписатель был сам очевидцем большинства описываемых им событий; об остальных таких событиях он имел возможность слышать от самого Апостола Павла (особенно относительно того, что касалось самого Петра), и от других апостолов, с которыми находился в постоянном живом взаимообщении. Влияние особенно Павла на написание Деяний весьма значительно и очевидно.].

Время и место написания книги - в точности неопределимы. Так как книга заключается указанием на двухлетнюю проповедническую деятельность Апостол Павла в узах в г. Риме (XXVIII:30-31), но при этом не упоминается ни о смерти апостола, ни об освобождении, то следует думать, что во всяком случае она написана до мученической кончины апостола (в 63-64: году по Р. X. ) и именно в Риме (как полагает блаж. Иероним), хотя последнее не бесспорно. Возможно, что во время самих путешествий с Апостолом Павлом ев. Лука вел записи всего наиболее примечательного, и только после привел эти записи в порядок и цельность особой книги - "Деяний".

Задавшись целью изложить главнейшие события Христовой Церкви от вознесения Господа до последних современных ему дней, ев. Лука своею книгою обнимает период около 30: лет. Так как при распространении веры Христовой в Иерусалиме и при первоначальном ее переходе к язычникам особенно много потрудился первоверховный Апостол Петр, а при распространении в мире языческом - первоверховный Апостол Павел, то и книга Деяний соответственно сему представляет две главных части. В первой (I-XII гл. ) повествуется по преимуществу об апостольской деятельности Петра и о церкви из иудеев. Во второй - (XIII-XXVIII гл. ) о деятельности Павла и о церкви из язычников.

Под именем Деяний того или другого апостола в отдельности известны были в древности еще несколько книг, но все они отвергнуты Церковью, как подложные, содержавшие недостоверно апостольское учение, и даже как неполезные и вредные.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
WE have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now before us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burdening the world (John xxi. 25), we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered.

I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear (John xvi. 12) as bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people--miracles of mercy, restoring sick bodies to health and dead bodies to life--miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection with which the gospels closed are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he arose (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him,--that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net,--that they should be the lights of the world, and here we have the world enlightened by them; but that day--spring from on high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of the gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1 Kings viii. 56, There has not failed one word of all his good promises which he promised by the hand of Moses his servant), so this latter part of the history of the New Testament exactly answers to the world of Christ in the former part of it: and thus they mutually confirm and illustrate each other.

II. As looking forward to the following epistles, which are an explication of the gospels, which open the mysteries of Christ's death and resurrection, the history of which we had in the gospels. This book introduces them and is a key to them, as the history of David is to David's psalms. We are members of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels showed us how the foundation of that house was laid; this shows us how the superstructure began to be raised, 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this thee is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves!

Two things more are to be observed concerning this book:-- (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shows) was, very probably, one of the seventy disciples, whose commission (Luke x. 1, &c.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2 Tim. iv. 11. We may know by his style in the latter part of this book when and where he was with him, for then he writes, We did so and so, as ch. xvi. 10; xx. 6; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev. xviii. 20, Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the circumcision, and Paul the apostles of the Gentiles, Gal. ii. 7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation: that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gesta apostolorum; so some. Praxeis--their practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.

The inspired historian begins his narrative of the Acts of the Apostles, I. With a reference to, and a brief recapitulation of, his gospel, or history of the life of Christ, inscribing this, as he had done that, to his friend Theophilus, ver. 1, 2. II. With a summary of the proofs of Christ's resurrection, his conference with his disciples, and the instructions he gave them during the forty days, of his continuance on earth, ver. 3-5. III. With a particular narrative of Christ's ascension into heaven, his disciples' discourse with him before he ascended, and the angels' discourse with them after he ascended, ver. 6-11. IV. With a general idea of the embryo of the Christian church, and its state from Christ's ascension to the pouring out of the Spirit, ver. 12-14. V. With a particular account of the filling up of the vacancy that was made in the sacred college by the death of Judas, by the electing of Matthias in his room, ver. 15-26.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Acts of the Apostles
The book of the Acts of The Apostles forms the fifth, and last, of the historical books of the New Testament. And on this account it has been generally placed at the end of the four Gospels; though in several MSS. and versions it is found at the end of St. Paul's Epistles, as many circumstances in them are referred to by the narrative contained in this book, which is carried down almost to the apostle's death.
This book has had a variety of names: Πραξεις των Αποστολων, the Res Gestae, Acts or Transactions of the Apostles, is the title it bears in the Codex Bezae. Πραξεις των Ἁγιων Αποστολων The Acts of the Holy Apostles, is its title in the Codex Alexandrinus, and several others, as well as in several of the ancient versions, and in the Greek and Latin fathers. One or other form of the above title is followed by almost all the editors of the Greek Testament, and translators and commentators in general. By some it has been reckoned a fifth Gospel; and by Oecumenius it is termed, The Gospel of the Holy Spirit; and by St. Chrysostom, Το Βιβλιον, Αποδειξις αναστασεως, The Book, The Demonstration of the Resurrection. These two last characters are peculiarly descriptive of its contents. All the promises which Christ gave of the gifts and graces of the Holy Spirit are shown here to have been fulfilled in the most eminent manner; and, by the effusion of the Holy Spirit, the resurrection of our blessed Lord has been fully demonstrated. The calling of the Gentiles is another grand point which is here revealed and illustrated. This miracle of miracles, as one terms it, which had been so frequently foretold by the prophets and by Christ himself, is here exhibited; and by this grand act of the power and goodness of God the Christian Church has been founded and thus the tabernacle and kingdom of God have been immutably established among men. It is truly a fifth Gospel, as it contains the glad tidings of peace and salvation to the whole Gentile world.
All antiquity is unanimous in ascribing this book to St. Luke as the author; and, from the commencement of it, we see plainly that it can be attributed to no other; and it seems plain that St. Luke intended it as a continuation of his Gospel, being dedicated to Theophilus, to whom he had dedicated the former; and to which, in the introduction to this, he expressly refers: indeed he has taken up the narrative, in this book precisely in the place where he had dropped it in the other. The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which he was taken up, etc.; and from this we may form a safe conjecture, that the two books were written at no greater a distance from each other than the time of the last occurrence recorded in this book. Some have supposed that this book was written from Alexandria; but this does not appear to be probable. The conjecture of Michaelis is much more likely, viz. that it was written from Rome, at which place St. Luke mentions his arrival, in company with St. Paul, shortly before the close of the book. See Act 28:16.
Though the time in which the book of the Acts was written is not recorded, yet the same writer observes that, as it is continued to the end of the second year of St. Paul's imprisonment, it could not have been written before the year 63; and, had it been written after that year, it is reasonable to conclude that it would have related some farther particulars relative to St. Paul; or would at least have mentioned the event of his imprisonment, in which the reader is so much interested. This argument seems conclusive, in reference to the date of this book.
St. Luke's long attendance upon St. Paul, and his having been himself eye-witness to many of the facts which he has recorded, independently of his Divine inspiration, render him a most respectable and credible historian. His medical knowledge, for he is allowed to have been a physician, enabled him, as Professor Michaelis has properly observed, both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an account and authentic detail of them. It is worthy also of observation that St. Luke himself does not appear to have possessed the gift of miraculous healing. Though there can be no doubt that he was with St. Paul when shipwrecked at Malta, yet he was not concerned in healing the father of Publius the governor; nor of the other sick persons mentioned Act 28:8, Act 28:9. These were all healed by the prayers of St. Paul, and the imposition of his hands, and consequently miraculously; nor do we find any evidence that St. Luke was ever employed in this way. This is another proof of the wisdom of God: had the physician been employed to work miracles of healing, the excellence of the power would have been attributed to the skill of the man, and not to the power of his Maker.
The Acts of the Apostles have been generally considered in the light of a Church History, and, consequently, the first ecclesiastical history on record; but Professor Michaelis very properly contends that it cannot have been intended as a general history of the Christian Church, even for the period of time it embraces, as it passes by all the transactions of the Church at Jerusalem, after the conversion of St. Paul; the propagation of Christianity in Egypt; Paul's journey into Arabia; the state of Christianity at Babylon; (Pe1 5:13); the foundation of the Christian Church at Rome; several of St. Paul's voyages; his thrice suffering shipwreck, etc., etc. See more particulars in Lardner and Michaelis.
The object of St. Luke appears to have been twofold:
1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of pentecost, and the subsequent miracles performed by the apostles, by which the truth of Christianity was confirmed.
2. To deliver such accounts as proved the claim of the Gentiles to admission into the Church of Christ; a claim disputed by the Jews, especially at the time when the Acts of the Apostles were written.
Hence we see the reason why he relates,25, the conversion of the Samaritans; and11:18, the story of Cornelius, and the determination of the council in Jerusalem relative to the Levitical law; and for the same reason he is more diffuse in his account of St. Paul's conversion, and his preaching to the Gentiles, than he is on any other subject. In such a restricted manner has St. Luke compiled his history, that Michaelis is of opinion that it was the intention of this apostle to record only those facts which he had either seen himself, or heard from eye witnesses. Introduct. vol. v. p. 326, etc.
The book of the Acts has been uniformly and universally received by the Christian Church in all places and ages: it is mentioned and quoted by almost every Christian writer, and its authenticity and importance universally admitted. Arator, a subdeacon in the Church at Rome, in the sixth century, turned it into verse. In ancient times, personal history and important transactions, in most nations, were generally thus preserved; as the facts, through the medium of verse, could be the more easily committed to memory.
St. Luke's narration bears every evidence of truth and authenticity. It is not a made up history. The language and manner of every speaker are different; and the same speaker is different in his manner, according to the audience he addresses. The speeches of Stephen, Peter, Cornelius, Tertullus, and Paul, are all different, and such as we might naturally expect from the characters in question, and the circumstances in which they were at the time of speaking. St. Paul's speeches are also suited to the occasion, and to the persons before whom he spoke. When his audience was heathen, though he kept the same end steadily in view, yet how different is his mode of address from that used when before a Jewish audience! Several of these peculiarities, which constitute a strong evidence of the authenticity of the work, shall be pointed out in the notes. See some good remarks on this head, in Michaelis' Introduction, ubi supra.
As St. Luke has not annexed any date to the transactions he records, it is not a very easy matter to adjust the chronology of the Acts; but, as in some places he refers to political facts, the exact times of which are well known, the dates of several transactions in his narrative may be settled with considerable accuracy. It is well known, for instance that the famine mentioned Act 11:29, Act 11:30, happened in the fourth year of the Emperor Claudius, which answers to the forty-fourth of the Christian aura. From facts of this nature, dates may be derived with considerable accuracy: all such dates are carefully noted at the top of the column, as in the preceding parts of this Commentary; and the chronology is adjusted in the best manner possible. In some cases, conjecture and probability are the only lights by which this obscure passage can be illuminated. The dates of the commencement and the end of the book are tolerably certain; as the work certainly begins with the twenty-ninth year of the Christian era, Act 1:1 and ends probably with the sixty-third, Act 28:30.
In the book of the Acts we see how the Church of Christ was formed and settled. The apostles simply proclaim the truth of God relative to the passion, death, resurrection, and ascension of Christ; and God accompanies their testimony with the demonstration of his Spirit. What was the consequence? Thousands acknowledge the truth, embrace Christianity, and openly profess it at the most imminent risk of their lives. The change is not a change of merely one religious sentiment or mode of worship for another; but a change of tempers, passions, prospects, and moral conduct. All before was earthly, or animal, or devilish; or all these together; but now all is holy, spiritual, and Divine: the heavenly influence becomes extended, and nations are born unto God. And how was all this brought about? Not by might nor power: not by the sword, nor by secular authority; not through worldly motives and prospects; not by pious frauds or cunning craftiness; not by the force of persuasive eloquence: in a word, by nothing but the sole influence of truth itself, attested to the heart by the power of the Holy Ghost. Wherever religious frauds and secular influence have been used to found or support a Church; professing itself to be Christian, there, we may rest assured, is the fullest evidence that that Church is wholly antichristian; and where such a Church, possessing secular power, has endeavored to support itself by persecution, and persecution unto privation of goods, of liberty, and of life, it not only shows itself to be antichristian, but also diabolic. The religion Of Christ stands in no need either of human cunning or power. It is the religion of God, and is to be propagated by his power: this the book of the Acts fully shows; and in it we find the true model, after which every Christian Church should be builded. As far as any Church can show that it has followed this model, so far it is holy and apostolic. And when all Churches or congregations of people professing Christianity, shall be founded and regulated according to the doctrines and discipline laid down in the book of the Acts of the Apostles, then the aggregate body may be justly called, The Holy, Apostolic, and Catholic Church.
The simplicity of the primitive Christian worship, as laid down in the book of the Acts, is worthy of particular notice and admiration. Here are no expensive ceremonies: no apparatus calculated merely to impress the senses, and produce emotions in the animal system, "to help," as has been foolishly said, "the spirit of devotion." The heart is the subject in which this spirit of devotion is kindled; and the Spirit of God alone is the agent that communicates and maintains the celestial fire; and God, who knows and searches that heart, is the object of its adoration, and the only source whence it expects the grace that pardons, sanctifies, and renders it happy. No strange fire can be brought to this altar: for the God of the Christians can be worshipped only in spirit and truth; the truth revealed, directing the worship; and the Spirit given, applying that truth, and giving life and energy to every faculty and power. Thus God was worshipped in his own way, and through his own power; every religious act, thus performed, was acceptable to him; the praises of his followers rose up as incense before the throne, and their prayers were heard and answered. As they had but one God, so they had but one Mediator between God and man, the Lord Jesus Christ. They received him as the gift of God's eternal love; sought and found redemption in his blood; and, in a holy and useful life, showed forth the virtues of Him who had called them from darkness into his marvellous light; for no profession of faith was then considered of any worth that was not supported by that love to God and man which is the fulfilling of the law, which is the life and soul of obedience to the Divine testimonies, and the ceaseless spring of benevolence and humanity. This is the religion of Jesus Christ, as laid down and exemplified in this blessed book.
"Ye different sects, who all declare,
Lo! Christ is here, and Christ is there,
Your stronger proofs divinely give,
And show me where the Christians live."

St. Luke's prologue, containing a repetition of Christ's history from his passion till his ascension, Act 1:1-9. Remarkable circumstances in the ascension, Act 1:10, Act 1:11. The return of the disciples to Jerusalem, and their employment there, Act 1:12-14. Peter's discourse concerning the death of Judas Iscariot, Act 1:15-20, and the necessity of choosing another apostle in his place, Act 1:21, Act 1:22. Barnabas and Matthias being set apart by prayer, the apostles having given their votes, Matthias is chosen to succeed Judas, Act 1:23-26.
Albert Barnes: Notes on the Bible - 1834
Introduction to Acts
There is no evidence that the title, "The Acts of the Apostles," affixed to this book, was given by divine authority or by the writer himself. It is a title, however, which, with a little variation, has been given to it by the Christian church at all times. The term "Acts " is not used, as it is sometimes with us, to denote decrees or laws, but it denotes the doings of the apostles. It is a record of what the apostles did in founding and establishing the Christian church. It is worthy of remark, however, that it contains chiefly a record of the actions of Peter and Paul. Peter was commissioned to open the doors of the Christian church to both Jews and Gentiles (see the note on Mat 16:18-19); and Paul was chosen to bear the gospel especially to the pagan world. Since these two apostles were the most prominent and distinguished in founding and organizing the Christian church, it was deemed proper that a special and permanent record should be made of their labors. At the same time, occasional notices are given of the other apostles; but of their labors elsewhere than in Judea, and of their death, except that of James Act 12:2, the sacred writers have given no information.
All antiquity is unanimous in ascribing this book to Luke as its author. It is repeatedly mentioned and quoted by the early Christian writers, and is mentioned as his work without a dissenting voice. The same thing is clear from the book itself. It professes to have been written by the same person who wrote a "former treatise," addressed to the same person, Theophilus (compare Act 1:1 with Luk 1:3), and it bears manifest marks of being from the same pen. It is designed evidently as a continuation of that Gospel, since, in this book, the author has taken up the history at the very time where he left it in the Gospel Act 1:1-2.
Where, or at what time, this book was written, is not known with certainty. However, since the history is continued to the second year of the residence of Paul at Rome Act 28:31, Acts was evidently written about as late as the year 62 a. d. And, since it makes no mention of the subsequent facts in the life of Paul, or of any other event of history, it seems clear that it was not written much after that time. It has been common, therefore, to fix the date of the book at about 63 a. d. It is also probable that it was written at Rome. In Act 28:16 Luke mentions his own arrival at Rome with Paul. Since Luke does not mention his departure from that city, it is to be presumed that Acts was written there. Some have supposed that it was written at Alexandria in Egypt, but of that there is no sufficient evidence.
The canonical authority of this book rests upon the same foundation as that of the Gospel by the same author. Its authenticity has not been called in question at any time in the church.
This book has commonly been regarded as a history of the Christian church, and of course the first ecclesiastical history that was written. But it cannot have been designed as a general history of the church. Many important transactions have been omitted. It gives no account of the church at Jerusalem after the conversion of Paul; it omits his journey into Arabia Gal 1:17; it gives no account of the propagation of the gospel in Egypt or in Babylon Pe1 5:13, or of the foundation of the church at Rome, or of many of Paul's voyages and shipwrecks Co2 11:25; and, it omits the labors of most of the apostles, and confines the narrative chiefly to the transactions of Peter and Paul.
The design and importance of this history may be learned from the following particulars:
1. It contains "a record of the promised descent and operations of the Holy Spirit." The Lord Jesus promised that after he had departed to heaven he would send the Holy Spirit to carry forward the great work of redemption, Joh 14:16-17; Joh 15:26; Joh 16:7-14. The apostles were directed to tarry in Jerusalem until they were endued with power from on high, Luk 24:49. The four Gospels contained a record of the life, instructions, death, and resurrection of the Lord Jesus. But it is clear that he contemplated that the most signal triumphs of his gospel should take place after his ascension to heaven, and under the influence of the Holy Spirit. The descent of the Spirit, and his influence on the souls of men, was therefore a most important part of the work of redemption. Without an authentic, an inspired record of that, the account of the operations of God the Father, Son, and Spirit in the work of redemption would not have been complete. The purposes of the Father in regard to that plan were made known clearly in the Old Testament; the record of what the Son did in accomplishing it was contained in the Gospels; and some book was necessary that should contain a record of the actions of the Holy Spirit. Since the Gospels, therefore, may be regarded as a record of the work of Christ to save people, so may the Acts of the Apostles be considered as a record of the actions of the Holy Spirit in the same great work. Without that, the way in which the Spirit operates to renew and save would have been known very imperfectly.
2. This book is "an inspired account of the character of true Rev_ivals of religion." It records the first Rev_ivals that occurred in the Christian church. The scene on the Day of Pentecost was one of the most remarkable displays of divine power and mercy that the world has ever known. It was the commencement of a series of stupendous movements on the earth to recover human beings. It was the true model of a Rev_ival of religion, and it is a demonstration that such scenes as have characterized our own age and nation especially are strictly in accordance with the spirit of the New Testament. The entire Book of the Acts of the Apostles records the effect of the gospel when it comes fairly in contact with the minds of people. The gospel was addressed to every class. It met the Jew and the Gentile, the bond and the free, the learned and the ignorant, the rich and the poor, and it showed its power everywhere in subduing the mind to itself. It was proper that some record should be preserved of the displays of that power, and that record we have in this book. And it was especially proper that there should be given by an inspired man an account of the descent of the Holy Spirit, "a record of a true Rev_ival of religion." It was certain that the gospel would produce excitement. The human mind, as all experience shows, is prone to enthusiasm and fanaticism; and people might be disposed to pervert the gospel to scenes of wildfire, disorder, and tumult. That the gospel would produce excitement was well known to its Author. It was well, therefore, that there should be some record to which the church might always appeal as an infallible account of the proper effects of the gospel, some inspired standard to which might be brought all excitements on the subject of religion. If they are in accordance with the first triumphs of the gospel, they are genuine; if not, they are false.
3. This book shows that "Rev_ivals of religion are to be expected in the church." If they existed in the best and purest days of Christianity, they are to be expected now. If, by means of Rev_ivals, the Holy Spirit chose at first to bless the preaching of the truth, the same thing is to be expected. still. If in this way the gospel was at first spread among the nations, then we are to infer that this will be the mode in which it will finally spread and triumph in the world.
4. The Acts of the Apostles contains a record of the organization of the Christian church. That church was founded simply by the proclamation of the truth, and chiefly by a simple statement of the death and resurrection of Jesus Christ. The "Acts of the Apostles" contains the highest models of preaching, and the purest specimens of that simple, direct, and pungent manner of addressing people, which may be expected to be attended with the influences of the Holy Spirit. It contains some of the most tender, powerful, and eloquent appeals to be found in any language. If a man wishes to learn how to preach well he can probably acquire it nowhere else so readily as by giving himself to the prayerful and profound study of the specimens of preaching contained in this book. At the same time we have here a view of the character of the true church of Christ. The simplicity of this church must strike every reader of "the Acts ." Religion is represented as a work of the heart, the pure and proper effect of truth on the mind. It is free from pomp and splendor, and from costly and magnificent ceremonies. There is no apparatus to impress the senses, no splendor to dazzle, no external rite or parade adapted to draw the affections from the pure and spiritual worship of God. How unlike to the pomp and parade of pagan worship! How unlike the vain and pompous ceremonies which have since, alas, crept into no small part of the Christian church!
5. In this book we have many striking and impressive illustrations of what the gospel is suited to produce, to make people self-denying and benevolent. The apostles engaged in the great enterprise of converting the world. To secure that, they cheerfully forsook everything. Paul became a convert to the Christian faith, and, for that, cheerfully gave up all his hopes of preferment and honor, and welcomed toil and privation in foreign lands. Compare Phi 3:4-11, Co2 11:24-27. The early converts had all things in common Act 2:44; those "which used curious arts," and were gaining property by a course of iniquity, forsook their schemes of ill-gotten gain, and burned their books publicly Act 19:19; Ananias and Sapphira were punished for attempting to impose on the apostles by hypocritical, professed self-denials Act 5:1-10; and throughout the book there occur constant instances of sacrifices and toil to spread the gospel around the globe. Indeed, these great truths had manifestly seized upon the minds of the early Christians: that the gospel was to be preached to all nations; that whatever stood in the way of that was to be sacrificed; that whatever toils and dangers were necessary were to be borne; and that even death itself was cheerfully to be met if it would promote the spread of true religion. Therefore, this was genuine Christianity. This is still the spirit of the gospel of Christ.
6. This book throws important light on the Epistles. It is a connecting link between the Gospels and the other parts of the New Testament. Instances of this will be noticed in the notes. One of the most clear and satisfactory evidences of the genuineness of the books of the New Testament is to be found in the undesigned coincedences between the Acts and the Epistles. This argument was first clearly stated and illustrated by Dr. Paley. His little work, the Horae Paulinae, which illustrates it, is one of the most indisputable proofs which have yet been furnished of the truth of the Christian religion.
7. This book contains incontrovertible evidence of the truth of Christianity. It is a record of its early triumphs. Within the space of 30 years after the death of Christ the gospel had been carried to all parts of the civilized and to no small portion of the uncivilized world. Its progress and its triumphs were not concealed. Its great transactions were not "done in a corner." It had been preached in the most splendid, powerful, and enlightened cities; churches were already founded in Jerusalem, Antioch, Corinth, Ephesus, Philippi, and at Rome. The gospel had spread in Arabia, Asia Minor, Greece, Macedon, Italy, and Africa. It had assailed the most mighty existing institutions. It had made its way over the most formidable barriers. It had encountered the most deadly and malignant opposition. It had traveled to the capital (Rome), and had secured such a hold even in the imperial city as to make it certain that it would finally overturn the established religion and seat itself upon the ruins of paganism.
Within 30 years, it had settled the point that it would overturn every bloody altar, close every pagan temple, bring under its influence everywhere the men of office, rank, and power, and that "the banners of the faith would soon stream from the palaces of the Caesars." All this would be accomplished by the instrumentality of Jews - of fishermen - of Nazarenes. They did not have either wealth, armies, or allies. With the exception of Paul, they were people without much education. They were taught only by the Holy Spirit, armed only with the power of God, victorious only because Christ was their Captain, and the world acknowledged the presence of the messengers of the Highest One and the power of the Christian religion. Its success never has been, and never can be accounted for by any other supposition than that God Himself attended it! And if the Christian religion is not true, the change which was brought about by the twelve apostles is the most inexplicable, mysterious, and wonderful event that has ever been witnessed in this world. Their success will stand until the end of time as an argument for the truth of God's overall plan (see Co2 13:8). It will always confound the infidel. And, it will foRev_er sustain the Christian with the assured belief that this is a religion which has proceeded from the all-powerful and infinitely benevolent God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
The Acts of the Apostles is a most valuable portion of Divine Revelation; and, independently of its universal reception in the Christian church, as an authentic and inspired production, it bears the most satisfactory internal evidence of its authenticity and truth. St. Luke's long attendance upon St. Paul, and his having been an eyewitness of many of the facts which he has recorded, independently of his Divine inspiration, render him a most suitable and credible historian; and his medical knowledge, for he is allowed to have been a physician, enabled him both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an authentic and circumstantial detail of them. The plainness and simplicity of the narrative are also strong circumstances in its favour. The history of the Acts is one of the most important parts of the Sacred History, for without it neither the Gospels nor Epistles could have been so clearly understood; but by the aid of it the whole scheme of the Christian Revelation is set before us in a clear and easy view.

Act 1:1, Christ, preparing his apostles to the beholding of his ascension, gathers them together unto the mount Olivet, commands them to expect in Jerusalem the sending down of the Holy Ghost, promises after a few days to send it, and ascends into heaven in their sight; Act 1:10, After his ascension they are warned by two angels to depart, and to set their minds upon his second coming; Act 1:12, They accordingly return, and, giving themselves to prayer, choose Matthias apostle in the place of Judas.

1:11:1: [2078] Զբանն առաջին զոր արարի վասն ամենայնի ո՛ Թէոփիլէ. զոր սկսաւ Յիսուս առնե՛լ եւ ուսուցանել[2079]. [2078] Ամենայն գրչագիր օրինակք համաձայն մերումս յաւելուն ՚ի վերնագիրս՝ Ղուկայ, կամ՝ Ղուկասու աւետարանչին։[2079] Ոմանք. Ո՞վ Թէովփիլէ։
1. Առաջին պատմութիւնը գրի առայ, ո՛վ Թէոփիլէ, այն բոլոր բաների մասին, ինչ Յիսուս սկսեց անել եւ ուսուցանել սկզբից
1 Առաջին պատմութիւնը ըրի, ո՛վ Թէոփիլոս, այն ամէն բաներուն վրայ, որոնք Յիսուս սկսաւ ընել եւ սորվեցնել։
Զբանն առաջին [1]զոր արարի վասն ամենայնի, ո՛ Թէոփիլէ, զոր սկսաւ Յիսուս առնել եւ ուսուցանել:

1:1: [2078] Զբանն առաջին զոր արարի վասն ամենայնի ո՛ Թէոփիլէ. զոր սկսաւ Յիսուս առնե՛լ եւ ուսուցանել[2079].
[2078] Ամենայն գրչագիր օրինակք համաձայն մերումս յաւելուն ՚ի վերնագիրս՝ Ղուկայ, կամ՝ Ղուկասու աւետարանչին։
[2079] Ոմանք. Ո՞վ Թէովփիլէ։
1. Առաջին պատմութիւնը գրի առայ, ո՛վ Թէոփիլէ, այն բոլոր բաների մասին, ինչ Յիսուս սկսեց անել եւ ուսուցանել սկզբից
1 Առաջին պատմութիւնը ըրի, ո՛վ Թէոփիլոս, այն ամէն բաներուն վրայ, որոնք Յիսուս սկսաւ ընել եւ սորվեցնել։
zohrab-1805▾ eastern-1994▾ western am▾
1:11: Первую книгу написал я [к тебе], Феофил, о всем, что Иисус делал и чему учил от начала
1:1  τὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων, ὦ θεόφιλε, ὧν ἤρξατο ὁ ἰησοῦς ποιεῖν τε καὶ διδάσκειν
1:1. ΤΟΝ (To-the-one) ΜΕΝ (indeed) ΠΡΩΤΟΝ (to-most-before) ΛΟΓΟΝ (to-a-forthee) ἐποιησάμην ( I-did-unto ) περὶ (about) πάντων , ( of-all ,"ὦ (oh) Θεόφιλε, (Deity-cared," ὧν ( of-which ) ἤρξατο ( it-firsted ,"Ἰησοῦς (an-Iesous,"ποιεῖν (to-do-unto) τε (also) καὶ (and) διδάσκειν (to-teach,"
1:1. primum quidem sermonem feci de omnibus o Theophile quae coepit Iesus facere et docereThe former treatise I made, O Theophilus, of all things which Jesus began to do and to teach,
1. The former treatise I made, O Theophilus, concerning all that Jesus began both to do and to teach,
1:1. Certainly, O Theophilus, I composed the first discourse about everything that Jesus began to do and to teach,
1:1. The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,
The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach:

1: Первую книгу написал я [к тебе], Феофил, о всем, что Иисус делал и чему учил от начала
1:1  τὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων, ὦ θεόφιλε, ὧν ἤρξατο ὁ ἰησοῦς ποιεῖν τε καὶ διδάσκειν
1:1. primum quidem sermonem feci de omnibus o Theophile quae coepit Iesus facere et docere
The former treatise I made, O Theophilus, of all things which Jesus began to do and to teach,
1:1. Certainly, O Theophilus, I composed the first discourse about everything that Jesus began to do and to teach,
1:1. The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,
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
1: Первую книгу - слав. "первое слово", греч. ton men prwton logon - очевидное указание на св. Евангелие, написанное ранее Лукою для Феофила (Лк I:1-4). Поставляя новый свой труд в отношение к первому, как второй, св. Лука хочет показать, что и по внешнему содержанию, и по внутреннему существу повествуемых событий эта вторая его книга есть прямое продолжение и развитие первой, давая вместе с нею возможно обстоятельную историю основания, распространения и утверждения Церкви Христовой на земле.

О всем, что Иисус делал... По объяснению Златоуста - "обо всем что особенно важно и нужно", "не опустив ни одной из вещей существенных и необходимых, из которых познается божественность и истинность проповеди" (Феофил). Такие оговорки делаются святыми толкователями ввиду того, что другой евангелист, Иоанн, признал невозможным делом описать все события жизни Господа (Ин XXI:25).

Знаменателен буквальный смысл вышеприведенной фразы: "о всем, что начал Иисус творить и учить..." (wn hrxato o IhsouV poiein te kai didaskein), Дееписатель как бы хочет сказать, что всею своею земною деятельностью Господь Иисус только еще начал, положил начало Своим делам и учению. Продолжением этого начала будет все дальнейшее в делах Его посланников и их преемников до скончания века (Мф XXVIII:20), составляя в целом завершение великого дела Христова, впрочем - не ограничиваемого никакими временами и сроками.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Proofs of Christ's Resurrection; Christ's Address to His Apostles.
1 The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, 2 Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: 3 To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: 4 And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. 5 For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.

In these verses, I. Theophilus is put in mind, and we in him, of St. Luke's gospel, which it will be of use for us to cast an eye upon before we enter upon the study of this book, that we may not only see how this begins where that breaks off, but that, as in water face answers to face, so do the acts of the apostles to the acts of their Master, the acts of his grace.

1. His patron, to whom he dedicates this book (I should rather say his pupil, for he designs, in dedicating it to him, to instruct and direct him, and not to crave his countenance or protection), is Theophilus, v. 1. In the epistle dedicatory before his gospel, he had called him most excellent Theophilus; here he calls him no more than O Theophilus; not that he had lost his excellency, nor that it was diminished and become less illustrious; but perhaps he had now quitted his place, whatever it was, for the sake of which that title was given him,--or he was now grown into years, and despised such titles of respect more than he had done,--or Luke was grown more intimate with him, and therefore could address him with the more freedom. It was usual with the ancients, both Christian and heathen writers, thus to inscribe their writings to some particular persons. But the directing some of the books of the scripture so is an intimation to each of us to receive them as if directed to us in particular, to us by name; for whatsoever things were written aforetime were written for our learning.

2. His gospel is here called the former treatise which he had made, which he had an eye to in writing this, intending this for a continuation and confirmation of that, ton proton logon--the former word. What is written of the gospel is the word as truly as what was spoken; nay, we now know no unwritten word that we are to give credit to, but as it agrees with that which is written. He made the former treatise, and now is divinely inspired to make this, for Christ's scholars must go on towards perfection, Heb. vi. 1. And therefore their guides must help them on, must still teach the people knowledge (Eccl. xii. 9), and not think that their former labours, though ever so good, will excuse them from further labours; but they should rather be quickened and encouraged by them, as St. Luke here, who, because he had laid the foundation in a former treatise, will build upon it in this. Let not this therefore drive out that; let not new sermons and new books make us forget old ones, but put us in mind of them, and help us to improve them.

3. The contents of his gospel were that, all that, which Jesus began both to do and teach; and the same is the subject of the writings of the other three evangelists. Observe, (1.) Christ both did and taught. The doctrine he taught was confirmed by the miraculous works he did, which proved him a teacher come from God (John iii. 2); and the duties he taught were copied out in the holy gracious works he did, for he hath left us an example, and that such as proves him a teacher come from God too, for by their fruits you shall know them. Those are the best ministers that both do and teach, whose lives are a constant sermon. (2.) He began both to do and teach; he laid the foundation of all that was to be taught and done in the Christian church. His apostles were to carry on and continue what he began, and to do and teach the same things. Christ set them in, and then left them to go on, but sent his Spirit to empower them both to do and teach. It is a comfort to those who are endeavouring to carry on the work of the gospel that Christ himself began it. The great salvation at the first began to be spoken by the Lord, Heb. ii. 3. (3.) The four evangelists, and Luke particularly, have handed down to us all that Jesus began both to do and to teach; not all the particulars--the world could not have contained them; but all the heads, samples of all, so many, and in such variety, that by them we may judge of the rest. We have the beginnings of his doctrine (Matt. iv. 17), and the beginnings of his miracles, John ii. 11. Luke had spoken, had treated, of all Christ's sayings and doings, had given us a general idea of them, though he had not recorded each in particular.

4. The period of the evangelical story is fixed to the day in which he was taken up, v. 2. Then it was that he left this world, and his bodily presence was no more in it. St. Mark's gospel concludes with the Lord's being received up into heaven (Mark xvi. 19), and so does St. Luke's, Luke xxiv. 51. Christ continued doing and teaching to the last, till he was taken up to the other work he had to do within the veil.

II. The truth of Christ's resurrection is maintained and evidenced, v. 3. That part of what was related in the former treatise was so material that it was necessary to be upon all occasions repeated. The great evidence of his resurrection was that he showed himself alive to his apostles; being alive, he showed himself so, and he was seen of them. They were honest men, and one may depend upon their testimony; but the question is whether they were not imposed upon, as many a well-meaning man is. No, they were not; for, 1. The proofs were infallible, tekmeria--plain indications, both that he was alive (he walked and talked with them, he ate and drank with them) and that it was he himself, and not another; for he showed them again and again the marks of the wounds in his hands, and feet, and side, which was the utmost proof the thing was capable of or required. 2. They were many, and often repeated: He was seen by them forty days, not constantly residing with them, but frequently appearing to them, and bringing them by degrees to be fully satisfied concerning it, so that all their sorrow for his departure was done away by it. Christ's staying upon earth so long after he had entered upon his state of exaltation and glory, to confirm the faith of his disciples and comfort their hearts, was such an instance of condescension and compassion to believers as may fully assure us that we have a high priest that is touched with the feeling of our infirmities.

III. A general hint given of the instructions he furnished his disciples with, now that he was about to leave them, and they, since he breathed on them and opened their understandings, were better able to receive them. 1. He instructed them concerning the work they were to do: He gave commandments to the apostles whom he had chosen. Note, Christ's choice is always attended with his charge. Those whom he elected into the apostleship expected he should give them preferments, instead of which he gave them commandments. When he took his journey, and gave authority to his servants, and to every one his work (Mark xiii. 34), he gave them commandments through the Holy Ghost, which he was himself filled with as Mediator, and which he had breathed into them. In giving them the Holy Ghost, he gave them his commandments; for the Comforter will be a commander; and his office was to bring to their remembrance what Christ had said. He charged those that were apostles by the Holy Ghost; so the words are placed. It was their receiving the Holy Ghost that sealed their commission, John xx. 22. He was not taken up till after he had given them their charge, and so finished his work. 2. He instructed them concerning the doctrine they were to preach: He spoke to them of the things pertaining to the kingdom of God. He had given them a general idea of that kingdom, and the certain time it should be set up in the world (in his parable, Mark xiii.), but here he instructed them more in the nature of it, as a kingdom of grace in this world and of glory in the other, and opened to them that covenant which is the great charter by which it is incorporated. Now this was intended, (1.) To prepare them to receive the Holy Ghost, and to go through that which they were designed for. He tells them in secret what they must tell the world; and they shall find that the Spirit of truth, when he comes, will say the same. (2.) To be one of the proofs of Christ's resurrection; so it comes in here; the disciples, to whom he showed himself alive, knew that it was he, not only by what he showed them, but by what he said to them. None but he could speak thus clearly, thus fully, of the things pertaining to the kingdom of God. He did not entertain them with discourses of politics or the kingdoms of men, of philosophy or the kingdom of nature, but pure divinity and the kingdom of grace, the things which most nearly concerned them, and those to whom they were sent.

IV. A particular assurance given them that they should now shortly receive the Holy Ghost, with orders given them to expect it (v. 4, 5), he being assembled together with them, probably in the interview at the mountain in Galilee which he had appointed before his death; for there is mention of their coming together again (v. 6), to attend his ascension. Though he had now ordered them to Galilee, yet they must not think to continue there; no, they must return to Jerusalem, and not depart thence. Observe,

1. The command he gives them to wait. This was to raise their expectations of something great; and something very great they had reason to expect from their exalted Redeemer. (1.) They must wait till the time appointed, which is now not many days hence. Those that by faith hope promised mercies will come must with patience wait till they do come, according to the time, the set time. And when the time draws nigh, as now it did, we must, as Daniel, look earnestly for it, Dan. ix. 3. (2.) They must wait in the place appointed, in Jerusalem, for there the Spirit must be first poured out, because Christ was to be as king upon the holy hill of Zion; and because the word of the Lord must go forth from Jerusalem; this must be the mother-church. There Christ was put to shame, and therefore there he will have this honour done him, and this favour is done to Jerusalem to teach us to forgive our enemies and persecutors. The apostles were more exposed to danger at Jerusalem than they would have been in Galilee; but we may cheerfully trust God with our safety, when we keep in the way of our duty. The apostles were now to put on a public character, and therefore must venture in a public station. Jerusalem was the fittest candlestick for those lights to be set up in.

2. The assurance he gives them that they shall not wait in vain.

(1.) The blessing designed them shall come, and they shall find it was worth waiting for; You shall be baptized with the Holy Ghost; that is, [1.] "The Holy Ghost shall be poured out upon you more plentifully than ever." They had already been breathed upon with the Holy Ghost (John xx. 22), and they had found the benefit of it; but now they shall have larger measures of his gifts, graces, and comforts, and be baptized with them, in which there seems to be an allusion to those Old-Testament promises of the pouring out of the Spirit, Joel ii. 28; Isa. xliv. 3; xxxii. 15. [2.] "You shall be cleansed and purified by the Holy Ghost," as the priests were baptized and washed with water, when they were consecrated to the sacred function: "They had the sign; you shall have the thing signified. You shall be sanctified by the truth, as the Spirit shall lead you more and more into it, and have your consciences purged by the witness of the Spirit, that you may serve the living God in the apostleship." [3.] "You shall hereby be more effectually than ever engaged to your Master, and to his guidance, as Israel was baptized unto Moses in the cloud, and in the sea; you shall be tied so fast to Christ that you shall never, for fear of any sufferings, forsake him again, as once you did."

(2.) Now this gift of the Holy Ghost he speaks of,

[1.] As the promise of the Father, which they had heard of him, and might therefore depend upon. First, The Spirit was given by promise, and it was at this time the great promise, as that of the Messiah was before (Luke i. 72), and that of eternal life is now, 1 John ii. 25. Temporal good things are given by Providence, but the Spirit and spiritual blessings are given by promise, Gal. iii. 18. The Spirit of God is not given as the spirit of men is given us, and formed within us, by a course of nature (Zech. xii. 1), but by the word of God. 1. That the gift may be the more valuable, Christ thought the promise of the Spirit a legacy worth leaving to his church. 2. That it may be the more sure, and that the heirs of promise may be confident of the immutability of God's counsel herein. 3. That it may be of grace, peculiar grace, and may be received by faith, laying hold on the promise, and depending upon it. As Christ, so the Spirit, is received by faith. Secondly, It was the promise of the Father, 1. Of Christ's Father. Christ, as Mediator, had an eye to God as his Father, fathering his design, and owning it all along. 2. Of our Father, who, if he give us the adoption of sons, will certainly give us the Spirit of adoption, Gal. iv. 5, 6. He will give the Spirit, as the Father of lights, as the Father of spirits, and as the Father of mercies; it is the promise of the Father. Thirdly, This promise of the Father they had heard from Christ many a time, especially in the farewell sermon he preached to them a little before he died, wherein he assured them, again and again, that the Comforter should come. This confirms the promise of God, and encourages us to depend upon it, that we have heard it from Jesus Christ; for in him all the promises of God are yea, and amen. "You have heard it from me; and I will make it good."

[2.] As the prediction of John Baptist; for so far back Christ here directs them to look (v. 5): "You have not only heard it from me, but you had it from John; when he turned you over to me, he said (Matt. iii. 11), I indeed baptize you with water, but he that comes after me shall baptize you with the Holy Ghost." It is a great honour that Christ now does to John, not only to quote his words, but to make this great gift of the Spirit, now at hand, to be the accomplishment of them. Thus he confirmeth the word of his servants, his messengers, Isa. xliv. 26. But Christ can do more than any of his ministers. It is an honour to them to be employed in dispensing the means of grace, but it his prerogative to give the Spirit of grace. He shall baptize you with the Holy Ghost, shall teach you by his Spirit, and give his Spirit to make intercession in you, which is more than the best ministers preaching with us.

(3.) Now this gift of the Holy Ghost thus promised, thus prophesied of, thus waited for, is that which we find the apostles received in the next chapter, for in that this promise had its full accomplishment; this was it that should come, and we look for no other; for it is here promised to be given not many days hence. He does not tell them how many, because they must keep every day in a frame fit to receive it. Other scriptures speak of the gift of the Holy Ghost to ordinary believers; this speaks of that particular power which, by the Holy Ghost, the first preachers of the gospel, and planters of the church, were endued with, enabling them infallibly to relate to that age, and record to posterity, the doctrine of Christ, and the proofs of it; so that by virtue of this promise, and the performance of it, we receive the New Testament as of divine inspiration, and venture our souls upon it.
Adam Clarke: Commentary on the Bible - 1831
1:1: The former treatise - The Gospel according to Luke, which is here most evidently intended.
O Theophilus - See the note on Luk 1:3.
To do and teach - These two words comprise his miracles and sermons. This introduction seems to intimate that, as he had already in his Gospel given an account of the life and actions of our Lord, so in this second treatise he was about to give an account of the lives and acts of some of the chief apostles, such as Peter and Paul.
Albert Barnes: Notes on the Bible - 1834
1:1: The former treatise - The former book. The Gospel of Luke is here evidently intended. Greek: the former λόγος logos, meaning "a discourse," or "a narrative."
O Theophilus - See the notes on Luk 1:3. Since this book was written to the same individual as the former, it was evidently written with the same design to furnish an authentic and full narrative of events concerning which there would be many imperfect and exaggerated accounts. See Luk 1:1-4. Since these events pertained to the descent of the Spirit, to the spread of the gospel, to the organization of the church, to the kind of preaching by which the church was to be collected and organized, and as the facts in the case constituted a full proof of the truth of the Christian religion, and the conduct of the apostles would be a model for ministers and the church in all future times, it was of great importance that a fair and full narrative of these things should be preserved. Luke was the companion of Paul in his travels, and was an eye-witness of no small part of the transactions recorded in this book. See Act 16:10, Act 16:17; Act 20:1-6; Acts 27; Acts 28. As an eye-witness, he was well qualified to make a record of the leading events of the primitive church. And as he was the companion of Paul, he had every opportunity of obtaining information about the great events of the gospel of Christ.
Of all - That is, of the principal, or most important parts of the life and doctrines of Christ. It cannot mean that he recorded all that Jesus did, as he had omitted many things that have been preserved by the other evangelists. The word "all" is frequently thus used to denote the most important or material facts. See Act 13:10; Ti1 1:16; Jam 1:2; Mat 2:3; Mat 3:5; Act 2:5; Rom 11:26; Col 1:6. In each of these places the word here translated "all" occurs in the original, and means "many, a large part, the principal portion." It has the same use in all languages. "This word often signifies, indefinitely, a large portion or number, or a great part" (Webster).
That Jesus - The Syriac Version adds, "Jesus our Messiah." This version was probably made in the second century.
Began to do ... - This is a Hebrew form of expression; meaning the same thing as that Jesus did and taught. See Gen 9:20, "Noah began to be a farmer," that is, was a farmer. Gen 2:3, in the Septuagint: "Which God began to create and make"; in the Hebrew, "which God created and made." Mar 4:7, "began to send them forth by two and two," that is, sent them forth. See also Mar 10:32; Mar 14:65, "And some began to spit on him"; in the parallel place in Mat 26:67, "they did spit in his face."
To do - This refers to his miracles and his acts of benevolence, including all that he did for man's salvation. It probably includes, therefore, his sufferings, death, and resurrection, as a part of what he has done to save people.
To teach - His doctrines. As the writer had given an account of what the Lord Jesus did, so he was now about to give a narrative of what his apostles did in the same cause, that thus the world might be in possession of an inspired record respecting the establishment of the Christian church. The record of these events preserved in the sacred narrative is one of the greatest blessings that God has conferred on mankind; and one of the highest privileges which people can enjoy is that which has been conferred so abundantly on this age in the possession of the Word of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: former: Luk 1:24
O Theophilus: Luk 1:3
of: Act 2:22; Mat 4:23, Mat 4:24, Mat 11:5; Luk 7:21-23, Luk 24:19; Joh 10:32-38, Joh 18:19-21; Pe1 2:21-23
Geneva 1599
1:1 The (1) former treatise have I made, O Theophilus, of all that Jesus began both to (a) do and teach,
(1) Luke switches over from the history of the Gospel, that is from the history of the sayings and doings of Christ, unto the Acts of the Apostles.
(a) The acts of Jesus are the miracles and deeds which showed his Godhead, and his most perfect holiness, and examples of his doctrine.
John Gill
1:1 The former treatise have I made,.... Meaning the Gospel written by him the Evangelist Luke, for from that he makes a transition to this, beginning here where he there left off; namely, at the ascension of Christ; see Lk 24:51.
O Theophilus; See Gill on Lk 1:3.
of all that Jesus began both to do and teach. This is a summary of his former treatise, his Gospel, which gave an account of what Christ began to do, and did; not of the common and private actions of his life; or of what was done, either in public, or private, throughout the whole of his life; for excepting that of his disputing with the doctors at twelve years of age, no account is given by him of what he did, till he was about thirty years of age; but of his extraordinary actions, of the miracles he wrought; and these not all, and everyone of them; but many of them, and which were sufficient to prove him the Messiah; and particularly of all things he did relating to the salvation of his people; of the whole of his obedience; of his compliance with the ceremonial law; of his submission to baptism; of his holy life and conversation, and entire conformity to the law; of his sufferings and death, how that thereby he made full atonement for sin, brought in an everlasting righteousness, and obtained eternal redemption for his people: and not only Luke, in his Gospel, gave an account of these his actions, but also of many of his excellent discourses, his parables, and his sermons, whether delivered to the people in common, or to his own disciples: and now, as this was the subject of his former book, he intended in this latter to treat, as he does, of what the apostles of Christ began to do and teach.
John Wesley
1:1 The former treatise - In that important season which reached from the resurrection of Christ to his ascension, the former treatise ends, and this begins: this describing the Acts of the Holy Ghost, (by the apostles,) as that does the acts of Jesus Christ. Of all things - In a summary manner: which Jesus began to do - until the day - That is, of all things which Jesus did from the beginning till that day.
Robert Jamieson, A. R. Fausset and David Brown
1:1 INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Acts 1:1-11)
former treatise--Luke's Gospel.
Theophilus--(See on Lk 1:3).
began to do and teach--a very important statement, dividing the work of Christ into two great branches: the one embracing His work on earth, the other His subsequent work from heaven; the one in His own Person, the other by His Spirit; the one the "beginning," the other the continuance of the same work; the one complete when He sat down at the right hand of the Majesty on high, the other to continue till His second appearing; the one recorded in "The Gospels," the beginnings only of the other related in this book of "The Acts." "Hence the grand history of what Jesus did and taught does not conclude with His departure to the Father; but Luke now begins it in a higher strain; for all the subsequent labors of the apostles are just an exhibition of the ministry of the glorified Redeemer Himself because they were acting under His authority, and He was the principle that operated in them all" [OLSHAUSEN].
1:21:2: մինչեւ յօրն պատուիրելոյ առաքելոցն ՚ի ձեռն Հոգւոյն Սրբոյ, զորս ընտրեացն, եւ վերացա՛ւ։
2. մինչեւ այն օրը, երբ Սուրբ Հոգու միջոցով պատուէր տուեց առաքեալներին, որոնց ինքն ընտրել էր, եւ երկինք վերացաւ:
2 Մինչեւ այն օրը, երբ Սուրբ Հոգիին միջոցով պատուէր տուաւ իր ընտրած առաքեալներուն ու համբարձաւ.
մինչեւ յօրն պատուիրելոյ առաքելոցն ի ձեռն Հոգւոյն Սրբոյ` զորս ընտրեացն, եւ վերացաւ:

1:2: մինչեւ յօրն պատուիրելոյ առաքելոցն ՚ի ձեռն Հոգւոյն Սրբոյ, զորս ընտրեացն, եւ վերացա՛ւ։
2. մինչեւ այն օրը, երբ Սուրբ Հոգու միջոցով պատուէր տուեց առաքեալներին, որոնց ինքն ընտրել էր, եւ երկինք վերացաւ:
2 Մինչեւ այն օրը, երբ Սուրբ Հոգիին միջոցով պատուէր տուաւ իր ընտրած առաքեալներուն ու համբարձաւ.
zohrab-1805▾ eastern-1994▾ western am▾
1:22: до того дня, в который Он вознесся, дав Святым Духом повеления Апостолам, которых Он избрал,
1:2  ἄχρι ἧς ἡμέρας ἐντειλάμενος τοῖς ἀποστόλοις διὰ πνεύματος ἁγίου οὓς ἐξελέξατο ἀνελήμφθη·
1:2. ἄχρι (unto-whilst) ἧς (of-which) ἡμέρας (of-a-day) ἐντειλάμενος ( having-finished-in ) τοῖς (unto-the-ones) ἀποστόλοις (unto-setees-off) διὰ (through) πνεύματος (of-a-currenting-to) ἁγίου (of-hallow-belonged) οὓς ( to-which ) ἐξελέξατο ( it-forthed-out ) ἀνελήμφθη: (it-was-taken-up)
1:2. usque in diem qua praecipiens apostolis per Spiritum Sanctum quos elegit adsumptus estUntil the day on which, giving commandments by the Holy Ghost to the apostles whom he had chosen, he was taken up.
2. until the day in which he was received up, after that he had given commandment through the Holy Ghost unto the apostles whom he had chosen:
1:2. instructing the Apostles, whom he had chosen through the Holy Spirit, even until the day on which he was taken up.
1:2. Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:
Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:

2: до того дня, в который Он вознесся, дав Святым Духом повеления Апостолам, которых Он избрал,
1:2  ἄχρι ἧς ἡμέρας ἐντειλάμενος τοῖς ἀποστόλοις διὰ πνεύματος ἁγίου οὓς ἐξελέξατο ἀνελήμφθη·
1:2. usque in diem qua praecipiens apostolis per Spiritum Sanctum quos elegit adsumptus est
Until the day on which, giving commandments by the Holy Ghost to the apostles whom he had chosen, he was taken up.
1:2. instructing the Apostles, whom he had chosen through the Holy Spirit, even until the day on which he was taken up.
1:2. Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:
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
2: До того дня, в который Он вознесся... О вознесении Господа в Евангелии Луки лишь упоминается кратко (XXIV:50-53). Это событие было концом евангельской истории и началом апостольской. Посему св. Лука и предпочитает подробнее сообщить об этом событии в Деяниях.

Вознесению предшествует заповедание - завещание Господа апостолам - дав Святым Духом повеления апостолам - греч. enteΐlamenoV toiV apostoloiV dia PneumatoV agion... буквальное слав.: заповедав апостолам Духом Святым. Здесь разумеется или обетование Его - послать апостолам Духа Святаго, с повелением ждать этого обетования в Иерусалиме (Лк XXIV:49), или заповедь Его им - быть свидетелями и проповедниками во Имя Его покаянию и отпущению грехов во всех языцех, наченше от Иерусалима - (Лк XXIV:47-48).

Это обетование или заповедь и повеление Господа дается, по выражению Дееписателя, Духом Святым. "Так говорится, - толкует блаженный Феофилакт, - не потому, что Сын имел нужду в Духе, но потому, что там, где творит Сын, содействует и соприсутствует Дух, как единосущный..." Сей Св. Дух, по благоволению Отца, исполнявший и Сына Его по человечеству - "не в меру" изобильно (Лк IV:1; XIV:18; Ин III:34); обещается и апостолам, как объединяющее начало Отца, Сына и некупленного Им человечества.

Которых Он избрал... - указание на исключительность полномочий и прав апостольских, в отличие от остальных верующих. Оправданием этой исключительности является и то, что этим лишь избранникам Своим Господь и явил Себя живым по страдании Своем, чтобы они могли быть убежденными и неложными свидетелями и проповедниками о Нем для всего мира.
Adam Clarke: Commentary on the Bible - 1831
1:2: After that he, through the Holy Ghost, etc. - This clause has been variously translated: the simple meaning seems to be this - that Christ communicated the Holy Spirit to his disciples, after his resurrection, as he had not done before. In Luk 24:45, it is said that he opened their understanding, that they might understand the Scriptures; and in Joh 20:22, that he breathed on them, and said, receive ye the Holy Ghost. Previously to this, we may suppose that the disciples were only on particular occasions made partakers of the Holy Spirit; but from this time it is probable that they had a measure of this supernatural light and power constantly resident in them. By this they were not only able to proclaim the truth, but to discern the meaning of all the Old Testament Scriptures which referred to Christ; and to appoint whatever rites or ordinances were necessary for the establishment of his Church. There were many things which the apostles said, did, and decreed, for which they had no verbal instructions from our Lord, at least, none that are recorded in the Gospels; we may therefore conclude that these were suggested to them by that Holy Spirit which now became resident in them, and that it is to this that St. Luke refers in this verse, After that he, through the Holy Ghost, had given commandments unto the apostles.
Albert Barnes: Notes on the Bible - 1834
1:2: Until the day - The 40th day after the resurrection, Act 1:3. See Luk 24:51.
In which he was taken up - In which he ascended to heaven. He was taken up into a cloud, and is represented as having been borne or carried to heaven, Act 1:9.
After that ... - This passage has been variously rendered. The Syriac translates it, "After he had given commandment unto the apostles whom he had chosen by the Holy Spirit." So also the Ethiopic version. Others have joined the words "through the Holy Spirit" to the phrase "was taken up," making it mean that he was taken up by the Holy Spirit. But the most natural and correct translation seems to be what is in our King James Version.
Through the Holy Ghost - To understand this, it is necessary to call to mind the promise that Jesus made before his death, that after his departure, the Holy Spirit would descend to be a guide to his apostles. See Joh 16:7-11, and the notes on that place. It was to be his office to carry forward the work of redemption in applying it to the hearts of people. Whatever was done, therefore, after the death and resurrection of Jesus, was to be regarded as under the unique influence and direction of the Holy Spirit. Even the instructions of Jesus and his commission to the apostles, were to be regarded as coming within the department of the sacred Spirit, or within the province of his unique work. The instructions were given by divine authority, by infallible guidance, and as a part of the work which the Holy Spirit was sent down to accomplish. Under the direction and guidance of that Spirit the apostles were to go forth; by his aid they were to preach the gospel, to organize the church, to establish its order and its doctrines; and hence, the entire work was declared to be by his direction. Though in his larger and more mighty influences the Spirit did not descend until the day of Pentecost (Luk 24:49; compare Acts 2), yet, in some measure, his influence was imparted to the apostles before the ascension of Christ, Joh 20:22.
Had given commandments - Particularly the command to preach the gospel to all nations, Mat 28:19; Mar 16:15-19. It may be worthy of remark, that the word "commandments," as a noun in the plural number, does not occur in the original. The single word which is translated, "had given commandments" is a participle, and means simply "having commanded." There is no need, therefore, of supposing that there is reference here to any other command than to that great and glorious injunction to preach the gospel to every creature. That was a command of so much importance as to be worthy of a distinct record, as constituting the sum of all that the Saviour taught them after his resurrection.
The apostles - The eleven that remained after the treason and death of Judas.
Whom he had chosen - Mat 10:1-4; Luk 6:12-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: the day: Act 1:9; Mar 16:19; Luk 9:51, Luk 24:51; Joh 6:62, Joh 13:1, Joh 13:3, Joh 16:28, Joh 17:13, Joh 20:17; Eph 4:8-10; Ti1 3:16; Heb 6:19, Heb 6:20, Heb 9:24; Pe1 3:22
through: Act 10:38; Isa 11:2, Isa 11:3, Isa 42:1, Isa 48:16, Isa 59:20, Isa 59:21, Isa 61:1; Mat 3:16, Mat 12:28; Joh 1:16, Joh 3:34; Rev 1:1, Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29, Rev 3:16, Rev 3:13, Rev 3:22
given: Mat 28:19; Mar 16:15-19; Luk 24:45-49
the apostles: Act 1:13, Act 10:40-42; Mat 10:1-4; Mar 3:14-19; Luk 6:13-16; Joh 6:70, Joh 13:18; Joh 20:21; Gal 1:1; Eph 2:20; Pe2 3:2; Rev 21:14
John Gill
1:2 Until the day in which he was taken up,.... That is, into heaven. The historian suggests, that his former treatise took in the main and principal things Jesus did and taught, until such time that he ascended to heaven:
after that he, through the Holy Ghost, had given commandments unto the apostles, whom he had chosen: our Lord having chosen twelve of his own free grace and goodness, and not according to their worth and merit, to be his apostles, a little before his ascension to heaven, gave them more express and explicit commands and orders where they should go, into all the world, to all nations; and what they should preach, the whole Gospel, salvation by faith in him, and particularly repentance and remission of sins; and what ordinances they should require believers to attend to; and how they themselves should conduct and behave in their work: the phrase, "through the Holy Ghost", may either be read in connection with "had given commandments", as the Vulgate and Arabic versions read, and as we do; and the sense be, that these commands which Christ gave to his apostles, were not merely his orders, as man, but were what the Holy Ghost was equally concerned in with him, and were from him as God, and so carried a divine authority with them; and at the same time that he gave them to them, he breathed into them the Holy Ghost, whereby they had a more clear view of his doctrines and ordinances, and were more qualified to minister them; and besides, had an intimation given them, that they might expect still greater gifts of the Holy Ghost: or it may be read with the latter clause, "whom he had chosen"; as in the Syriac and Ethiopic versions; and then the meaning is, that just before his being taken up to heaven, he gave some special orders and directions to his apostles, whom he had chosen to that office through the Holy Ghost, and not through human affection in him, or according to any desert of theirs; but as under the influence of the Holy Spirit, with which, as man, he was anointed without measure; and whose gifts and graces he communicated to his disciples, to fit them for the service to which they were appointed: or with the apostles; they being sent by the Holy Ghost, as well as by Christ.
John Wesley
1:2 After having given commandment - In Acts 1:3 St. Luke expresses in general terms what Christ said to his apostles during those forty days. But in the 4th Acts 1:4 and following verses he declares what he said on the day of his ascension. He had brought his former account down to that day; and from that day begins the Acts of the Apostles.
Robert Jamieson, A. R. Fausset and David Brown
1:2 after that he, through the Holy Ghost, had given commandments, &c.--referring to the charge recorded in Mt 28:18-20; Mk 16:15-18; Lk 24:44-49. It is worthy of notice that nowhere else are such communications of the risen Redeemer said to have been given "through the Holy Ghost." In general, this might have been said of all He uttered and all He did in His official character; for it was for this very end that God "gave not the Spirit by measure unto Him" (Jn 3:34). But after His resurrection, as if to signify the new relation in which He now stood to the Church, He signalized His first meeting with the assembled disciples by breathing on them (immediately after dispensing to them His peace) and saying, "Receive ye the Holy Ghost" (Jn 20:22) thus anticipating the donation of the Spirit from His hands (see on Jn 20:21-22); and on the same principle His parting charges are here said to have been given "through the Holy Ghost," as if to mark that He was now all redolent with the Spirit; that what had been husbanded, during His suffering work, for His own necessary uses, had now been set free, was already overflowing from Himself to His disciples, and needed but His ascension and glorification to flow all forth. (See on Jn 7:39.)
1:31:3: Որոց յանդիմա՛ն կացոյց զինքն կենդանի՛ յետ չարչարանացն իւրոց, ՚ի բազում արուեստս յաւուրս քառասուն երեւել նոցա՝ եւ ասել վասն արքայութեանն Աստուծոյ[2080]։ [2080] Ոմանք. Չարչարանաց իւրոց... յաւուրս քառասուն երեւեալ նոցա... արքայութեան Աստուծոյ։
3. Նա իր չարչարանքներից յետոյ իրեն կենդանի ներկայացրեց նրանց առաջ շատ ապացոյցներով՝ քառասուն օրերի ընթացքում երեւալով նրանց եւ խօսելով Աստծու արքայութեան մասին:
3 Որոնց ինքզինք ցուցուց՝ կենդանի, իր չարչարանքներէն յետոյ շատ ապացոյցներով, քառասուն օրուան մէջ անոնց երեւնալով ու Աստուծոյ թագաւորութեանը վրայ խօսելով։
որոց յանդիման կացոյց զինքն կենդանի յետ չարչարանացն իւրոց ի բազում արուեստս յաւուրս քառասուն երեւել նոցա, եւ ասել վասն արքայութեանն Աստուծոյ:

1:3: Որոց յանդիմա՛ն կացոյց զինքն կենդանի՛ յետ չարչարանացն իւրոց, ՚ի բազում արուեստս յաւուրս քառասուն երեւել նոցա՝ եւ ասել վասն արքայութեանն Աստուծոյ[2080]։
[2080] Ոմանք. Չարչարանաց իւրոց... յաւուրս քառասուն երեւեալ նոցա... արքայութեան Աստուծոյ։
3. Նա իր չարչարանքներից յետոյ իրեն կենդանի ներկայացրեց նրանց առաջ շատ ապացոյցներով՝ քառասուն օրերի ընթացքում երեւալով նրանց եւ խօսելով Աստծու արքայութեան մասին:
3 Որոնց ինքզինք ցուցուց՝ կենդանի, իր չարչարանքներէն յետոյ շատ ապացոյցներով, քառասուն օրուան մէջ անոնց երեւնալով ու Աստուծոյ թագաւորութեանը վրայ խօսելով։
zohrab-1805▾ eastern-1994▾ western am▾
1:33: которым и явил Себя живым, по страдании Своем, со многими верными доказательствами, в продолжение сорока дней являясь им и говоря о Царствии Божием.
1:3  οἷς καὶ παρέστησεν ἑαυτὸν ζῶντα μετὰ τὸ παθεῖν αὐτὸν ἐν πολλοῖς τεκμηρίοις, δι᾽ ἡμερῶν τεσσεράκοντα ὀπτανόμενος αὐτοῖς καὶ λέγων τὰ περὶ τῆς βασιλείας τοῦ θεοῦ.
1:3. οἷς ( unto-which ) καὶ (and) παρέστησεν (it-stood-beside) ἑαυτὸν (to-self) ζῶντα (to-lifing-unto) μετὰ (with) τὸ (to-the-one) παθεῖν (to-have-had-experienced) αὐτὸν (to-it) ἐν (in) πολλοῖς ( unto-much ) τεκμηρίοις, (unto-evidencelets,"δι' (through) ἡμερῶν (of-days) τεσσεράκοντα (of-forty) ὀπτανόμενος (being-beheld) αὐτοῖς (unto-them) καὶ (and) λέγων (forthing) τὰ (to-the-ones) περὶ (about) τῆς (of-the-one) βασιλείας (of-a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
1:3. quibus et praebuit se ipsum vivum post passionem suam in multis argumentis per dies quadraginta apparens eis et loquens de regno DeiTo whom also he shewed himself alive after his passion, by many proofs, for forty days appearing to them, and speaking of the kingdom of God.
3. To whom he also shewed himself alive after his passion by many proofs, appearing unto them by the space of forty days, and speaking the things concerning the kingdom of God:
1:3. He also presented himself alive to them, after his Passion, appearing to them throughout forty days and speaking about the kingdom of God with many elucidations.
1:3. To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:
To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:

3: которым и явил Себя живым, по страдании Своем, со многими верными доказательствами, в продолжение сорока дней являясь им и говоря о Царствии Божием.
1:3  οἷς καὶ παρέστησεν ἑαυτὸν ζῶντα μετὰ τὸ παθεῖν αὐτὸν ἐν πολλοῖς τεκμηρίοις, δι᾽ ἡμερῶν τεσσεράκοντα ὀπτανόμενος αὐτοῖς καὶ λέγων τὰ περὶ τῆς βασιλείας τοῦ θεοῦ.
1:3. quibus et praebuit se ipsum vivum post passionem suam in multis argumentis per dies quadraginta apparens eis et loquens de regno Dei
To whom also he shewed himself alive after his passion, by many proofs, for forty days appearing to them, and speaking of the kingdom of God.
1:3. He also presented himself alive to them, after his Passion, appearing to them throughout forty days and speaking about the kingdom of God with many elucidations.
1:3. To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of 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
3: По страдании Своем - т. е. вместе и по смерти Своей, коею заключились страдания.

Со многими верными доказательствами - т. е. что Он действительно воскрес, чему они долго и не умели, и не смели верить; что воскрес действительно Он Сам - распятый и умерший, а не другой кто заменил им Его; что не привидение Его, а подлинный Он Сам опять стал живым среди них, для чего Он вкушал пред ними и был даже осязаем рукою Фомы, и в течение 40: дней вновь продолжал им Свою проповедь о Царствии Божием. Все это, наконец, дотоле апостолам и непонятное и маловероятное, оказалось согласно и с Божественными писаниями, для уразумения которых Воскресший отверз их ум, открыв в этих писаниях все множество других доказательств для веры в него, как истинного Сына Божия, достойного веры всех народов. В продолжение 40: дней... Это точное указание времени пребывания Воскресшего Господа на земле по воскресении имеется только в данном месте Деяний. Евангельские повествования Марка и Луки не дают никаких указаний на это время и говорят о вознесении Господа очень кратко, в общей связи предшествующих событий. А два других евангелиста (Матфей и Иоанн) и вовсе не упоминают о вознесении. Это делает особенно ценным рассматриваемое место книги Деяний, как восполняющее столь важные стороны последних евангельских событий.

О Царствии Божием, т. е. о всем, что касалось до новой жизни людей, искупленных страданиями Спасителя и призванных образовать новое Царство Божие, Царство Мессии, Царство нового Израиля, Церковь Христову. Насколько ученики Христовы нуждались в сем, и как мало они еще проникали в эти тайны истинного Царствия Божия, показывает дальнейшее в 6: ст. Полное же посвящение апостолов Христовых в тайны Царствия Божия и в достойных провозвестников и насадителей его, последовало по сошествии на них Духа Святаго (Ин XVI:12-13), по обетованию Господа.
Adam Clarke: Commentary on the Bible - 1831
1:3: To whom - he showed himself alive - by many infallible proofs - Πολλοις τεκμηριοις; by many proofs of such a nature, and connected with such circumstances, as to render them indubitable; for this is the import of the Greek word τεκμηριον. The proofs were such as these:
1. Appearing to several different persons at different times.
2. His eating and drinking with them.
3. His meeting them in Galilee according to his own appointment.
4. His subjecting his body to be touched and handled by them.
5. His instructing them in the nature and doctrines of his kingdom.
6. His appearing to upwards of five hundred persons at once, Co1 15:6. And,
7. Continuing these public manifestations of himself for forty days.
The several appearances of Jesus Christ, during the forty days of his sojourning with his disciples, between his resurrection and ascension, are thus enumerated by Bishop Pearce:
The first was to Mary Magdalene, and the other Mary, Mat 28:1-9.
The second, to the two disciples on their way to Emmaus, Luk 24:15.
The third, to Simon Peter, Luk 24:34.
The fourth, to ten of the apostles, Thomas being absent, Luk 24:36, and Joh 20:19. (All these four appearances took place on the day of his resurrection.)
The fifth was to the eleven disciples, Thomas being then with them, Joh 20:26.
The sixth, to seven of the apostles in Galilee, at the sea of Tiberias, Joh 21:4.
The seventh, to James, Co1 15:7, most probably in Jerusalem, and when Jesus gave an order for all his apostles to assemble together, as in Act 1:4.
The eighth, when they were assembled together, and when he led them unto Bethany, Luk 24:50, from whence he ascended to heaven. But see the note on Joh 21:14, for farther particulars.
Pertaining to the kingdom of God - Whatever concerned the doctrine, discipline, and establishment of the Christian Church.
Albert Barnes: Notes on the Bible - 1834
1:3: He showed himself - The resurrection of Jesus was the great fact on which the truth of the gospel was to be established. Hence, the sacred writers so often refer to it, and establish it by so many arguments. As the fact of his resurrection lay at the foundation of all that Luke was about to record in his history, it was of importance that he should state clearly the sum of the evidence of it in the beginning of his work.
After his passion - After he suffered, referring particularly to his death as the consummation of his sufferings. The word "passion" with us means commonly excitement or agitation of mind, as love, hope, fear, anger, etc. The original means "after he suffered." The word "passion," applied to the Saviour, denotes his last sufferings. Thus, in the Litany of the Episcopal Church, it is beautifully said, "By thine agony and bloody sweat; by thy cross and passion, good Lord, deliver us." The Greek word of the same derivation is rendered sufferings in Pe1 1:11; Pe1 4:13; Col 1:24.
By many infallible proofs - The word rendered here "infallible proofs" does not occur elsewhere in the New Testament. In Greek authors it denotes an infallible sign or argument by which anything can be certainly known (Schleusner). Here it means the same - evidence that he was alive which could not deceive, or in which they could not be mistaken. That evidence consisted in his eating with them, conversing with them, meeting them at various times and places, working miracles Joh 21:6-7, and uniformly showing himself to be the same friend with whom they had been familiar for more than three years. This evidence was infallible:
(1) Because it was to them unexpected. They had manifestly not believed that he would rise again, Joh 20:25; Luk 24:19-24. There was, therefore, no delusion resulting from any expectation of seeing him, or from a design to impose on people.
(2) it was impossible that they could have been deceived in relation to one with whom they had been familiar for more than three years. No people in the possession of reason could be made to believe that they really saw, talked with, and ate with, a friend whom they had known so long and familiarly, unless it was real.
(3) there were enough of them to avoid the possibility of deception. Though it might be pretended that one man could be imposed on, yet it could not be that an imposition could be practiced for forty days on eleven men, who were all at first incredulous.
(4) he was with them sufficient time to give evidence of his personal identity. It might be pretended, if they had seen him but once, that they were deceived. But they saw him often, and for the space of more than a month.
(5) they saw him in various places and at times in which there could be no deception. If they had pretended that they saw him rise, or saw him at twilight in the morning when he rose, it might have been said that they were deluded by something that was merely the result of imagination. It might have been said that, expecting to see him rise, their hopes, in the agitated state of their minds, deceived them, and that they only fancied that they saw him. But it is not pretended by the sacred writers that they saw him rise. An impostor "would have affirmed this, and would not have omitted it." But the sacred writers affirmed that they saw him after he was risen; when they were free from agitation; when they could judge coolly; in Jerusalem; in their own company when at worship; when journeying to Emmaus; when in Galilee; when he went with them to Mount Olivet; and when he ascended to heaven: and how could they have been deceived in this?
(6) he appeared to them as he had always done, as a friend, companion, and benefactor; he ate with them, performed a miracle before them, was engaged in the same work as he was before he suffered, renewed the same promise of the Holy Spirit, and gave them his commands respecting the work which he had died to establish, and the work which he required them to do - carrying out the same purposes and plans which he had before he died. In all these circumstances it was impossible that they should be deceived.
Being seen of them forty days - There are no less than thirteen different appearances of Jesus to his disciples recorded. For an account of them, see the notes at the end of the gospel of Matthew.
Speaking to them ... - He was not only seen by them, but he continued the same topics of discourse as before his sufferings; thus showing that he was the same person that had suffered, and that his heart was still intent on the same great work. And as his heart was occupied with the same purposes which endued his attention before he suffered, we are taught by this that we should aim at the same great work in all the circumstances of our being. Afflictions, persecutions, and the prospect of death never turned him from his great plan; nor should they be allowed to divert our minds from the great work which God has given us to do.
The things pertaining to the kingdom of God - For an explanation of this phrase, the kingdom of God, see the notes on Mat 3:2. The meaning is, Jesus gave them instructions about the organization, spread, and edification of his church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: he showed: Act 13:31; Mat 28:9, Mat 28:16; Mar 16:10-14; Luke 24:1-53; John 20:1-21:25; Co1 15:5-7; Jo1 1:1
forty: Deu 9:9, Deu 9:18; Kg1 19:8; Mat 4:2
speaking: Act 28:31; Dan 2:44, Dan 2:45; Mat 3:2, Mat 21:43; Luk 17:20, Luk 17:21, Luk 24:44-49; Rom 14:17; Col 1:13; Th1 2:12
Geneva 1599
1:3 (2) To whom also he shewed himself alive after his passion by many (b) infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:
(2) Christ did not immediately ascend into heaven after his resurrection in order to thoroughly prove his resurrection, and with his presence strengthen and encourage his Apostles in the doctrine which they had heard.
(b) He called those things infallible proofs which are otherwise termed necessary: now in that Christ spoke, and walked, and ate, and was felt by many, these are sure signs and proofs that he truly rose again.
John Gill
1:3 To whom also he showed himself alive after his passion,.... That is, after his sufferings and death; for that he suffered many things, and at last death itself, is certain from the acknowledgment of the Jews themselves, who own, that they put him to death on the passover eve (d); as well as from the accounts of the evangelists; and from the soldiers not breaking his legs, when the rest that were crucified with him were broken, because he was already dead; and from his "ricardium" being pierced with a spear, from whence blood and water sprung, after which it was impossible he should be alive; and from the testimony of the centurion who watched him, to whom Pilate sent to know if he was dead, and how long he had been dead; and from his being buried, and lying in the grave so long as he did: and yet after, and not withstanding this, "he showed himself alive"; he raised himself from the dead, and hereby declared himself to be the Son of God with power, which cannot be said of others; there were others that were alive after death, but not by their own power; as the widow of Sarepta's son, the daughter of Jairus, Lazarus, and the widow of Nain's son; but these did not "show themselves alive", as Christ did, who appeared often to his apostles: for after he had first appeared to Mary Magdalene, he showed himself to the two disciples going to Emmaus; then to ten of them, Thomas being absent; after that to them all, Thomas being present, when he convinced him of the truth of his resurrection; after that he appeared to seven of the disciples at the sea of Tiberias; and then to all the apostles; and to five hundred brethren at once on a mountain in Galilee; and once to James alone, and to them all again when he was parted from them and went up to heaven; and so they must be proper and sufficient witnesses of his resurrection: and this evidence of his being alive, he gave to them, by many infallible proofs; or by many signs and tokens, and which were most sure and unquestionable arguments of his being alive; as his eating and drinking with them, walking and talking with them in a free and familiar manner, showing them his hands and his feet, and side, that they might see the scars which the nails and spear had made; and which were not only a proof that he was risen again, but risen again in the same body in which he suffered; and that they might feel and handle him, and know that he was not a spirit, a phantom, a mere apparition, but was really risen and alive: being seen of them forty days; not that he was seen by them for forty days together continually, but at certain times, within the space of forty days; for between his first and last appearance, many others intervening, such a length of time run out; so that it was not a single and sudden appearance that surprised them; but there were many of them, and a distance between them, and this for a considerable term of time; hence they had opportunity of reflecting upon these appearances, and of satisfying themselves of the truth of things. This number of "forty days" is a remarkable one in Scripture. The flood was forty days upon the earth; and so long Moses was in the mount with God; such a number of days the spies were searching the land of Canaan; so many days Goliath presented himself to the armies of Israel; and so long a time Elijah went in the strength of the meat the angel provided for him; and for such a length of time the prophet Ezekiel was to bear the iniquity of the house of Judah; and such a term of time was given out by Jonah for the destruction of Nineveh; and so many days Christ fasted, and was tempted in the wilderness. The Jews pretend (e), that forty days before Jesus was put to death he was led forth, and a crier went before him, declaring, that whoever would, had liberty to testify to his innocence if they could, but no man appeared for him: but this is false; the truth of the matter is, that for forty days after his resurrection he showed himself to his disciples, and by proving the truth of his resurrection, he proved his own innocence and uprightness. If the testimony of Rabbenu Hakadosh, as cited by Galatinus, could be depended on, the Jews had a notion of this forty days' conversation of the Messiah with his disciples, after his resurrection; who say (f),
"the Messiah, after his resurrection, shall converse with the righteous, and they shall hear his precepts "forty days", answerable to those forty days in which he shall be in the wilderness to afflict his soul, before they shall kill him; and these being finished, he shall ascend to heaven, and sit at the right hand of God, as it is said, Ps 110:1.
But this seems rather to be the pious fraud of some Christian, than the words of a Jew: however, they do say (g), that "the days of the Messiah are "forty days", as it is said, Ps 95:10 "forty years long was I grieved"; or, as they interpret it, "shall I be grieved with this generation":
intimating, that the generation of the Messiah, and of the wilderness, would be much alike, and equally grieving to God, and reckoning a day for a year, as the Lord did with that generation, Num 14:33. These forty days Christ was with his disciples, may be an emblem of the forty years which were to run out from his death, to his coming again to take vengeance on the Jewish nation; for so long time was there from thence to the destruction of Jerusalem. And Christ was not only seen of the disciples at certain seasons during this space of time, but he was also heard by them: for it follows,
and speaking of the things pertaining to the kingdom of God; the kingdom of the Messiah, the Gospel dispensation; concerning the doctrines of the Gospel they were to preach, and the ordinances of it they were to administer; concerning the church of God, the nature, order, and officers of it, and the laws and rules by which it should be governed; concerning the kingdom of grace, what it consists of, and wherein it lies; and of the kingdom of glory, of meetness for it, his own grace, and of the right unto it, his own justifying righteousness: some of these things they might have before but very little knowledge of; and may be these are the things he had to say to them, and which, till now, they could not bear; and being no more to be with them in person, he instructs them in them,
(d) T. Bab. Sanhedrin, fol. 43. 1. (e) T. Bab. Sanhedrin, fol. 43. 1. (f) Gale Razeya apud Galatin. de Arcan. Cathol. ver. l. 8. c. 23. (g) T. Bab. Sanhedrin, fol. 99. 1.
John Wesley
1:3 Being seen by them forty days - That is, many times during that space. And speaking of the things pertaining to the kingdom of God - Which was the sum of all his discourses with them before his passion also.
Robert Jamieson, A. R. Fausset and David Brown
1:3 showed himself alive--As the author is about to tell us that "the resurrection of the Lord Jesus" was the great burden of apostolic preaching, so the subject is here filly introduced by an allusion to the primary evidence on which that great fact rests, the repeated and undeniable manifestations of Himself in the body to the assembled disciples, who, instead of being predisposed to believe it, had to be overpowered by the resistless evidence of their own senses, and were slow of yielding even to this (Mk 16:14).
after his passion--or, suffering. This primary sense of the word "passion" has fallen into disuse; but it is nobly consecrated in the phraseology of the Church to express the Redeemer's final endurances.
seen of them forty days--This important specification of time occurs here only.
speaking of--rather "speaking."
the things pertaining to the kingdom of God--till now only in germ, but soon to take visible form; the earliest and the latest burden of His teaching on earth.
1:41:4: Եւ ՚ի հաղորդել ընդ նոսա հացիւ, պատուէր տայր նոցա՝ յԵրուսաղեմէ մի՛ մեկնել, այլ սպասե՛լ աւետեացն Հօր՝ զոր լուարուքն յինէն[2081]։ [2081] Ոմանք. Եւ ՚ի հաղորդելն... զոր լուարուք յինէն։
4. Եւ մի օր նրանց հետ հաց ուտելիս պատուէր տուեց նրանց, որ Երուսաղէմից չմեկնեն, այլ սպասեն Հօր խոստումին, «որը, - ասաց, - լսեցիք ինձնից.
4 Անոնց հետ մէկտեղ գտնուած* ատենը ապսպրեց անոնց, որ Երուսաղէմէն չհեռանան, հապա սպասեն Հօրը խոստումին, որ ըսաւ. «Ինձմէ լսեցիք,
Եւ ի հաղորդել ընդ նոսա հացիւ` պատուէր տայր նոցա յԵրուսաղեմէ մի՛ մեկնել, այլ սպասել աւետեացն Հօր զոր լուարուքն յինէն:

1:4: Եւ ՚ի հաղորդել ընդ նոսա հացիւ, պատուէր տայր նոցա՝ յԵրուսաղեմէ մի՛ մեկնել, այլ սպասե՛լ աւետեացն Հօր՝ զոր լուարուքն յինէն[2081]։
[2081] Ոմանք. Եւ ՚ի հաղորդելն... զոր լուարուք յինէն։
4. Եւ մի օր նրանց հետ հաց ուտելիս պատուէր տուեց նրանց, որ Երուսաղէմից չմեկնեն, այլ սպասեն Հօր խոստումին, «որը, - ասաց, - լսեցիք ինձնից.
4 Անոնց հետ մէկտեղ գտնուած* ատենը ապսպրեց անոնց, որ Երուսաղէմէն չհեռանան, հապա սպասեն Հօրը խոստումին, որ ըսաւ. «Ինձմէ լսեցիք,
zohrab-1805▾ eastern-1994▾ western am▾
1:44: И, собрав их, Он повелел им: не отлучайтесь из Иерусалима, но ждите обещанного от Отца, о чем вы слышали от Меня,
1:4  καὶ συναλιζόμενος παρήγγειλεν αὐτοῖς ἀπὸ ἱεροσολύμων μὴ χωρίζεσθαι, ἀλλὰ περιμένειν τὴν ἐπαγγελίαν τοῦ πατρὸς ἣν ἠκούσατέ μου·
1:4. καὶ (And) συναλιζόμενος ( mustering-together-to ) παρήγγειλεν (it-messaged-beside) αὐτοῖς (unto-them) ἀπὸ (off) Ἰεροσολύμων (of-Hierosoluma') μὴ (lest) χωρίζεσθαι, (to-be-spaced-to,"ἀλλὰ (other) περιμένειν (to-stay-about) τὴν (to-the-one) ἐπαγγελίαν (to-a-messaging-upon-unto) τοῦ (of-the-one) πατρὸς (of-a-Father) ἣν (to-which) ἠκούσατέ (ye-heard) μου: (of-me,"
1:4. et convescens praecepit eis ab Hierosolymis ne discederent sed expectarent promissionem Patris quam audistis per os meumAnd eating together with them, he commanded them, that they should not depart from Jerusalem, but should wait for the promise of the Father, which you have heard (saith he) by my mouth.
4. and, being assembled together with them, he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, , ye heard from me:
1:4. And dining with them, he instructed them that they should not depart from Jerusalem, but that they should wait for the Promise of the Father, “about which you have heard,” he said, “from my own mouth.
1:4. And, being assembled together with [them], commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, [saith he], ye have heard of me.
And, being assembled together with [them], commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, [saith he], ye have heard of me:

4: И, собрав их, Он повелел им: не отлучайтесь из Иерусалима, но ждите обещанного от Отца, о чем вы слышали от Меня,
1:4  καὶ συναλιζόμενος παρήγγειλεν αὐτοῖς ἀπὸ ἱεροσολύμων μὴ χωρίζεσθαι, ἀλλὰ περιμένειν τὴν ἐπαγγελίαν τοῦ πατρὸς ἣν ἠκούσατέ μου·
1:4. et convescens praecepit eis ab Hierosolymis ne discederent sed expectarent promissionem Patris quam audistis per os meum
And eating together with them, he commanded them, that they should not depart from Jerusalem, but should wait for the promise of the Father, which you have heard (saith he) by my mouth.
1:4. And dining with them, he instructed them that they should not depart from Jerusalem, but that they should wait for the Promise of the Father, “about which you have heard,” he said, “from my own mouth.
1:4. And, being assembled together with [them], commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, [saith he], ye have heard of me.
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: И собрав их... - греч. kai sunalizomenoV, слав. точнее - "с ними же и ядый..." Буквально - "и в собрании их вкушав пищу..." Вкушение пищи и повеление не отлучаться от Иерусалима - на первый взгляд как-то кажутся не столь удобосвязуемыми в одно предложение мыслями. Это сочетание мыслей не покажется, однако, странным, если внести в них одну, при беглом чтении ускользающую нотку. Мысль апостола приобретает тогда такой ход: "Он вознесся, дав Святым Духом повеления апостолам, которых Он избрал, которым и явил Себя живым по страдании Своем, со многими верными доказательствами, в продолжение сорока дней являясь им и говоря им о Царствии Божием, обрадовавши их и удостоверив Себя пред ними до того, что даже вкушал пред ними пищу, повелел им от Иерусалима не отлучаться...". Таким образом, выражение "с ними же и ядый" - sunalizomenoV - как бы увенчивает величайшее основание радости апостолов и веры их в Спасителя, Который опять поставил Себя живым пред ними по страдании Своем, уверив это многими верными доказательствами, в числе коих вернейшим и радостнейшим для неверовавших от радости и чудящихся апостолов (Лк XXIV:41) было очевидное пред всеми вкушение пищи.

Не отлучаться от Иерусалима - Господь повелевает апостолам для того, чтобы, начав проповедь в отдаленных местах, они не были бы оболганы, т. е. обозваны лжецами (синакрарий на Вознесение Господне). В Иерусалиме это удалось бы гораздо труднее, ибо столько было, помимо апостолов, других свидетелей и достоверных вестников проповедуемых ими событий. И так еще жив был в памяти всех Сам проповедуемый!

С повелением от Иерусалима не отлучаться соединяется завет - ждать Обещанного от Отца, т. е. ниспослания Утешителя Духа Святаго - Ин XIV:16; XVI:7, 13: и др.

Обещанного от Отца - греч. epaggeian tou patroV... точнее слав. - "обетования Отче" (ср. еще Лк XXIV:49), обетования Отеческого, обетования Отца. Ниспослание Духа Святого Господь называет обетованием Отца, Который еще в Ветхом Завете (Ис XLIV:3: и Ин III:1: и др. ) чрез пророков дал такое обетование об излиянии Духа Святого во времена Мессии.

О чем вы слышали от Меня, - точнее греческий и славянский тексты: hn hkousate mou, "еже (т. е. обетование Отца) слышасте от Мене" - Здесь, таким образом, Господь дает понять, что Его Обетование есть именно то самое обетование Его Отца, которое дано в Ветхом Завете и теперь еще раз высказано устами Сына. Звучит также в словах Господа и та мысль, что Он, как "едино с Отцом", изрек Свое обетование, и это обетование приняло силу, как обетование в тоже время Отца, волю Которого в данном случае творил Сын. Излагая подробнее суть этого Отеческо-Сыновнего обетования, Дееписатель и приводит его словами Сына (Лк III:16; Ин I:33: и паралл. ).
Adam Clarke: Commentary on the Bible - 1831
1:4: And, being assembled together - Instead of συναλιζομενος, being assembled together, several good MSS. and versions read συναυλιζομενος, living or eating together, which refers the conversation reported here to some particular time, when he sat at meat, with his disciples. See Mar 16:14 : Luk 24:41-44. But probably the common reading is to be preferred; and the meeting on a mountain of Galilee is what is here meant.
The promise of the Father - The Holy Spirit, which indeed was the grand promise of the New Testament, as Jesus Christ was of the Old. And as Christ was the grand promise of the Old Testament, during the whole continuance of the old covenant; so is the Holy Ghost, during the whole continuance of the new. As every pious soul that believed in the coming Messiah, through the medium of the sacrifices offered up under the law, was made a partaker of the merit of his death, so every pious soul that believes in Christ crucified is made a partaker of the Holy Spirit. Thus, as the benefit of the death of Christ extended from the foundation of the world till his coming in the flesh, as well as after, so the inspiration of the Holy Spirit has been, and will be continued through the whole lapse of time, till his coming again to judge the world. It is by this Spirit that sin is made known, and by it the blood of the covenant is applied; and indeed, without this, the want of salvation cannot be discovered, nor the value of the blood of the covenant duly estimated. How properly do we still pray, and how necessary is the prayer, "Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy name, through Jesus Christ our Lord! Amen." Communion Service.
Ye have heard of me - In his particular conversations with his disciples, such as those related Joh 14:16-26 (note); Joh 15:26 (note); Joh 16:7-15 (note); to which passages, and the notes on them the reader is requested to refer: but it is likely that our Lord alludes more particularly to the conversation he had with them on one of the mountains of Galilee.
Albert Barnes: Notes on the Bible - 1834
1:4: And being assembled together - Margin, "or, eating together." This sense is given to this place in the Latin Vulgate, the Ethiopic, and the Syriac versions. But the Greek word has not properly this signification. It has the meaning of "congregating, or assembling." It should have been, however, translated in the active sense, "and having assembled them together." The apostles were scattered after his death. But this passage denotes that he had assembled them together by his authority, for the purpose of giving them a charge respecting their conduct when he should have left them. When this occurred does not appear from the narrative; but it is probable that it was not long before his ascension; and it is clear that the place where they were assembled was Jerusalem.
But wait for the promise of the Father - For the fulfillment of the promise respecting the descent of the Holy Spirit made by the Father.
Which ye have heard of me - Which I have made to you. See Joh 14:16, Joh 14:26; Joh 15:26; Joh 16:7-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: being assembled together: or, eating together, Act 10:41; Luk 24:41-43
commanded: Luk 24:49
the promise: Act 2:33; Mat 10:20; Luk 11:13, Luk 12:12; Joh 7:39, Joh 14:16, Joh 14:26-28, Joh 15:26; Joh 16:7-15, Joh 20:22
Geneva 1599
1:4 And, being (c) assembled together with [them], commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, [saith he], ye have heard of me.
(c) They were dispersed here and there, but he gathers them together so that all of them might together be witnesses of his resurrection.
John Gill
1:4 And being assembled together with them,.... At their last meeting at Bethany, or Mount Olivet, which was by appointment: some render the words, as the Vulgate Latin, "and eating with them"; which was one of the proofs he gave of his being alive; and so the Syriac version renders it, "and when he had ate bread with them", and the Ethiopic version, "and dining with them", which he might do more than once; see Jn 21:12 this was the last time, when he
commanded them that they should not depart from Jerusalem; which does not necessarily infer, that they were then at Jerusalem; for they might be, and they seem rather to be at Bethany, or on the Mount of Olives, from whence they afterwards returned to Jerusalem; and from thence they had orders not to depart, where the blood of Christ had been shed, and where were his greatest enemies, and where the disciples might have no inclination to have gone, and much less to abide, but so it must be, partly for the glorifying of Christ by the effusion of his Spirit on the apostles in the place where he had suffered the most reproach; and partly because the Gospel, the word of the Lord, was to go out of this place, according to the prophecy in Is 2:3 as also because a Gospel church was to be fixed there, and a very large number of souls to be converted, and added to it: wherefore they were bid to go thither, and not stir from thence,
but wait for the promise of the Father; that is, the pouring forth of the Spirit, which God the Father of Christ; and of his people, had promised should be in the last days, Joel 2:28 and which Christ had promised his disciples from the Father, Jn 14:16.
which, saith he, ye have heard of me; or "by", or "out of my mouth", as the Vulgate Latin and Ethiopic versions, and Beza's most ancient copy read; referring to the above passages, or to what follows: and which he the rather mentions, to assure them of its accomplishment, since it was both a promise of the Father, all whose promises are yea and amen; and he had also told them of it, neither of whose words could possibly fall to the ground.
John Wesley
1:4 Wait for the promise of the Father, which ye have heard from me - When he was with them a little before, as it is recorded, Lk 24:49.
Robert Jamieson, A. R. Fausset and David Brown
1:4 should not depart from Jerusalem--because the Spirit was to glorify the existing economy, by descending on the disciples at its metropolitan seat, and at the next of its great festivals after the ascension of the Church's Head; in order that "out of Zion might go forth the law, and the word of the Lord from Jerusalem" (Is 2:3; and compare Lk 24:49).
1:51:5: Զի Յովհաննէս մկրտեաց ՚ի ջուր. այլ դուք մկրտիցիք ՚ի Հոգի՛ն Սուրբ, ո՛չ յետ բազում ինչ աւուրցս այսոցիկ[2082]։ [2082] Ոսկան. Բազմաց ինչ աւուրց։
5. որովհետեւ Յովհաննէսը մկրտեց ջրով, բայց դուք այս օրերից ոչ շատ յետոյ պիտի մկրտուէք Սուրբ Հոգով»:
5 Վասն զի իրա՛ւ Յովհաննէս ջրով մկրտեց, բայց դուք շատ օրեր չանցած Սուրբ Հոգիով պիտի մկրտուիք»։
Զի Յովհաննէս մկրտեաց ի ջուր, այլ դուք մկրտիցիք ի Հոգին Սուրբ, ոչ յետ բազում ինչ աւուրցս այսոցիկ:

1:5: Զի Յովհաննէս մկրտեաց ՚ի ջուր. այլ դուք մկրտիցիք ՚ի Հոգի՛ն Սուրբ, ո՛չ յետ բազում ինչ աւուրցս այսոցիկ[2082]։
[2082] Ոսկան. Բազմաց ինչ աւուրց։
5. որովհետեւ Յովհաննէսը մկրտեց ջրով, բայց դուք այս օրերից ոչ շատ յետոյ պիտի մկրտուէք Սուրբ Հոգով»:
5 Վասն զի իրա՛ւ Յովհաննէս ջրով մկրտեց, բայց դուք շատ օրեր չանցած Սուրբ Հոգիով պիտի մկրտուիք»։
zohrab-1805▾ eastern-1994▾ western am▾
1:55: ибо Иоанн крестил водою, а вы, через несколько дней после сего, будете крещены Духом Святым.
1:5  ὅτι ἰωάννης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ ἐν πνεύματι βαπτισθήσεσθε ἁγίῳ οὐ μετὰ πολλὰς ταύτας ἡμέρας.
1:5. ὅτι (to-which-a-one) Ἰωάνης (an-Ioanes) μὲν (indeed) ἐβάπτισεν (it-immersed-to) ὕδατι, (unto-a-water,"ὑμεῖς (ye) δὲ (moreover) ἐν (in) πνεύματι (unto-a-currenting-to) βαπτισθήσεσθε (ye-shall-be-immersed-to) ἁγίῳ (unto-hallow-belonged) οὐ (not) μετὰ (with) πολλὰς ( to-much ) ταύτας (to-the-ones-these) ἡμέρας. (to-days)
1:5. quia Iohannes quidem baptizavit aqua vos autem baptizabimini Spiritu Sancto non post multos hos diesFor John indeed baptized with water: but you shall be baptized with the Holy Ghost, not many days hence.
5. For John indeed baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.
1:5. For John, indeed, baptized with water, but you shall be baptized with the Holy Spirit, not many days from now.”
1:5. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.
For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence:

5: ибо Иоанн крестил водою, а вы, через несколько дней после сего, будете крещены Духом Святым.
1:5  ὅτι ἰωάννης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ ἐν πνεύματι βαπτισθήσεσθε ἁγίῳ οὐ μετὰ πολλὰς ταύτας ἡμέρας.
1:5. quia Iohannes quidem baptizavit aqua vos autem baptizabimini Spiritu Sancto non post multos hos dies
For John indeed baptized with water: but you shall be baptized with the Holy Ghost, not many days hence.
1:5. For John, indeed, baptized with water, but you shall be baptized with the Holy Spirit, not many days from now.”
1:5. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.
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
5: Ибо Иоанн крестил водою... Слав. - "яко Иоанн ибо крестил есть водою...", греч. oti IwannhV и т. д. Это oti - стоит в очевидной связи с предыдущим hkousate, пояснительно связывая оба предложения, которые должны быть переведены так: "ждать обетования Отца, которое вы слышали от Меня", а именно: что Иоанн крестил водою, а вы... и т. д. Русское ибо, если переводить греческое oti, то совершенно неверно; если men (oti IwannhV men...), то совершенно излишне, так как men... de - непереводимые частицы. Собственно непосредственную связь oti надо полагать с дальнейшим "имате креститися...". В таком случае выражение "Иоанн крестил водою" получает значение простой вставки Дееписателя, не подразумеваемой в выражении Господа "еже слышасте"; к такому пониманию дела побуждает то обстоятельство, что в Евангелии этих слов не усвояется самому Господу, а лишь Иоанну (Лк III:16; Ин I:33: и парал. ), хотя мог, конечно, сказать их и Сам Господь, далеко не все изречения коего вошли в Евангелие. Выражение "креститься Духом Святым" в соответствие крещению водою означает всецелое исполнение дарами Духа Святого, как бы погружение в Его очищающую и оживотворяющую благодать. Об этом так рассуждает св. Кирилл Иерусалимский: "не частная это благодать, но всесовершенная сила, ибо как погружающийся и крестящийся в водах отовсюду окружается водами, так и Духом крещены они были всецело; но вода омывает внешность, а Дух, ничего не исключая, все крещает до внутренности самой души. И чему дивиться?.. Если огонь, входя внутрь грубого железа, целый состав его делает огнем и холодное раскаляется, черное начинает светиться; и если огонь, будучи веществом и проникая в вещество железа, действует так беспрепятственно, то чему дивиться, если Дух Святой входит во внутренность самой души?.. "

Чрез несколько дней после сего... - опять неточный перевод греч. ou meta pollaV tautaV hmeraV, слав. точнее - не по мнозех сих днех - после немногих дней или немного дней спустя. Это произошло именно через десять дней. Столько судил Господь апостолам Своим ждать Обетованного Утешителя. Не больше и не меньше. Не больше потому, что дальнейшее продолжение дней ожидания утомило бы ожидавших, допустило бы в их души рассеянность, невнимание, и это делало бы менее плодотворным тихое веяние и почитание на них Духа Божия. Не меньше - потому, что преждевременное пресечение дней ожидания оставило бы души многих в недостаточно напряженной жажде Утешителя, в недостаточно созревшем сознании важности предстоящего, в недостаточно оцененной драгоценности и утешительности Грядущего, что все также ослабляло бы силу и значение пришествия Духа Божия.
Adam Clarke: Commentary on the Bible - 1831
1:5: Ye shall be baptized with the Holy Ghost not many days hence - This must refer to some conversation that is not distinctly related by the evangelists; as these identical words do not occur in any of the preceding histories. The Codex Bezae reads this passage thus: but ye shall be baptized with the Holy Ghost, which ye shall receive not many days hence. John baptized with water, which was a sign of penitence, in reference to the remission of sin; but Christ baptizes with the Holy Ghost, for the destruction of sin, the illumination of the mind, and the consolation of the heart. John's baptism was in reference to the spiritual kingdom; but Christ's baptism established and maintained that kingdom. From this passage we may also learn that baptism does not always mean being plunged or immersed in water; for as this promise most evidently refers to the communication of the Holy Spirit on the following pentecost, and then he sat upon each as a cloven tongue of fire, this certainly has more affinity to sprinkling than to plunging. However, the mode of administering the sign is of very little consequence; and which is the best mode is exceedingly dubious: the stress should be laid on receiving the thing signified - the Holy Ghost, to illuminate, regenerate, refine, and purify the heart. With this, sprinkling or immersion are equally efficient: without this, both are worth nothing.
Albert Barnes: Notes on the Bible - 1834
1:5: For John truly baptized ... - These are the words of Jesus to his apostles, and he evidently has reference to what was said of John's baptism compared with his own in Mat 3:11; Joh 1:33. In those verses John is represented as baptizing with water, but the Messiah who was to come, as baptizing with the Holy Spirit and with fire. This promise was now about to be fulfilled in a remarkable manner. See Acts 2.
Not many days hence - This was probably spoken not long before his ascension, and of course not many days before the day of Pentecost.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: John: Act 11:15, Act 19:4; Mat 3:11; Luk 3:16; Joh 1:31; Co1 12:13; Tit 3:5
but: Act 2:1-4, Act 2:16-21, Act 10:45, Act 11:15; Joe 2:28-32, Joe 3:18
Geneva 1599
1:5 For John truly baptized with water; but ye shall be baptized (d) with the Holy Ghost not many days hence.
(d) Either by the Father, or by me: so that either the Father or Christ is set here contrasted with John, as the Holy Spirit is contrasted with water, as things that are comparable to one another.
John Gill
1:5 For John truly baptized with water,.... Or "in water", as he himself says, Mt 3:11 John's baptism was water baptism, an immersion of persons in water: he was the first administrator of it, and therefore is here mentioned by name; and his, and the baptism of the Spirit, are opposed; for there were others, as the disciples of Christ, that baptized in water as well as John: and these words are not to be understood of the words of the Lord, by the mouth of John, which the disciples heard, for they were not then called when John spoke the words in Mt 3:11 nor indeed are they the same with these; but these are the words of Christ himself, and which the apostles heard from his own mouth, as is clear from Acts 11:16 though they are not recorded by any of the evangelists; and these are not the only words which Luke repeats, that the evangelists are silent about; see Acts 20:35.
but ye shall be baptized with the Holy Ghost; that is, by himself; for it is Christ's prerogative to baptize with the Spirit, as John foretold of him, and it designs such an extraordinary and plentiful donation of the gifts of the Spirit, as may be expressed by a baptism; in which the apostles, on the day of "Pentecost", were, as it were, to be immersed, and with them covered; as Cyril of Jerusalem (h) observes,
"as he, , "who is plunged in water, and baptized", is encompassed by the water on every side, so are they that are wholly baptized by the Spirit.
Not many days hence; within ten days, for this was on the fortieth day from his death, which was at the passover, these words were said; and on the fiftieth day from thence was the feast of Pentecost, when this had its fulfilment,
(h) Cateches. 17. sect. 8. p. 247.
John Wesley
1:5 Ye shall be baptized with the Holy Ghost - And so are all true believers to the end of the world. But the extraordinary gifts of the Holy Ghost also are here promised.
Robert Jamieson, A. R. Fausset and David Brown
1:5 ye shall be baptized with the Holy Ghost not many days hence--ten days hence, as appears from Lev 23:15-16; but it was expressed thus indefinitely to exercise their faith.
1:61:6: Եւ նոքա մատուցեալ հարցանէի՛ն զնա՝ եւ ասէին. Տէր՝ եթէ ՚ի ժամանակի՞ աստ յայսմիկ հասուցանելոց իցես զարքայութիւնն Իսրայէլի։
6. Նրանք, մօտենալով, հարցրին նրան եւ ասացին. «Տէ՛ր, այս ժամանակո՞ւմ է, որ վերահաստատելու ես Իսրայէլի թագաւորութիւնը»:
6 Անոնք ալ մէկտեղ գալով՝ կը հարցնէին իրեն ու կ’ըսէին. «Տէ՛ր, Իսրայէլի թագաւորութիւնը այս ժամանակի՞ն նորէն պիտի հաստատես»։
Եւ նոքա [2]մատուցեալ հարցանէին զնա եւ ասէին. Տէր, եթէ ի ժամանակի՞ աստ յայսմիկ հասուցանելոց իցես զարքայութիւն Իսրայելի:

1:6: Եւ նոքա մատուցեալ հարցանէի՛ն զնա՝ եւ ասէին. Տէր՝ եթէ ՚ի ժամանակի՞ աստ յայսմիկ հասուցանելոց իցես զարքայութիւնն Իսրայէլի։
6. Նրանք, մօտենալով, հարցրին նրան եւ ասացին. «Տէ՛ր, այս ժամանակո՞ւմ է, որ վերահաստատելու ես Իսրայէլի թագաւորութիւնը»:
6 Անոնք ալ մէկտեղ գալով՝ կը հարցնէին իրեն ու կ’ըսէին. «Տէ՛ր, Իսրայէլի թագաւորութիւնը այս ժամանակի՞ն նորէն պիտի հաստատես»։
zohrab-1805▾ eastern-1994▾ western am▾
1:66: Посему они, сойдясь, спрашивали Его, говоря: не в сие ли время, Господи, восстановляешь Ты царство Израилю?
1:6  οἱ μὲν οὗν συνελθόντες ἠρώτων αὐτὸν λέγοντες, κύριε, εἰ ἐν τῶ χρόνῳ τούτῳ ἀποκαθιστάνεις τὴν βασιλείαν τῶ ἰσραήλ;
1:6. Οἱ (The-ones) μὲν (indeed) οὖν (accordingly) συνελθόντες ( having-had-came-together ) ἠρώτων (they-were-entreating-unto) αὐτὸν (to-it) λέγοντες ( forthing ,"Κύριε, (Authority-belonged,"εἰ (if) ἐν (in) τῷ (unto-the-one) χρόνῳ (unto-an-interim) τούτῳ (unto-the-one-this) ἀποκαθιστάνεις (thou-stand-down-off) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τῷ (unto-the-one) Ἰσραήλ; (unto-an-Israel?"
1:6. igitur qui convenerant interrogabant eum dicentes Domine si in tempore hoc restitues regnum IsrahelThey therefore who were come together, asked him, saying: Lord, wilt thou at this time restore again the kingdom of Israel?
6. They therefore, when they were come together, asked him, saying, Lord, dost thou at this time restore the kingdom to Israel?
1:6. Therefore, those who had assembled together questioned him, saying, “Lord, is this the time when you will restore the kingdom of Israel?”
1:6. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?
When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel:

6: Посему они, сойдясь, спрашивали Его, говоря: не в сие ли время, Господи, восстановляешь Ты царство Израилю?
1:6  οἱ μὲν οὗν συνελθόντες ἠρώτων αὐτὸν λέγοντες, κύριε, εἰ ἐν τῶ χρόνῳ τούτῳ ἀποκαθιστάνεις τὴν βασιλείαν τῶ ἰσραήλ;
1:6. igitur qui convenerant interrogabant eum dicentes Domine si in tempore hoc restitues regnum Israhel
They therefore who were come together, asked him, saying: Lord, wilt thou at this time restore again the kingdom of Israel?
1:6. Therefore, those who had assembled together questioned him, saying, “Lord, is this the time when you will restore the kingdom of Israel?”
1:6. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?
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
6: Не в сие ли время?.. - греч. ei en tw cronw tontw, - т. е. спустя немного дней, когда ученики будут крещены Духом Святым (ст. 5). Восстановляешь царства Израилю... - греч. apokaqistaneiV thn basileian tw Israhl... Апостолы выражают, очевидно, обычные представления о земном царствовании Мессии, с порабощением всех других народов и с усвоением израильскому народу земного величия, славы и могущества. Тако быша еще косни (отсталы) ученицы - заметим словами церковной песни. Научаемые в продолжение сорока дней о Царствии Божием явившимся Спасителем, они все еще "не совсем ясно понимали, что такое это Царствие, так как не были еще научены Духом.... все еще привязаны были к предметам чувствительным, хотя и не настолько, как прежде; они еще не сделались лучшими, - впрочем, о Христе думали уже выше" (Злат. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Christ's Address to His Apostles; Christ's Ascension into Heaven.
6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? 7 And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. 8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judæa, and in Samaria, and unto the uttermost part of the earth. 9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. 10 And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; 11 Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.

In Jerusalem Christ, by his angel, had appointed his disciples to meet him in Galilee; there he appointed them to meet him in Jerusalem again, such a day. Thus he would try their obedience, and it was found ready and cheerful; they came together, as he appointed them, to be the witnesses of his ascension, of which we have here an account. Observe,

I. The question they asked him at this interview. They came together to him, as those that had consulted one another about it, and concurred in the question nemine contradicente--unanimously; they came in a body, and put it to him as the sense of the house, Lord, wilt thou at this time restore again the kingdom to Israel? Two ways this may be taken:--

1. "Surely thou wilt not at all restore it to the present rulers of Israel, the chief priests and the elders, that put thee to death, and, to compass that design, tamely gave up the kingdom to Cæsar, and owned themselves his subjects. What! Shall those that hate and persecute thee and us be trusted with power? This be far from thee." Or rather,

2. "Surely thou wilt now restore it to the Jewish nation, as far as it will submit to thee as their king." Now two things were amiss in this question:--

(1.) Their expectation of the thing itself. They thought Christ would restore the kingdom to Israel, that is, that he would make the nation of the Jews as great and considerable among the nations as it was in the days of David and Solomon, of Asa and Jehoshaphat; that, as Shiloh, he would restore the sceptre to Judah, and the lawgiver; whereas Christ came to set up his own kingdom, and that a kingdom of heaven, not to restore the kingdom to Israel, an earthly kingdom. See here, [1.] How apt even good men are to place the happiness of the church too much in external pomp and power; as if Israel could not be glorious unless the kingdom were restored to it, nor Christ's disciples honoured unless they were peers of the realm; whereas we are told to expect the cross in this world, and to wait for the kingdom in the other world. [2.] How apt we are to retain what we have imbibed, and how hard it is to get over the prejudices of education. The disciples, having sucked in this notion with their milk that the Messiah was to be a temporal prince, were long before they could be brought to have any idea of his kingdom as spiritual. [3.] How naturally we are biassed in favour of our own people. They thought God would have no kingdom in the world unless it were restored to Israel; whereas the kingdoms of this world were to become his, in whom he would be glorified, whether Israel should sink or swim. [4.] How apt we are to misunderstand scripture--to understand that literally which is spoken figuratively, and to expound scripture by our schemes, whereas we ought to form our schemes by the scriptures. But, when the Spirit shall be poured out from on high, our mistakes will be rectified, as the apostles' soon after were.

(2.) Their enquiry concerning the time of it: "Lord, wilt thou do it at this time? Now that thou hast called us together is it for this purpose, that proper measures may be concerted for the restoring of the kingdom to Israel? Surely there cannot be a more favourable juncture than this." Now herein they missed their mark, [1.] That they were inquisitive into that which their Master had never directed nor encouraged them to enquire into. [2.] That they were impatient for the setting up of that kingdom in which they promised themselves so great a share, and would anticipate the divine counsels. Christ had told them that they should sit on thrones (Luke xxii. 30), and now nothing will serve them but they must be in the throne immediately, and cannot stay the time; whereas he that believeth doth not make haste, but is satisfied that God's time is the best time.

II. The check which Christ gave to this question, like that which he had a little before given to Peter's enquiry concerning John, What is that to thee? v. 7, It is not for you to know the times and seasons. He does not contradict their expectation that the kingdom would be restored to Israel, because that mistake would soon be rectified by the pouring out of the Spirit, after which they never had any more thoughts of the temporal kingdom; and also because there is a sense of the expectation which is true, the setting up of the gospel kingdom in the world; and their mistake of the promise shall not make it of no effect; but he checks their enquiry after the time.

1. The knowledge of this is not allowed to them: It is not for you to know, and therefore it is not for you to ask. (1.) Christ is now parting from them, and parts in love; and yet he gives them this rebuke, which is intended for a caution to his church in all ages, to take heed of splitting upon the rock which was fatal to our first parents--an inordinate desire of forbidden knowledge, and intruding into things which we have not seen because God has not shown them. Nescire velle quæ magister maximus docere non vult, erudita inscitia est--It is folly to covet to be wise above what is written, and wisdom to be content to be no wiser. (2.) Christ had given his disciples a great deal of knowledge above others (to you it is given to know the mysteries of the kingdom of God), and had promised them his Spirit, to teach them more; now, lest they should be puffed up with the abundance of the revelations, he here lets them understand that there were some things which it was not for them to know. We shall see how little reason we have to be proud of our knowledge when we consider how many things we are ignorant of. (3.) Christ had given his disciples instructions sufficient for the discharge of their duty, both before his death and since his resurrection, and in this knowledge he will have them to be satisfied; for it is enough for a Christian, in whom vain curiosity is a corrupt humour, to be mortified, and not gratified. (4.) Christ had himself told his disciples the things pertaining to the kingdom of God, and had promised that the Spirit should show them things to come concerning it, John xvi. 13. He had likewise given them signs of the times, which it was their duty to observe, and a sin to overlook, Matt. xxiv. 33; xvi. 3. But they must not expect nor desire to know either all the particulars of future events or the exact times of them. It is good for us to be kept in the dark, and left at uncertainty concerning the times and moments (as Dr. Hammond reads it) of future events concerning the church, as well as concerning ourselves,--concerning all the periods of time and the final period of it, as well as concerning the period of our own time.


Prudens futuri temporis exitum
Caliginosa nocte premit Deus--

But Jove, in goodness ever wise,
Hath hid, in clouds of thickest night,
All that in future prospect lies
Beyond the ken of mortal sight.--HOR.
As to the times and seasons of the year, we know, in general, there will be summer and winter counterchanged, but we know not particularly which day will be fair or which foul, either in summer or in winter; so, as to our affairs in this world, when it is a summer-time of prosperity, that we may not be secure, we are told there will come a wintertime of trouble; and in that winter, that we may not despond and despair, we are assured that summer will return; but what this or that particular day will bring forth we cannot tell, but must accommodate ourselves to it, whatever it is, and make the best of it.

2. The knowledge of it is reserved to God as his prerogative; it is what the Father hath put in his own power; it is hid with him. None besides can reveal the times and seasons to come. Known unto God are all his works, but not to us, ch. xv. 18. It is in his power, and in his only, to declare the end from the beginning; and by this he proves himself to be God, Isa. xlvi. 10. "And though he did think fit sometimes to let the Old-Testament prophets know the times and the seasons (as of the Israelites' bondage in Egypt four hundred years, and in Babylon seventy years), yet he has not fit to let you know the times and seasons, no not just how long it shall be before Jerusalem be destroyed, though you be so well assured of the thing itself. He hath not said that he will not give you to know something more than you do of the times and seasons;" he did so afterwards to his servant John; "but he has put it in his own power to do it or not, as he thinks fit;" and what is in that New-Testament prophecy discovered concerning the times and the seasons is so dark, and hard to be understood, that, when we come to apply it, it concerns us to remember this work, that it is not for us to be positive in determining the times and the seasons. Buxtorf mentions a saying of the rabbin concerning the coming of the Messiah: Rumpatur spiritus eorum qui supputant tempora--Perish the men who calculate the time.

III. He appoints them their work, and with authority assures them of an ability to go on with it, and of success in it. "It is not for you to know the times and the seasons--this would do you no good; but know this (v. 8) that you shall receive a spiritual power, by the descent of the Holy Ghost upon you, and shall not receive it in vain, for you shall be witnesses unto me and my glory; and your testimony shall not be in vain, for it shall be received here in Jerusalem, in the country about, and all the world over," v. 8. If Christ make us serviceable to his honour in our own day and generation, let this be enough for us, and let not us perplex ourselves about times and seasons to come. Christ here tells them,

1. That their work should be honourable and glorious: You shall be witnesses unto me. (1.) They shall proclaim him king, and publish those truths to the world by which his kingdom should be set up, and he would rule. They must openly and solemnly preach his gospel to the world. (2.) They shall prove this, shall confirm their testimony, not as witnesses do, with an oath, but with the divine seal of miracles and supernatural gifts: You shall be martyrs to me, or my martyrs, as some copies read it; for they attested the truth of the gospel with their sufferings, even unto death.

2. That their power for this work should be sufficient. They had not strength of their own for it, nor wisdom nor courage enough; they were naturally of the weak and foolish things of the world; they durst not appear as witnesses for Christ upon his trial, neither as yet were they able. "But you shall receive the power of the Holy Ghost coming upon you" (so it may be read), "shall be animated and actuated by a better spirit than your own; you shall have power to preach the gospel, and to prove it out of the scriptures of the Old Testament" (which, when they were filled with the Holy Ghost, they did to admiration, ch. xviii. 28), "and to confirm it both by miracles and by sufferings." Note, Christ's witnesses shall receive power for that work to which he calls them; those whom he employs in his service he will qualify for it, and will bear them out in it.

3. That their influence should be great and very extensive: "You shall be witnesses for Christ, and shall carry his cause," (1.) "In Jerusalem; there you must begin, and many there will receive your testimony; and those that do not will be left inexcusable." (2.) "Your light shall thence shine throughout all Judea, where before you have laboured in vain." (3.) "Thence you shall proceed to Samaria, though at your first mission you were forbidden to preach in any of the cities of the Samaritans." (4.) "Your usefulness shall reach to the uttermost part of the earth, and you shall be blessings to the whole world."

IV. Having left these instructions with them, he leaves them (v. 9): When he had spoken these things, and had said all that he had to say, he blessed them (so we were told, Luke xxiv. 50); and while they beheld him, and had their eye fixed upon him, receiving his blessing, he was gradually taken up, and a cloud received him out of their sight. We have here Christ's ascending on high; not fetched away, as Elijah was, with a chariot of fire and horses of fire, but rising to heaven, as he rose from the grave, purely by his own power, his body being now, as the bodies of the saints will be at the resurrection, a spiritual body, and raised in power and incorruption. Observe, 1. He began his ascension in the sight of his disciples, even while they beheld. They did not see him come up out of the grave, because they might see him after he had risen, which would be satisfaction enough; but they saw him go up towards heaven, and had actually their eye upon him with so much care and earnestness of mind that they could not be deceived. It is probable that he did not fly swiftly up, but moved upwards gently, for the further satisfaction of his disciples. 2. He vanished out of their sight, in a cloud, either a thick cloud, for God said that he would dwell in the thick darkness; or a bright cloud, to signify the splendour of his glorious body. It was a bright cloud that overshadowed him in his transfiguration, and most probably this was so, Matt. xvii. 5. This cloud received him, it is probable, when he had gone about as far from the earth as the clouds generally are; yet it was not such a spreading cloud as we commonly see, but such as just served to enclose him. Now he made the clouds his chariot, Ps. civ. 3. God had often come down in a cloud; now he went up in one. Dr. Hammond thinks that the clouds receiving him here were the angels receiving him; for the appearance of angels is ordinarily described by a cloud, comparing Exod. xxv. 22 with Lev. xvi. 2. By the clouds there is a sort of communication kept up between the upper and lower world; in them the vapours are sent up from the earth, and the dews sent down from heaven. Fitly therefore does he ascend in a cloud who is the Mediator between God and man, by whom God's mercies come down upon us and our prayers come up to him. This was the last that was seen of him. The eyes of a great many witnesses followed him into the cloud; and, if we would know what became of him then, we may find (Dan. vii. 13), That one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him in the clouds as he came near before him.

V. The disciples, when he had gone out of their sight, yet still continued looking up stedfastly to heaven (v. 10), and this longer than it was fit they should; and why so? 1. Perhaps they hoped that Christ would presently come back to them again, to restore the kingdom to Israel, and were loth to believe they should now part with him for good and all; so much did they still dote upon his bodily presence, though he had told them that it was expedient for them that he should go away. or, they looked after him, as doubting whether he might not be dropped, as the sons of the prophets thought concerning Elijah (2 Kings ii. 16), and so they might have him again. 2. Perhaps they expected to see some change in the visible heavens now upon Christ's ascension, that either the sun should be ashamed or the moon confounded (Isa. xxiv. 23), as being out-shone by his lustre; or, rather, that they should show some sign of joy and triumph; or perhaps they promised themselves a sight of the glory of the invisible heavens, upon their opening to receive him. Christ had told them that hereafter they should see heaven opened (John i. 51), and why should not they expect it now?

VI. Two angels appeared to them, and delivered them a seasonable message from God. There was a world of angels ready to receive our Redeemer, now that he made his public entry into the Jerusalem above: we may suppose these two loth to be absent then; yet, to show how much Christ had at heart the concerns of his church on earth, he sent back to his disciples two of those that came to meet him, who appear as two men in white apparel, bright and glittering; for they know, according to the duty of their place, that they are really serving Christ when they are ministering to his servants on earth. Now we are told what the angels said to them, 1. To check their curiosity: You men of Galilee, why stand you gazing up into heaven? He calls them men of Galilee, to put them in mind of the rock out of which they were hewn. Christ had put a great honour upon them, in making them his ambassadors; but they must remember that they are men, earthen vessels, and men of Galilee, illiterate men, looked upon with disdain. Now, say they, "Why stand you here, like Galileans, rude and unpolished men, gazing up into heaven? What would you see? You have seen all that you were called together to see, and why do you look any further? Why stand you gazing, as men frightened and perplexed, as men astonished and at their wits' end?" Christ's disciples should never stand at a gaze, because they have a sure rule to go by, and a sure foundation to build upon. 2. To confirm their faith concerning Christ's second coming. Their Master had often told them of this, and the angels are sent at this time seasonably to put them in mind of it: "This same Jesus, who is taken up from you into heaven, and whom you are looking thus long after, wishing you had him with you again, is not gone for ever; for there is a day appointed in which he will come in like manner thence, as you have seen him go thither, and you must not expect him back till that appointed day." (1.) "This same Jesus shall come again in his own person, clothed with a glorious body; this same Jesus, who came once to put away sin by the sacrifice of himself, will appear a second time without sin (Heb. ix. 26, 28), who came once in disgrace to be judged, will come again in glory to judge. The same Jesus who has given you your charge will come again to call you to an account how you have performed your trust; he, and not another," Job xix. 27. (2.) "He shall come in like manner. He is gone away in a cloud, and attended with angels; and, behold, he comes in the clouds, and with him an innumerable company of angels! He is gone up with a shout and with the sound of a trumpet (Ps. xlvii. 5), and he will descend from heaven with a shout and with the trump of God, 1 Thess. iv. 16. You have now lost the sight of him in the clouds and in the air; and whither he is gone you cannot follow him now, but shall then, when you shall be caught up in the clouds, to meet the Lord in the air." When we stand gazing and trifling, the consideration of our Master's second coming should quicken and awaken us; and, when we stand gazing and trembling, the consideration of it should comfort and encourage us.
Adam Clarke: Commentary on the Bible - 1831
1:6: When they therefore were come together - It is very likely that this is to be understood of their assembling on one of the mountains of Galilee, and there meeting our Lord.
At this time restore again the kingdom - That the disciples, in common with the Jews, expected the Messiah's kingdom to be at least in part secular, I have often had occasion to note. In this opinion they continued less or more till the day of pentecost; when the mighty outpouring of the Holy Spirit taught them the spiritual nature of the kingdom of Christ. The kingdom had now for a considerable time been taken away from Israel; the Romans, not the Israelites, had the government. The object of the disciples' question seems to have been this: to gain information, from their all-knowing Master, whether the time was now fully come, in which the Romans should be thrust out, and Israel made, as formerly, an independent kingdom. But though the verb αποκαθιστανειν signifies to reinstate, to renew, to restore to a former state or master, of which numerous examples occur in the best Greek writers, yet it has also another meaning, as Schoettgen has here remarked, viz. of ending, abolishing, blotting out: so Hesychius says, αποκαταστασις is the same as τελειωσις, finishing, making an end of a thing. And Hippocrates, Aph. vi. 49, uses it to signify the termination of a disease. On this interpretation the disciples may be supposed to ask, having recollected our Lord's prediction of the destruction of Jerusalem, and the whole Jewish commonwealth, Lord, Wilt thou at this time destroy the Jewish commonwealth, which opposes thy truth, that thy kingdom may be set up over all the land? This interpretation agrees well with all the parts of our Lord's answer, and with all circumstances of the disciples, of time, and of place; but, still, the first is most probable.
Albert Barnes: Notes on the Bible - 1834
1:6: When they therefore were come together - At the Mount of Olives. See Act 1:9, Act 1:12.
Wilt thou at this time ... - The apostles had entertained the common opinions of the Jews about the temporal dominion of the Messiah. They expected that he would reign as a prince and conqueror, and would free them from the bondage of the Romans. Many instances where this expectation is referred to occur in the gospels, notwithstanding all the efforts which the Lord Jesus made to explain to them the true nature of his kingdom. This expectation was checked, and almost destroyed by his death Luk 24:21, and it is clear that his death was the only means which could effectually change their opinions on this subject. Even his own instructions would not do it; and nothing but his being taken from them could direct their minds effectually to the true nature of his kingdom. Yet, though his death checked their expectations, and appeared to thwart their plans, his return to life excited them again. They beheld him with them; they were assured that it was the same Saviour; they saw now that his enemies had no power over him; they could not doubt that a being who could rise from the dead could easily accomplish all his plans. And as they did not doubt now that he would restore the kingdom to Israel, they asked whether he would do it at that time? They did not ask whether he would do it at all, or whether they had correct views of his kingdom; but, taking that for granted, they asked him whether that was the time in which he would do it. The emphasis of the inquiry lies in the expression, "at this time," and hence, the answer of the Saviour refers solely to the point of their inquiry, and not to the correctness or incorrectness of their opinions. From these expectations of the apostles we may learn:
(1) That there is nothing so difficult to be removed from the mind as prejudice in favor of erroneous opinions.
(2) that such prejudice will survive the plainest proofs to the contrary.
(3) that it will often manifest itself even after all proper means have been taken to subdue it. Erroneous opinions thus maintain a secret ascendency in a man's mind, and are Rev_ived by the slightest circumstances, even long after it was supposed that they were overcome, and in the face of the plainest proofs of reason or of Scripture.
Restore - Bring back; put into its former situation. Judea was formerly governed by its own kings and laws; now, it was subject to the Romans. This bondage was grievous, and the nation sighed for deliverance. The inquiry of the apostles evidently was, whether he would now free them from the bondage of the Romans, and restore them to their former state of freedom and prosperity, as in the times of David and Solomon. See Isa 1:26. The word "restore" also may include more than a reducing it to its former state. It may mean, wilt thou now bestow the kingdom and dominion to Israel, according to the prediction in Dan 7:27?
The kingdom - The dominion; the empire; the reign. The expectation was that the Messiah the king of Israel would reign over people, and that thus the nation of the Jews would extend their empire over all the earth.
To Israel - To the Jews, and particularly to the Jewish followers of the Messiah. Lightfoot thinks that this question was asked in indignation against the Jews. "Wilt thou confer dominion on a nation which has just put thee to death?" But the answer of the Saviour shows that this was not the design of the question.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: Lord: Mat 24:3; Joh 21:21
restore: Gen 49:10; Isa 1:26, Isa 9:6, Isa 9:7; Jer 23:5, Jer 23:6, Jer 33:15-17, Jer 33:26; Eze 37:24-27; Dan 7:27; Hos 3:4; Joe 3:16-21; Amo 9:11; Oba 1:17-21; Mic 5:2; Zep 3:15-17; Zac 9:9; Mat 20:21; Luk 22:29
Geneva 1599
1:6 (3) When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time (e) restore again the kingdom to Israel?
(3) We must fight before we triumph, and we must not search curiously after those things which God has not revealed.
(e) To the old and ancient state.
John Gill
1:6 When they therefore were come together,.... That is, Christ, and his eleven apostles; for not the hundred and twenty disciples hereafter mentioned, nor the five hundred brethren Christ appeared to at once, are here intended, but the apostles, as appears from Acts 1:2.
they asked of him, saying, wilt thou at this time restore again the kingdom to Israel? The kingdom had been for some time taken away from the Jews, Judea was reduced to a Roman province, and was now actually under the power of a Roman governor. And the nation in general was in great expectation, that upon the Messiah's coming they should be delivered from the yoke of the Romans, and that the son of David would be king over them. The disciples of Christ had imbibed the same notions, and were in the same expectation of a temporal kingdom to be set up by their master, as is evident from Mt 20:21 and though his sufferings and death had greatly damped their spirits, and almost destroyed their hopes, see Lk 24:21 yet his resurrection from the dead, and his discoursing with them about the kingdom of God, and ordering them to wait at Jerusalem, the metropolis of that nation, for some thing extraordinary, revived their hopes, and emboldened them to put this question to him: and this general expectation of the Jews is expressed by them in the same language as here,
"the days of the Messiah will be the time when , "the kingdom shall return", or "be restored to Israel"; and they shall return to the land of Israel, and that king shall be exceeding great, and the house of his kingdom shall be in Zion, and his name shall be magnified, and his fame shall fill the Gentiles more than King Solomon; all nations shall be at peace with him, and all lands shall serve him, because of his great righteousness, and the wonderful things which shall be done by him; and whoever rises up against him God will destroy, and he shall deliver him into his hands; and all the passages of Scripture testify of his and our prosperity with him; and there shall be no difference in anything from what it is now, only "the kingdom shall return to Israel" (i).
(i) Maimon. in Misn. Sanhedrin, c. 11. sect. 1.
John Wesley
1:6 Dost thou at this time - At the time thou now speakest of? not many days hence? restore the kingdom to Israel? - They still seemed to dream of an outward, temporal kingdom, in which the Jews should have dominion over all nations. It seems they came in a body, having before concerted the design, to ask when this kingdom would come.
Robert Jamieson, A. R. Fausset and David Brown
1:6 wilt thou at this time restore the kingdom to Israel?--Doubtless their carnal views of Messiah's kingdom had by this time been modified, though how far it is impossible to say. But, as they plainly looked for some restoration of the kingdom to Israel, so they are neither rebuked nor contradicted on this point.
1:71:7: Ասէ ցնոսա. Ո՛չ է ձեզ գիտել զժամս եւ զժամանակս, զոր Հայր եդ յիւրո՛ւմ իշխանութեան[2083]. [2083] Ոմանք. Եւ նա ասէ ցնոսա. Ո՛չ է... յիւրում իշխանութեանն։
7. Յիսուս նրանց ասաց. «Ձեզ տրուած չէ իմանալ այն ժամերը եւ ժամանակները, որ Հայրը հաստատեց իր իշխանութեան մէջ.
7 Ըսաւ անոնց. «Ձեզի չի՛ վերաբերիր ժամերը եւ ժամանակները գիտնալը, որ Հայրը իր իշխանութեանը մէջ դրաւ.
Ասէ ցնոսա. Ոչ է ձեզ գիտել զժամս եւ զժամանակս, զոր Հայր եդ յիւրում իշխանութեան:

1:7: Ասէ ցնոսա. Ո՛չ է ձեզ գիտել զժամս եւ զժամանակս, զոր Հայր եդ յիւրո՛ւմ իշխանութեան[2083].
[2083] Ոմանք. Եւ նա ասէ ցնոսա. Ո՛չ է... յիւրում իշխանութեանն։
7. Յիսուս նրանց ասաց. «Ձեզ տրուած չէ իմանալ այն ժամերը եւ ժամանակները, որ Հայրը հաստատեց իր իշխանութեան մէջ.
7 Ըսաւ անոնց. «Ձեզի չի՛ վերաբերիր ժամերը եւ ժամանակները գիտնալը, որ Հայրը իր իշխանութեանը մէջ դրաւ.
zohrab-1805▾ eastern-1994▾ western am▾
1:77: Он же сказал им: не ваше дело знать времена или сроки, которые Отец положил в Своей власти,
1:7  εἶπεν δὲ πρὸς αὐτούς, οὐχ ὑμῶν ἐστιν γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ·
1:7. εἶπεν (It-had-said) πρὸς (toward) αὐτούς (to-them,"Οὐχ (Not) ὑμῶν (of-ye) ἐστὶν (it-be) γνῶναι (to-have-had-acquainted) χρόνους (to-interims) ἢ (or) καιροὺς (to-times) οὓς ( to-which ) ὁ (the-one) πατὴρ (a-Father) ἔθετο ( it-had-placed ) ἐν (in) τῇ (unto-the-one) ἰδίᾳ (unto-private-belonged) ἐξουσίᾳ, (unto-a-being-out-unto)
1:7. dixit autem eis non est vestrum nosse tempora vel momenta quae Pater posuit in sua potestateBut he said to them: It is not for you to know the time or moments, which the Father hath put in his own power:
7. And he said unto them, It is not for you to know times or seasons, which the Father hath set within his own authority.
1:7. But he said to them: “It is not yours to know the times or the moments, which the Father has set by his own authority.
1:7. And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.
And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power:

7: Он же сказал им: не ваше дело знать времена или сроки, которые Отец положил в Своей власти,
1:7  εἶπεν δὲ πρὸς αὐτούς, οὐχ ὑμῶν ἐστιν γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ·
1:7. dixit autem eis non est vestrum nosse tempora vel momenta quae Pater posuit in sua potestate
But he said to them: It is not for you to know the time or moments, which the Father hath put in his own power:
1:7. But he said to them: “It is not yours to know the times or the moments, which the Father has set by his own authority.
1:7. And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.
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
7: Не ваше дело - несколько грубоватый перевод греч, - ouk umwn esti, - точнее слав. несть ваше... Лучше и вернее выразить ответ Спасителя в такой форме: "не вам знать..." и т. д. Деликатно уклончивый ответ Господа на столь неуместный, отзывавшийся грубыми предрассудками вопрос своих возлюбленных учеников по первому впечатлению как будто оставляет их в тех же предрассудках, лишь изменяя время их исполнения; в действительности этот ответ верно рассчитывал на изменение воззрений апостолов самым ходом событий, имеющих наступить в ближайшее время: но приимите силу... и т. д. Бесполезно было бы теперь же, сразу, всецело разочаровывать учеников в том, с чем они слишком сжились, тем более, что носящие характер грубого предрассудка воззрения и ожидания их так или иначе получили осуществление, лишь в высшем лучшем, благороднейшем смысле. На это можно находить указание в выражении Спасителя kairouV - не вам знать времена или способы обстоятельства, характер осуществления ваших надежд, что все Отец положил в Своей власти. Русский перевод выражения kairouV - сроки - не точно выражает мысль Господа и сообщает ей излишнюю тавтологию.

"Значение времени и способов осуществления надежд на Царствие Мессии Господь усвояет лишь Отцу - не потому, чтобы Сам не знал, но потому, что самый вопрос был излишним, и посему Он с пользою для них ответил молчанием" (Феофил. ).
Adam Clarke: Commentary on the Bible - 1831
1:7: The times or the seasons - Χρονους η καιρους. Times here may signify any large portion of a period, era, or century - such as an Olympiad, lustrum or year; and seasons, the particular part, season, or opportunity in that period, etc., in which it might be proper to do any particular work. God has not only fixed the great periods in which he will bring about those great revolutions which his wisdom, justice, and mercy have designed, but he leaves himself at full liberty to choose those particular portions of such periods as may be best for the accomplishment of those purposes. Thus God is no necessary agent - every thing is put in his own power, εν τῃ ιδιᾳ εξουσιᾳ, under his control and authority; nor will he form decrees of which he must become the necessary executor. The infinite liberty of acting or not acting, as wisdom, justice, and goodness shall see best, is essential to God, nor can there be a point in the whole of his eternity in which he must be the necessary agent of a fixed and unalterable fate. Infinite, eternal liberty to act or not to act, to create or not create, to destroy or not destroy, belongs to God alone, and we must take care how we imagine decrees, formed even by his own prescience, in reference to futurity, which his power is from the moment of their conception laid under the necessity of performing. In every point of time and eternity, God must be free to act or not to act, as may seem best to his godly wisdom.
Albert Barnes: Notes on the Bible - 1834
1:7: It is not for you to know - The question of the apostles respected the time of the restoration; it was not whether he would do it. Accordingly, his answer meets precisely their inquiry; and he tells them in general that the time of the great events of God's kingdom was not to be understood by them. They had asked a similar question on a former occasion, Mat 24:3, "Tell us when shall these things be?" Jesus had answered them then by showing them that certain signs would precede his coming, and then by saying Mat 24:36, "But of that day and that hour knoweth no man, no, not the angels of heaven, but my Father only." God has uniformly reproved a vain curiosity on such points, Th1 5:1-2; Pe2 3:10; Luk 12:39-40.
The times or the seasons - The difference between these words is, that the former denotes any time or period that is indefinite or uncertain; the later denotes a fixed, definite, or appropriate time. They seem to be used here to denote the periods that would mark or determine all future events.
The Father hath put ... - So entirely had the Father reserved the knowledge of these to himself, that it is said that even the Son did not know them. See Mar 3:32, and the notes on that place.
In his own power - That is, he has fixed them by his own authority, he will bring them about in his own time and way; and therefore it is not proper for people anxiously to inquire into them. All prophecy is remarkably obscure in regard to the time of its fulfillment. The reasons why it is so are such as the following:
(1) To excite people to watch for the events that are to come, as the time is uncertain, and they will come "like a thief in the night."
(2) as they are to be brought about by human agency, they are so arranged as to call forth that agency. If people knew just when an event was to come to pass, they might be remiss, and feel that their own efforts were not needed.
(3) the knowledge of future scenes of the exact time, might alarm people, and absorb their thoughts so entirely as to pRev_ent a proper attention to the present duties of life. Duty is ours now; God will provide for future scenes.
(4) promises sufficiently clear and full are therefore given us to encourage us, but not so full as to excite a vain and idle curiosity. All this is eminently true of our own death, one of the most important future scenes through which we are to pass. It is certainly before us; it is near; it cannot be long delayed; it may come at any moment. God has fixed the time, but will not inform us when it shall be. He does not gratify a vain curiosity; nor does he terrify us by announcing to us the day or the hour when we are to die, as we do a man that is to be executed. This would be to make our lives like that of a criminal sentenced to die, and we should through all our life, through fear of death, be subject to bondage, Heb 2:15. He has made enough known to excite us to make preparation, and to be always ready, having our loins girt about and our lamps trimmed and burning, Luk 12:35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: It: Act 17:26; Deu 29:29; Dan 2:21; Mat 24:36; Mar 13:32; Luk 21:24; Eph 1:10; Th1 5:1, Th1 5:2; Ti1 6:15; Ti2 3:1
which: Mat 20:23; Mar 10:40
Geneva 1599
1:7 And he said unto them, It is not for you to know the times or the (f) seasons, which the Father hath put in his own power.
(f) That is, the proper occasions that provide opportunities for doing matters, which occasions the Lord has appointed to bring things to pass in.
John Gill
1:7 And he said unto them,.... To his disciples,
Tit is not for you to know the times or the seasons; meaning, not the times that are past from Adam to Christ; as how long the world stood; when the flood came; when Sodom and Gomorrha were burned to ashes; when the children of Israel came out of Egypt, and the law was given to them; when the kingdom of Israel began, and when the Jews were carried captive, and when they returned; when the sceptre departed from Judah, and Daniel's weeks had an end: or the particular seasons of the year, and the times for planting, ploughing, sowing, reaping, &c. but when should be the time, the day, and hour of the coming of the son of man, when he shall set up his kingdom in a more glorious manner, and the kingdoms of this world shall become his; or when the kingdom shall be restored to Israel. This, by the Jews, is said to be one of the seven things hid from men (k):
"seven things are hid from the children of men, and these are they; the day of death, and the day of consolation, and the depth of judgment, and a man knows not what is in the heart of his neighbour, nor with what he shall be rewarded, and "when the kingdom of the house of David shall return", and when the kingdom of Persia shall fall.
Which the Father hath put in his own power; and not in the power of a creature, no, not of the angels; see Mt 24:36 wherefore it is vain and sinful, as well as fruitless, to indulge a curious inquiry into these things, or into the times and seasons of what is future; as of the time of a man's death, of the end of the world, of the second coming of Christ; only those things should be looked into which God has revealed, and put into the power of man to know by diligent search and inquiry. Says R. Simeon (l),
"flesh and blood, (i.e. man), which knows not , "its times and its moments", (and so the Vulgate Latin renders the words here), ought to add a void space to the blessed God, who knows the times and moments.
(k) T. Bab. Pesachim, fol. 54. 2. Vid. Bereshit Rabba, sect. 65. fol. 57. 4. (l) Apud R. Sol. Jarchi in Gen. ii. 2.
John Wesley
1:7 The times or the seasons - Times, in the language of the Scriptures, denote a longer; seasons, a shorter space. Which the Father hath put in his own power - To be revealed when and to whom it pleaseth him.
Robert Jamieson, A. R. Fausset and David Brown
1:7 It is not for you to know the times, &c.--implying not only that this was not the time, but that the question was irrelevant to their present business and future work.
1:81:8: այլ առջիք զօրութիւն ՚ի հասանել Հոգւոյն Սրբոյ ՚ի վերայ ձեր. եւ եղիջիք ինձ վկայք յԵրուսաղէմ, եւ յամենայն Հրէաստանի՝ եւ ՚ի Սամարիայ, եւ մինչեւ ՚ի ծագս երկրի[2084]։ [2084] Ոմանք. Եւ ՚ի Շամրին, եւ մինչ ՚ի ծագս։
8. այլ, երբ Սուրբ Հոգին իջնի ձեր վրայ, զօրութիւն պիտի առնէք եւ ինձ վկաներ պիտի լինէք Երուսաղէմում, ամբողջ Հրէաստանում ու Սամարիայում եւ մինչեւ երկրի ծայրերը»:
8 Բայց Սուրբ Հոգին ձեր վրայ եկած ատենը զօրութիւն պիտի առնէք ու ինծի համար վկաներ պիտի ըլլաք Երուսաղէմի մէջ եւ բոլոր Հրէաստանի ու Սամարիայի մէջ ու մինչեւ երկրին ծայրերը»։
այլ առջիք զօրութիւն ի հասանել Հոգւոյն Սրբոյ ի վերայ ձեր. եւ եղիջիք ինձ վկայք յԵրուսաղէմ եւ յամենայն Հրէաստանի եւ ի Սամարիա եւ մինչեւ ի ծագս երկրի:

1:8: այլ առջիք զօրութիւն ՚ի հասանել Հոգւոյն Սրբոյ ՚ի վերայ ձեր. եւ եղիջիք ինձ վկայք յԵրուսաղէմ, եւ յամենայն Հրէաստանի՝ եւ ՚ի Սամարիայ, եւ մինչեւ ՚ի ծագս երկրի[2084]։
[2084] Ոմանք. Եւ ՚ի Շամրին, եւ մինչ ՚ի ծագս։
8. այլ, երբ Սուրբ Հոգին իջնի ձեր վրայ, զօրութիւն պիտի առնէք եւ ինձ վկաներ պիտի լինէք Երուսաղէմում, ամբողջ Հրէաստանում ու Սամարիայում եւ մինչեւ երկրի ծայրերը»:
8 Բայց Սուրբ Հոգին ձեր վրայ եկած ատենը զօրութիւն պիտի առնէք ու ինծի համար վկաներ պիտի ըլլաք Երուսաղէմի մէջ եւ բոլոր Հրէաստանի ու Սամարիայի մէջ ու մինչեւ երկրին ծայրերը»։
zohrab-1805▾ eastern-1994▾ western am▾
1:88: но вы примете силу, когда сойдет на вас Дух Святый; и будете Мне свидетелями в Иерусалиме и во всей Иудее и Самарии и даже до края земли.
1:8  ἀλλὰ λήμψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφ᾽ ὑμᾶς, καὶ ἔσεσθέ μου μάρτυρες ἔν τε ἰερουσαλὴμ καὶ [ἐν] πάσῃ τῇ ἰουδαίᾳ καὶ σαμαρείᾳ καὶ ἕως ἐσχάτου τῆς γῆς.
1:8. ἀλλὰ (other) λήμψεσθε ( ye-shall-take ) δύναμιν (to-an-ability) ἐπελθόντος (of-having-had-came-upon) τοῦ (of-the-one) ἁγίου (of-hallow-belonged) πνεύματος (of-a-currenting-to) ἐφ' (upon) ὑμᾶς, (to-ye,"καὶ (and) ἔσεσθέ ( ye-shall-be ) μου (of-me) μάρτυρες (witnesses) ἔν (in) τε (also) Ἰερουσαλὴμ (unto-a-Hierousalem) καὶ (and) [ἐν] "[in]"πάσῃ (unto-all) τῇ (unto-the-one) Ἰουδαίᾳ (unto-an-Ioudaia) καὶ (and) Σαμαρίᾳ (unto-a-Samaria) καὶ (and) ἕως (unto-if-which) ἐσχάτου (of-most-bordered) τῆς (of-the-one) γῆς. (of-a-soil)
1:8. sed accipietis virtutem supervenientis Spiritus Sancti in vos et eritis mihi testes in Hierusalem et in omni Iudaea et Samaria et usque ad ultimum terraeBut you shall receive the power of the Holy Ghost coming upon you, and you shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth.
8. But ye shall receive power, when the Holy Ghost is come upon you: and ye shall be my witnesses both in Jerusalem, and in all Judaea and Samaria, and unto the uttermost part of the earth.
1:8. But you shall receive the power of the Holy Spirit, passing over you, and you shall be witnesses for me in Jerusalem, and in all Judea and Samaria, and even to the ends of the earth.”
1:8. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.
But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth:

8: но вы примете силу, когда сойдет на вас Дух Святый; и будете Мне свидетелями в Иерусалиме и во всей Иудее и Самарии и даже до края земли.
1:8  ἀλλὰ λήμψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφ᾽ ὑμᾶς, καὶ ἔσεσθέ μου μάρτυρες ἔν τε ἰερουσαλὴμ καὶ [ἐν] πάσῃ τῇ ἰουδαίᾳ καὶ σαμαρείᾳ καὶ ἕως ἐσχάτου τῆς γῆς.
1:8. sed accipietis virtutem supervenientis Spiritus Sancti in vos et eritis mihi testes in Hierusalem et in omni Iudaea et Samaria et usque ad ultimum terrae
But you shall receive the power of the Holy Ghost coming upon you, and you shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth.
1:8. But you shall receive the power of the Holy Spirit, passing over you, and you shall be witnesses for me in Jerusalem, and in all Judea and Samaria, and even to the ends of the earth.”
1:8. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.
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
8: Отвлекая внимание учеников от области несбыточного и ненужного, Господь обращает это внимание на ожидающий их переворот в самих себе, когда само собою наступит все, что им наиболее важно и драгоценно; примете силу... силу именно от нашедшего на все Святаго Духа, - силу быть Мне свидетелями... даже до края земли, свидетелями и проповедниками о Мне, о Моей жизни, учении, делах, заповедях, обетованиях и предвещаниях. "Это изречение, говорит блаж. Феофилакт, есть вместе и увещание и непреложимое пророчество" Спасителя о том, чем будут и должны быть ученики Христовы по получении ими силы Духа Святого. Здесь же кроется и тонкий намек на то, как, чем и когда исполнятся их жизненные надежды на наступления Царства Мессии, царства Нового Израиля, в которое Израиль старый войдет лишь как часть, не исчерпывая собою всеобъемлющей силы и богатства не земных временных, а духовных вечых благ нового Царства.

Если прежде Господь посылал учеников Своих проповедовать о приближении Царства Божия только иудеям, запретив ходить с этою проповедью к язычникам и самарянам (Мф X:5), то это ограничение апостольской деятельности снимается. Иерусалим лишь полагается начальным пунктом или центром, откуда лучи Евангельского Света должны озарить всю вселенную "даже до края земли".
Adam Clarke: Commentary on the Bible - 1831
1:8: But ye shall receive power - Ληψεσθε δυναμιν. Translating different terms of the original by the same English word is a source of misapprehension and error. We must not understand δυναμις which we translate power in this verse, as we do εξουσια, translated by the same word in the preceding verse. In the one, God's infinite authority over all times and seasons, and his uncompellable liberty of acting or not acting in any given case, are particularly pointed out: in the other, the energy communicated by him to his disciples, through which they were enabled to work miracles, is particularly intended; and δυναμις, in general, signifies such power, and is sometimes put for that of which it is the cause, viz. a miracle. See Mat 7:22; Mat 11:20-23; Mat 13:54, Mat 13:58; Mar 6:5; Luk 10:13; and Act 2:22. The disciples were to be made instruments in the establishment of the kingdom of Christ; but this must be by the energy of the Holy Ghost sent down from heaven; nevertheless, this energy would be given in such times and seasons, and in such measures, as should appear best to the infinite wisdom of God. Christ does not immediately answer the question of the disciples, as it was a point savouring too much of mere curiosity; but he gave them such information as was calculated to bring both their faith and hope into action. St. Chrysostom has well observed, "that it is the prerogative of an instructer to teach his disciple, not what he wishes to learn, but what his master sees best for him:" Διδασκαλου τουτο εστι μη ἁ βουλεται ὁ μαθητης, αλλ' ἁ συμφερει μαθειν, διδασκειν.
Ye shall be witnesses - in all Judea, etc. - Though the word earth, ἡ γη, is often used to denote Judea alone, yet here, it is probable, it is to be taken in its largest extent. All the inhabitants of the globe might at that period be considered divisible into three classes.
1. The Jews, who adhered to the law of Moses, and the prophetic writings, worshipping the true God only, and keeping up the temple service, as prescribed in their law.
2. The Samaritans, a mongrel people, who worshipped the God of Israel in connection with other gods, Kg2 17:5, etc., and who had no kind of religious connection with the Jews. See on Mat 10:5 (note). And,
3. The Gentiles, the heathens through all other parts of the world, who were addicted to idolatry alone, and had no knowledge of the true God.
By the terms in the text we may see the extent to which this commission of instruction and salvation was designed to reach: to the Jews; to the Samaritans, and the uttermost part of the earth, i.e. to the Gentile nations, thus, to the whole human race the Gospel of the kingdom was to be proclaimed. When the twelve disciples were sent out to preach, Mat 10:5, their commission was very limited - they were not to go in the way of the Gentiles, nor enter into any city of the Samaritans, but preach the Gospel to the lost sheep of the house of Israel: but here their commission is enlarged, for they are to go into all the world, and preach the Gospel to every creature. See Mat 28:18.
Albert Barnes: Notes on the Bible - 1834
1:8: But ye shall receive power ... - Literally, as it is translated in the margin, "Ye shall receive the power of the Holy Spirit coming upon you." This was said to them to console them. Though they could not know the times which God reserved in his own appointment, yet they should receive the promised Guide and Comforter. The word "power" here refers to the help or aid which the Holy Spirit would grant; the power of speaking with new tongues; of preaching the gospel with great effect; of enduring great trials, etc. See Mar 16:17-18. The apostles had impatiently asked him if he was then about to restore the kingdom to Israel. Jesus by this answer rebuked their impatience, taught them to repress their ill-timed ardor; and assured them again of the coming of the Holy Spirit.
Ye shall be witnesses - For this purpose they were appointed; and to prepare them for this they had been with him for more that three years. They had seen his manner of life, his miracles, his meekness, his sufferings; they had listened to his instructions, and had conversed and eaten with him as a friend; they had seen him after he was risen, and were about to see him ascend to heaven; and they were thus qualified to bear witness to these things in all parts of the earth. Their number was so great that it could not be pretended that they were deceived; they had been so intimate with him and his plans that they were qualified to state what his doctrines and purposes were; and there was no motive but conviction of the truth that could induce them to make the sacrifices which they would be required to make in communicating these things to the world. In every respect, therefore, they were qualified to be impartial and competent witnesses. The original word here is μάρτυρες martures, martyrs. From this word the name martyrs has been given to those who suffered in times of persecution. The reason why this name was given to them was that they bore witness to the life, instructions, death, and resurrection of the Lord Jesus, even in the midst of persecution and death. It is commonly supposed that nearly all of the apostles bore witness as martyrs in this sense to the truths of the Christian religion, but of this there is not clear proof. See Mosheim's Ecclesiastical History, vol. i. p. 55, 56. Still the word here does not necessarily mean that they to whom this was addressed would be martyrs, or would be put to death in bearing witness to the Lord Jesus; but that they were everywhere to testify to what they knew of him. The fact that this was the design of their appointment, and that they actually bore such testimony, is abundantly confirmed in the Acts of the Apostles, Act 1:22; Act 5:32; Act 10:39, Act 10:42; Act 22:15.
In Jerusalem - In the capital of the nation. See Acts 2. The great work of the Spirit on the day of Pentecost occurred there. Most of the disciples remained in Jerusalem until the persecution that arose about the death of Stephen, Act 8:1, Act 8:4. The apostles remained there until Herod put James to death. Compare Act 8:1, with Act 12:1-2. This was about eight years. During this time, however, Paul was called to the apostleship, and Peter had preached the gospel to Cornelius, Philip to the eunuch, etc.
In all Judea - Judea was the southern division of the Holy Land, and included Jerusalem as the capital. See the notes on Mat 2:22.
And in Samaria - This was the middle portion of Palestine. See the notes at Mat 2:22. This was fulfilled by the disciples. See Act 8:1, "And they were all scattered abroad throughout the regions of Judea and Samaria"; compare Act 1:4-5, "They that were scattered abroad went everywhere preaching the word. Then Philip went down to the city of Samaria, and preached Christ unto them." See also Act 1:14; Act 9:31.
And unto the uttermost part of the earth - The word "earth," or "land," is sometimes taken to denote only the land of Palestine. But here there does not seem to be a necessity for limiting it thus. If Christ had intended that, he would have mentioned Galilee, as being the only remaining division of the country. But as he had expressly directed them to preach the gospel to all nations, the expression here is clearly to be considered as including the Gentile lands as well as the Jewish. The evidence that they did this is found in the subsequent parts of this book, and in the history of the church. It was in this way that Jesus replied to their question. Though he did not tell them the time when it was to be done, nor affirm that he would restore the kingdom to Israel, yet he gave them an answer that implied that the work should advance - should advance much further than the land of Israel; and that they would have much to do in promoting it. All the commands of God, and all his communications, are such as to call up our energy, and teach us that we have much to do. The uttermost parts of the earth have been given to the Saviour Psa 2:8, and the church should not rest until he whose right it is shall come and reign, Eze 21:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: ye shall: Act 2:1-4, Act 6:8, Act 8:19; Mic 3:8; Zac 4:6; Luk 10:19; Rev 11:3-6
power: etc. or, the power of the Holy Ghost coming upon you, Luk 1:35, Luk 24:29; Rom 15:19
and ye: Act 1:22, Act 2:32, Act 3:15, Act 4:33, Act 5:32, Act 10:39-41, Act 13:31, Act 22:15; Mat 28:19; Mar 16:15; Luk 24:46-49; Joh 15:27
in Samaria: -25
unto: Psa 22:27, Psa 98:3; Isa 42:10, Isa 49:6, Isa 52:10, Isa 66:19; Jer 16:19; Mat 24:14; Rom 10:18, Rom 15:19
John Gill
1:8 But ye shall receive power,.... From on high, with which they were to be endured, Lk 24:49 meaning the power of the Holy Ghost, strength from him to preach the Gospel, and work miracles in confirmation of it, and courage and greatness of mind, amidst all reproaches and persecutions, to face and oppose their enemies, profess the name of Christ, abide by his truths and ordinances, make their way through all opposition and difficulties, and spread the Gospel all over the world; for intend of enjoying worldly ease, honour, wealth, and riches, they were looking for, our Lord gives them to understand that they must expect labour, service, afflictions, and trials, which would require power and strength, and which they should have:
after that the Holy Ghost shall come upon you; from above, from heaven, as he did, and sat upon them in the form of cloven tongues, and of fire; upon which they were filled with knowledge and zeal, with strength and courage, and with all gifts and abilities necessary for their work:
and ye shall be witnesses unto me; of the person of Christ, of his deity and sonship, of his incarnation, his ministry, and his miracles, of his suffering and death, of his resurrection from the dead, and his ascension to heaven. This was to be their work, and what belong to them, and not to enquire about a temporal kingdom, and the setting up of that, and the times and seasons of it; their business was to testify of the sufferings of Christ, and the glory that followed, and to preach a crucified Jesus, as the only Saviour of lost sinners: and this
both in Jerusalem, the "metropolis" of the nation, and there, in the first place, where such dwelt who had been concerned in the crucifixion of Christ, many of whom were to be called by grace, and converted through their ministry:
and in all Judea; that part of the land of Israel which was distinct from Samaria and Galilee, and from beyond Jordan; where churches were to be planted, as afterwards they were; see Acts 9:31.
And in Samaria; where Christ had before forbid his disciples to go; but now their commission is enlarged, and they are sent there; and here Philip went upon the persecution raised against the church at Jerusalem, and preached Christ with great success, to the conversion of many; and hither Peter and John went to lay their hands on them, and confirm them; see Acts 8:5.
and unto the uttermost part of the earth; throughout the whole world, whither the sound of the apostles, and their words went, Rom 10:18.
John Wesley
1:8 But ye shall receive power - and shall be witnesses to me - That is, ye shall be empowered to witness my Gospel, both by your preaching and suffering.
Robert Jamieson, A. R. Fausset and David Brown
1:8 receive power--See Lk 24:49.
and ye shall be witnesses unto me . . . in Jerusalem . . . in all Judea . . . and unto the uttermost part of the earth--This order of apostolic preaching and success supplies the proper key to the plan of the Acts, which relates first the progress of the Gospel "in Jerusalem, and all Judea and Samaria" (the first through ninth chapters), and then "unto the uttermost part of the earth" (the tenth through twenty-eighth chapters).
1:91:9: Եւ զայս իբրեւ ասաց՝ մինչ դեռ հայէին նոքա՝ վերացա՛ւ. եւ ամպն կալա՛ւ զնա յաչաց նոցա։
9. Եւ երբ այս խօսքերն ասաց, մինչ նրանք դեռ նայում էին, երկինք վերացաւ, եւ ամպը նրան ծածկեց նրանց աչքերից:
9 Եւ երբ այս բաները ըսաւ, մինչ անոնք կը նայէին, համբարձաւ։ Ամպ մը զանիկա անոնց աչքէն ծածկեց։
Եւ զայս իբրեւ ասաց, մինչդեռ հայէին նոքա, վերացաւ. եւ ամպն կալաւ զնա յաչաց նոցա:

1:9: Եւ զայս իբրեւ ասաց՝ մինչ դեռ հայէին նոքա՝ վերացա՛ւ. եւ ամպն կալա՛ւ զնա յաչաց նոցա։
9. Եւ երբ այս խօսքերն ասաց, մինչ նրանք դեռ նայում էին, երկինք վերացաւ, եւ ամպը նրան ծածկեց նրանց աչքերից:
9 Եւ երբ այս բաները ըսաւ, մինչ անոնք կը նայէին, համբարձաւ։ Ամպ մը զանիկա անոնց աչքէն ծածկեց։
zohrab-1805▾ eastern-1994▾ western am▾
1:99: Сказав сие, Он поднялся в глазах их, и облако взяло Его из вида их.
1:9  καὶ ταῦτα εἰπὼν βλεπόντων αὐτῶν ἐπήρθη, καὶ νεφέλη ὑπέλαβεν αὐτὸν ἀπὸ τῶν ὀφθαλμῶν αὐτῶν.
1:9. καὶ (And) ταῦτα (to-the-ones-these) εἰπὼν (having-had-said) βλεπόντων ( of-viewing ) αὐτῶν (of-them) ἐπήρθη, (it-was-lifted-upon,"καὶ (and) νεφέλη (a-clouding) ὑπέλαβεν (it-had-taken-under) αὐτὸν (to-it) ἀπὸ (off) τῶν (of-the-ones) ὀφθαλμῶν (of-eyes) αὐτῶν. (of-them)
1:9. et cum haec dixisset videntibus illis elevatus est et nubes suscepit eum ab oculis eorumAnd when he had said these things, while they looked on, he was raised up: and a cloud received him out of their sight.
9. And when he had said these things, as they were looking, he was taken up; and a cloud received him out of their sight.
1:9. And when he had said these things, while they were watching, he was lifted up, and a cloud took him from their sight.
1:9. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.
And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight:

9: Сказав сие, Он поднялся в глазах их, и облако взяло Его из вида их.
1:9  καὶ ταῦτα εἰπὼν βλεπόντων αὐτῶν ἐπήρθη, καὶ νεφέλη ὑπέλαβεν αὐτὸν ἀπὸ τῶν ὀφθαλμῶν αὐτῶν.
1:9. et cum haec dixisset videntibus illis elevatus est et nubes suscepit eum ab oculis eorum
And when he had said these things, while they looked on, he was raised up: and a cloud received him out of their sight.
1:9. And when he had said these things, while they were watching, he was lifted up, and a cloud took him from their sight.
1:9. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.
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: Сказав сие, Он поднялся... У ев. Марка: "после беседования с ними" (XVI:19). У ев. Луки: "когда благословлял их", отступил от них, т. е. отделился несколько, и стал возноситься на небо (XXIV:51).

И облако взяло Его из вида их... Заключительный момент вознесения, относительно которого блаж. Феофилакт говорит: "воскрес так, что они не видели, вознесение же Его видели; видели конец воскресения, но не видели его начала; видели начало Его вознесения, но не видали его конца".

Облако - вероятно, светлое - (ср. Мф XVII:5) было здесь знамением особого присутствия Божия, особой Божественной силы, которою совершалось это славное последнее земное дело Господа.
Adam Clarke: Commentary on the Bible - 1831
1:9: He was taken up - He was speaking face to face with them, and while they beheld he was taken up; he began to ascend to heaven, and they continued to look after him till a cloud received him out of their sight - till he had ascended above the region of the clouds, by the density of which all farther distinct vision was prevented. These circumstances are very remarkable, and should be carefully noted. They render insupportable the theory that states, "that our Lord did not ascend to heaven; that his being taken up signifies his going into some mountain, the top of which was covered with clouds, or thick vapours; and that the two men in white garments were two priests, or Levites, who simply informed the disciples of his revisiting them again at some future time." One would suppose that an opinion of this kind could hardly ever obtain credit among people professing Christianity; and yet it is espoused by some men of considerable learning and ingenuity. But the mere letter of the text will be ever sufficient for its total confutation. He that believes the text cannot receive such a miserable comment. Foreign critics and divines take a most sinful latitude on subjects of this kind.
Albert Barnes: Notes on the Bible - 1834
1:9: While they beheld - While they saw him. It was of importance to state that circumstance, and to state it distinctly. It is not affirmed in the New Testament that they "saw him rise" from the dead, because the evidence of that fact could be better established by their seeing him after he was risen. But the truth of his "ascension to heaven" could not be confirmed in that manner. Hence, it was so arranged that he should ascend in open day, and in the presence of his apostles; and that not when they were asleep, or were inattentive to what was occurring, but when they were engaged in a conversation that' would fix the attention, and even when they were looking upon him. Had Jesus vanished secretly, or had he disappeared in the night, the apostles would have been amazed and confounded; perhaps they would even have doubted whether they had not been deceived. But when they saw him leave them in this manner, they could not doubt that he had ascended to heaven, and that God approved his work, and would carry it forward. This event was exceedingly important:
(1) It was a confirmation of the truth of the Christian religion.
(2) it enabled the apostles to state distinctly where the Lord Jesus was, and at once directed their affections and their thoughts away from the earth, and opened their eyes on the glory of the scheme of religion they were to establish. If their Saviour was in heaven, it settled the question about the nature of his kingdom. It was clear that it was not designed to be a temporal kingdom. The reasons why it was proper that the Lord Jesus should ascend to heaven rather than remain on earth were:
(1) That he had "finished" the work which God gave him to do "on the earth" Joh 17:4; Joh 19:30, and it was proper that he should be received back to the glory which he had with the Father before the world was, Joh 17:4-5; Phi 2:6, Phi 2:9-10.
(2) it was proper that he should ascend in order that the Holy Spirit might come down and perform his part of the work of redemption. Jesus, by his personal ministry, as a man, could be but in one place; the Holy Spirit could be in all places, and could apply the work to all people. See note on Joh 16:7.
(3) a part of the work of Christ was yet to be performed in heaven. That was the work of intercession. The high priest of the Jews not only made an atonement, but also presented the blood of sacrifice before the mercy-seat, as the priest of the people, Lev 16:11-14. This was done to typify the entrance of the great high priest of our profession into the heavens, Heb 9:7-8, Heb 9:11-12. The work which he performs there is the work of intercession, Heb 7:25. This is properly the work which an advocate performs in a court for his client. As applicable to Christ, the meaning is, that he, as our great high priest, still manages our cause in heaven; secures our interests; obtains for us grace and mercy. His work, in this respect, consists in his appearing in the presence of God for us Heb 9:24; in his presenting the merits of his blood Heb 9:12, Heb 9:14; and in securing the continuance of the mercy which has been bestowed on us, and which is still needful for our welfare. The Lord Jesus also ascended that he might assume and exercise the office of King in the immediate seat of power. All worlds were made subject to him for the welfare of the church; and it was needful that he should be solemnly invested with that power in the presence of God as the reward of his earthly toils. Co1 15:25, "he must reign until he hath put all enemies under his feet." Compare Eph 1:20-22; Phi 2:6-11.
A cloud received him - He entered into the region of the clouds, and was hid from their view. But two others of our race have been taken bodily from earth to heaven. Enoch was transported (Gen 5:24; compare Heb 11:5); and Elijah was taken up by a whirlwind, Kg2 2:11. It is remarkable that when the return of the Saviour is mentioned, it is uniformly said that he will return in the clouds, Act 1:11; Mat 24:30; Mat 26:64; Mar 13:26; Rev 1:7; Dan 7:13. The clouds are an emblem of sublimity and grandeur, and perhaps this is all that is intended by these expressions, Deu 4:11; Sa2 22:12; Psa 97:2; Psa 104:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: when: Act 1:2; Psa 68:18; Mar 16:19; Luk 24:50, Luk 24:51; Joh 6:62; Eph 4:8-12
a cloud: Exo 19:9, Exo 34:5; Isa 19:1; Dan 7:13; Luk 21:27; Rev 1:7, Rev 11:12, Rev 14:4
Geneva 1599
1:9 (4) And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.
(4) After Christ had promised the full power of the Holy Spirit, with whom he would govern his church (even though he would be absent in body), he took up his body from us into heavenly tabernacles to remain there until the latter day of judgment, as the angels witness.
John Gill
1:9 And when he had spoken these things,.... That the times and seasons were not to be known by them, but to be kept a secret by the Father: that they should tarry at Jerusalem, and in a few days be baptized with the Holy Ghost, and receive such power, abilities, strength, and courage thereby, as to bear a noble testimony for Christ, not only there, but in all the world; and when he had given them a fresh commission, and told them where they should go, what they should preach, and what miracles they should perform, and blessed them,
While they be held; all the Oriental versions, add, "him"; that is Christ, while they looked wistly at him, being attentive to what he said to them, so that they were not asleep; nor did Christ become invisible to them, or disappear before his ascension, but was visible to them in it; hence they were eyewitnesses of it:
he was taken up. Luke in his Gospel says, "carried up": very likely by angels, since these not only attended him in his ascension, but are the chariots of the Lord, in which he went up to heaven; see Ps 68:17 nor is this at all inconsistent with his proper deity, or that divine power he had of elevating himself, which he could do without the assistance of others; but this makes for the glory of his majesty,
And a cloud received him out of their sight; which was done partly for the same purpose, to add to the grandeur and magnificence of Christ's ascension; and partly to check the curiosity of the disciples, and prevent their gazing any more at him: and it may be that this, cloud was no other than a number of angels that appeared in this form; just as Elijah was taken up to heaven by angels, who appeared in the form of horses and chariots of fire; and the rather this may be the sense here, since it is certain, that there was a large number of angels which attended Christ at his ascension; and by whom he was then seen, Ps 68:17 whereas, if these are not intended by the cloud, no more than two are here taken notice of, and these not as going along with Christ, but staying behind to converse with his disciples; to which may be added, that Christ was "received" by this cloud which descended to meet him, and joining him, escorted him to heaven: at least it may be thought, if it was a real cloud, that there was a multitude of angels in it, which accompanied him to the heavenly regions; for it can hardly be thought that a multitude of the heavenly host should descend at his birth, and sing glory to God upon his coming into this world; and not as large a number attend him with shouts and acclamations, at his going out of it, when he had done his work he came about, and was ascending to his God and Father, to take his place at his right hand on his throne; see Ps 47:5. The Ethiopic version adds, "and he ascended to heaven".
Robert Jamieson, A. R. Fausset and David Brown
1:9 while they beheld, he was taken up--See on Lk 24:50-53. Lest it should be thought He had disappeared when they were looking in some other direction, and so was only concluded to have gone up to heaven, it is here expressly said that "while they were looking He was taken up, and a cloud received Him out of their sight." So Elijah, "If thou see me when I am taken from thee" (4Kings 2:10); "And Elisha saw it" (Acts 1:12). (See on Lk 9:32.)
1:101:10: Եւ մինչդեռ պշուցեալ հայէին ընդ երկինս երթալոյ նորա, եւ ահաւասիկ արք երկու երեւեցան նոցա ՚ի հանդերձս սպիտակս[2085], [2085] Ոմանք. Եւ մինչդեռ պշուցեալ էին... ահա արք եր՛՛... ՚ի հանդերձս լուսաւորս. որք ասացին։
10. Եւ մինչ իրենց աչքերը յառած նայում էին նրա երկինք գնալուն, ահա նրանց երեւացին սպիտակ զգեստների մէջ երկու մարդիկ, որոնք եւ ասացին.
10 Երբ աչքերնին տնկած դէպի երկինք կը նայէին անոր ետեւէն, ահա երկու ճերմակ հանդերձներով մարդ իրենց քով կայնեցան,
Եւ մինչդեռ պշուցեալ հայէին ընդ երկինս երթալոյ նորա, եւ ահաւասիկ արք երկու երեւեցան նոցա ի հանդերձս սպիտակս:

1:10: Եւ մինչդեռ պշուցեալ հայէին ընդ երկինս երթալոյ նորա, եւ ահաւասիկ արք երկու երեւեցան նոցա ՚ի հանդերձս սպիտակս[2085],
[2085] Ոմանք. Եւ մինչդեռ պշուցեալ էին... ահա արք եր՛՛... ՚ի հանդերձս լուսաւորս. որք ասացին։
10. Եւ մինչ իրենց աչքերը յառած նայում էին նրա երկինք գնալուն, ահա նրանց երեւացին սպիտակ զգեստների մէջ երկու մարդիկ, որոնք եւ ասացին.
10 Երբ աչքերնին տնկած դէպի երկինք կը նայէին անոր ետեւէն, ահա երկու ճերմակ հանդերձներով մարդ իրենց քով կայնեցան,
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: И когда они смотрели на небо, во время восхождения Его, вдруг предстали им два мужа в белой одежде
1:10  καὶ ὡς ἀτενίζοντες ἦσαν εἰς τὸν οὐρανὸν πορευομένου αὐτοῦ, καὶ ἰδοὺ ἄνδρες δύο παρειστήκεισαν αὐτοῖς ἐν ἐσθήσεσι λευκαῖς,
1:10. καὶ (And) ὡς (as) ἀτενίζοντες ( stretching-along-to ) ἦσαν (they-were) εἰς (into) τὸν (to-the-one) οὐρανὸν (to-a-sky) πορευομένου ( of-traversing-of ) αὐτοῦ, (of-it,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"ἄνδρες (men) δύο (two) παριστήκεισαν (they-had-come-to-have-stood-beside) αὐτοῖς (unto-them) ἐν (in) ἐσθήσεσι (unto-clothings) λευκαῖς , ( unto-white ,"
1:10. cumque intuerentur in caelum eunte illo ecce duo viri adstiterunt iuxta illos in vestibus albisAnd while they were beholding him going up to heaven, behold two men stood by them in white garments.
10. And while they were looking stedfastly into heaven as he went, behold, two men stood by them in white apparel;
1:10. And while they were watching him going up to heaven, behold, two men stood near them in white vestments.
1:10. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;
And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel:

10: И когда они смотрели на небо, во время восхождения Его, вдруг предстали им два мужа в белой одежде
1:10  καὶ ὡς ἀτενίζοντες ἦσαν εἰς τὸν οὐρανὸν πορευομένου αὐτοῦ, καὶ ἰδοὺ ἄνδρες δύο παρειστήκεισαν αὐτοῖς ἐν ἐσθήσεσι λευκαῖς,
1:10. cumque intuerentur in caelum eunte illo ecce duo viri adstiterunt iuxta illos in vestibus albis
And while they were beholding him going up to heaven, behold two men stood by them in white garments.
1:10. And while they were watching him going up to heaven, behold, two men stood near them in white vestments.
1:10. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;
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
10: Два мужа в белой одежде... - несомненно - Ангелы (ср. Лк XIV:4; Мк XVI:5; 5; Мф XXVIII:2; Ин XX:12). "Мужами называет Ангелов, говорит по поводу этого блаж. Феофилакт, показывая событие в том виде, в каком оно представлялось зрению, так как Ангелы и на самом деле приняли на себя образ мужей, чтобы не устрашить".
Adam Clarke: Commentary on the Bible - 1831
1:10: Looked steadfastly - Keeping their eyes intensely fixed on their ascending Lord; continuing to look even after he had ascended above the region of the inferior clouds.
Two men stood by them - Doubtless, angels in human shape.
In white apparel - As emblematical of their purity, happiness, and glory.
Albert Barnes: Notes on the Bible - 1834
1:10: Looked stedfastly - They fixed their eyes, or gazed intently toward heaven. Luk 4:20, "and the eyes of all them in the synagogue were fastened (Greek: the same word as here) on him." It denotes the intense gaze when we are deeply interested, and wish to see clearly and distinctly. They were amazed and confounded; what had occurred was unlocked for; for they had just been inquiring whether he would not, at that time, restore the kingdom to Israel. With this mingled amazement, disappointment, and curiosity, and with an earnest desire to catch the last glimpse of their beloved master, they naturally continued to gaze on the distant clouds where he had mysteriously disappeared from their view. Never was a scene more impressive, grand, and solemn than this.
Toward heaven - Toward the distant clouds or sky which had received him.
As he went up - Literally, upon him going up; that is, they gazed on him as he ascended, and doubtless they continued to gaze after he had disappeared from their view.
Two men - From the raiment of these "men," and the nature of their message, it seems clear that they were angelic beings, who were sent to meet and comfort the disciples on this occasion. They appeared in human form, and Luke describes them as they appeared. Angels are not infrequently called people. Luk 24:4, "two men stood by them in shining garments," etc. Compare Joh 20:12; Mat 28:5. As two angels are mentioned only as addressing the apostles after the resurrection of Jesus Joh 20:12; Luk 24:4, it is no unnatural supposition that these were the same who had been designated to the honorable office of bearing witness to his resurrection, and of giving them all the information about that resurrection, and of his ascension, which their circumstances needed.
In white apparel - Angels are commonly represented as clothed in white. See the Joh 20:12 note; Mat 28:3 note; Mar 16:5 note. It is an emblem of purity; and the worshippers of heaven are represented as clothed in this manner. Rev 3:4, "they shall walk with me in white"; Rev 3:5, "He that overcometh shall be clothed in white raiment"; Rev 4:4; Rev 7:9, Rev 7:13-14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: while: Kg2 2:11, Kg2 2:12
two: Act 10:3, Act 10:30; Dan 7:9; Mat 17:2, Mat 28:3; Mar 16:5; Luk 24:4; Joh 20:12; Rev 3:4; Rev 7:14
John Gill
1:10 And while they looked steadfastly toward heaven,.... For though he was taken out of their sight by the cloud, they kept looking upwards, and after him, if they could see him again, or any more of him:
as he went up; they looked up to heaven after him, as he went up from the earth, before the cloud took him out of their sight; and still they continued looking, as the cloud carried him up, until it was out of the reach of their sight, being willing to see the last of him in this way:
behold, two men stood by them in white apparel; that is, two angels in the form of men; it being usual with them to appear in human form: these on a sudden appeared and stood on the earth just by them; though the Ethiopic version renders it, "they stood above them", as if they were in the air over their heads; and they appeared in white apparel, as the angel at the sepulchre in Mt 28:2 which was a symbol both of their purity and holiness, and of their lustre and glory. The Ethiopic version renders it, "they were clothed with lightning"; they appeared in such a dazzling form, that it looked as if they were covered with lightning; as the angel that appeared at Christ's resurrection, his countenance is said to be as lightning; which must at once fix the attention of the disciples to them, and strike them with surprise: hence a "behold" is prefixed to this: and hereby they knew that they were not common and ordinary men, or mere men, but angels in such a form.
Robert Jamieson, A. R. Fausset and David Brown
1:10 while they looked steadfastly toward heaven--following Him with their eager eyes, in rapt amazement. Not, however, as a mere fact is this recorded, but as a part of that resistless evidence of their senses on which their whole subsequent testimony was to be borne.
two men in white apparel--angels in human form, as in Lk 24:4.
1:111:11: որք եւ ասացինն. Ա՛րք Գալիլեացիք՝ զի՞ կայք հայեցեալ ընդ երկինս։ Այս Յիսուս՝ որ վերացաւն ՚ի ձէնջ յերկինս, սոյնպէս եկեսցէ՛ զորօրինակ տեսէք զնա երթեալ յերկինս[2086]։[2086] Ոմանք. Վերացաւ ՚ի ձէնջ... նոյնպէս եւ եկեսցէ։ Ոսկան. Տեսիք զդա երթալ յերկինս։ (12) Յայնժամ ապա դարձան։
11. «Ո՛վ գալիլիացիներ, ինչո՞ւ կանգնած նայում էք երկնքին. այս Յիսուսը, որ ձեր միջից երկինք վերացաւ, պիտի գայ նոյն ձեւով, ինչպէս տեսաք նրա երկինք գնալը»:
11 Որոնք ըսին. «Ո՛վ Գալիլիացի մարդիկ, ինչո՞ւ կայներ դէպի երկինք կը նայիք. այս Յիսուսը որ ձեզմէ երկինք համբարձաւ, այսպէս պիտի գայ՝ ինչպէս տեսաք անոր երկինք երթալը»։
որք եւ ասացին. Արք Գալիլեացիք, զի՞ կայք հայեցեալ ընդ երկինս. այս Յիսուս որ վերացաւն ի ձէնջ յերկինս` սոյնպէս եկեսցէ զոր օրինակ տեսէք զնա երթեալ յերկինս:

1:11: որք եւ ասացինն. Ա՛րք Գալիլեացիք՝ զի՞ կայք հայեցեալ ընդ երկինս։ Այս Յիսուս՝ որ վերացաւն ՚ի ձէնջ յերկինս, սոյնպէս եկեսցէ՛ զորօրինակ տեսէք զնա երթեալ յերկինս[2086]։
[2086] Ոմանք. Վերացաւ ՚ի ձէնջ... նոյնպէս եւ եկեսցէ։ Ոսկան. Տեսիք զդա երթալ յերկինս։ (12) Յայնժամ ապա դարձան։
11. «Ո՛վ գալիլիացիներ, ինչո՞ւ կանգնած նայում էք երկնքին. այս Յիսուսը, որ ձեր միջից երկինք վերացաւ, պիտի գայ նոյն ձեւով, ինչպէս տեսաք նրա երկինք գնալը»:
11 Որոնք ըսին. «Ո՛վ Գալիլիացի մարդիկ, ինչո՞ւ կայներ դէպի երկինք կը նայիք. այս Յիսուսը որ ձեզմէ երկինք համբարձաւ, այսպէս պիտի գայ՝ ինչպէս տեսաք անոր երկինք երթալը»։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: и сказали: мужи Галилейские! что вы стоите и смотрите на небо? Сей Иисус, вознесшийся от вас на небо, придет таким же образом, как вы видели Его восходящим на небо.
1:11  οἳ καὶ εἶπαν, ἄνδρες γαλιλαῖοι, τί ἑστήκατε [ἐμ]βλέποντες εἰς τὸν οὐρανόν; οὖτος ὁ ἰησοῦς ὁ ἀναλημφθεὶς ἀφ᾽ ὑμῶν εἰς τὸν οὐρανὸν οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν.
1:11. οἳ ( which ) καὶ (and) εἶπαν (they-said,"Ἄνδρες (Men," Γαλιλαῖοι , ( Galilaia-belonged ,"τί (to-what-one) ἑστήκατε (ye-had-come-to-stand) βλέποντες ( viewing ) εἰς (into) τὸν (to-the-one) οὐρανόν; (to-a-sky?"οὗτος (The-one-this) ὁ (the-one) Ἰησοῦς (an-Iesous) ὁ (the-one) ἀναλημφθεὶς (having-been-taken-up) ἀφ' (off) ὑμῶν (of-ye) εἰς (into) τὸν (to-the-one) οὐρανὸν (to-a-sky,"οὕτως (unto-the-one-this) ἐλεύσεται ( it-shall-come ) ὃν (to-which) τρόπον (to-a-turn) ἐθεάσασθε ( ye-perceived-unto ) αὐτὸν (to-it) πορευόμενον ( to-traversing-of ) εἰς (into) τὸν (to-the-one) οὐρανόν. (to-a-sky)
1:11. qui et dixerunt viri galilaei quid statis aspicientes in caelum hic Iesus qui adsumptus est a vobis in caelum sic veniet quemadmodum vidistis eum euntem in caelumWho also said: Ye men of Galilee, why stand you looking up to heaven? This Jesus who is taken up from you into heaven, shall so come as you have seen him going into heaven.
11. which also said, Ye men of Galilee, why stand ye looking into heaven? this Jesus, which was received up from you into heaven, shall so come in like manner as ye beheld him going into heaven.
1:11. And they said: “Men of Galilee, why do you stand here looking up toward heaven? This Jesus, who has been taken up from you into heaven, shall return in just the same way that you have seen him going up to heaven.”
1:11. Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.
Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven:

11: и сказали: мужи Галилейские! что вы стоите и смотрите на небо? Сей Иисус, вознесшийся от вас на небо, придет таким же образом, как вы видели Его восходящим на небо.
1:11  οἳ καὶ εἶπαν, ἄνδρες γαλιλαῖοι, τί ἑστήκατε [ἐμ]βλέποντες εἰς τὸν οὐρανόν; οὖτος ὁ ἰησοῦς ὁ ἀναλημφθεὶς ἀφ᾽ ὑμῶν εἰς τὸν οὐρανὸν οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν.
1:11. qui et dixerunt viri galilaei quid statis aspicientes in caelum hic Iesus qui adsumptus est a vobis in caelum sic veniet quemadmodum vidistis eum euntem in caelum
Who also said: Ye men of Galilee, why stand you looking up to heaven? This Jesus who is taken up from you into heaven, shall so come as you have seen him going into heaven.
1:11. And they said: “Men of Galilee, why do you stand here looking up toward heaven? This Jesus, who has been taken up from you into heaven, shall return in just the same way that you have seen him going up to heaven.”
1:11. Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.
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
11: С недоумением и удивлением должны были апостолы вперить свои взоры в небо, где только что скрылся от них Господь. Это недоумение, быть может, близкое к оцепенению, разрешают Ангелы кротким и ласковым как бы упреком: "что стоите и смотрите?..." Время обратиться от бесцельного уже созерцания вьют воздушных к обычной действительности, где их ожидает полная кипучей деятельности жизнь апостольского призвания.

Придет таким же образом... Здесь разумеется, очевидно, второе славное пришествие Господа, о котором говорил ученикам и Сам Он (Мф XXV:31) и которое будет в том же прославленном Его теле и тоже на облаках небесных (Мф XXIV:30).
Adam Clarke: Commentary on the Bible - 1831
1:11: Gazing up into heaven - Not to the top of a mountain, to which an unbridled fancy, influenced by infidelity, would intimate he had ascended, and not to heaven.
This same Jesus - Clothed in human nature, shall so come in like manner - with the same body, descending from heaven by his sovereign and all-controlling power, as ye have seen him go into heaven. Thus shall he come again to judge the quick and the dead. It was a very ancient opinion among Christians, that when Christ should come again to judge the world he would make his appearance on Mount Olivet. Some think that his coming again to destroy the Jewish nation is what the angels refer to. See a connected account of the different appearances of Christ at the end of this chapter.
Albert Barnes: Notes on the Bible - 1834
1:11: Ye men of Galilee - Galilee was the place of their former residence, and they were commonly known by the name of Galileans.
Why stand ye ... - There is doubtless a slight degree of censure implied in this, as well as a design to call their attention away from a vain attempt to see the departed Saviour. The impropriety may have been:
(1) In the feeling of disappointment, as if he would not restore the kingdom to Israel.
(2) Possibly they were expecting that he would again soon appear, though he had often foretold them that he would ascend to heaven.
(3) there might have been an impropriety in their earnest desire for the mere bodily presence of the Lord Jesus, when it was more important that he should be in heaven. We may see here also that it is our duty not to stand in idleness, and to gaze even toward heaven. We, as well as the apostles, have a great work to do, and we should actively engage in it without delay.
Gazing up - Looking up.
This same Jesus - This was said to comfort them. The same tried friend who had been so faithful to them would return. They ought not, therefore, to look with despondency at his departure.
Into heaven - This expression denotes into the immediate presence of God; or into the place of perpetual purity and happiness, where God especially manifests his favor. The same thing is frequently designated by his sitting on the right hand of God, as emblematic of power, honor, and favor. See the Mar 16:19; Mar 14:62 notes; Heb 1:3; Heb 8:1 notes; Act 7:55 note; Rom 8:34 note; Eph 1:20 note.
Shall so come - At the day of judgment. Joh 14:3, "if I go and prepare a place for you, I will come again," etc.
In like manner ... - In clouds, as he ascended. See the Act 1:9 note; Th1 4:16 note. This address was designed to comfort the disciples. Though their master and friend was taken from them, yet he was not removed foRev_er. He would come again with similar majesty and glory to vindicate his people, and to tread his enemies under his feet. The design for which he will come will be to judge the world, mat 25. There will be an evident fitness and propriety in his coming for such reasons as the following:
(1) Because his appropriate work in heaven as mediator will have been accomplished; his people will have been saved; the great enemy of God and man will have been subdued; death will have been conquered; and the gospel will have shown its power in subduing all forms of wickedness; in removing the effects of sin; in establishing the Law, and in vindicating the honor of God; and all will have been done that is necessary to establish the authority of God throughout the universe. It will be proper, therefore, that this mysterious order of things shall be wound up, and the results become a matter of record in the history of the universe. This will be better than it would be to suffer an eternal millennium on the earth, while the saints should many of them slumber, and the wicked still be in their graves.
(2) it is proper that he should come to vindicate his people, and raise them up to glory. Here they have been persecuted, oppressed, put to death. Their character is assailed; they are poor; and the world despises them. It is fit that God should show himself to be their friend; that he should do justice to their injured names and motives; that he should bring out hidden and obscure virtue, and vindicate it; that he should enter every grave and bring forth his friends to life.
(3) it is proper that he should show his hatred of sin. Here it triumphs. The wicked are rich, and honored, and mighty, and say, Where is the promise of his coming? Pe2 3:4. It is right that he should defend his cause. Hence, the Lord Jesus will come to guard the avenues to heaven, and to see that the universe suffers no wrong by the admission of an improper person to the skies.
(4) the great transactions of redemption have been public, open, often grand. The apostasy was public, in the face of angels and of the universe. Sin has been open, public high-handed. Misery has been public, and has rolled its deep and turbid waves in the face of the universe. Death has been public; all worlds have seen the race cut down and moulder. The death of Jesus was public: the angels saw it; the heavens were clothed with mourning; the earth shook, and the dead arose. Jesus was publicly whipped, cursed, crucified; and it is proper that he should publicly triumph - that all heaven rejoicing, and all hell at length humbled, should see his public victory. Hence, he will come with clouds - with angels - with fire - and will raise the dead, and exhibit to all the universe the amazing close of the scheme of redemption.
(5) we have in these verses a description of the most grand and wonderful events that this world has ever known - the ascension and return of the Lord Jesus. Here is consolation for the Christian; and here is a source of ceaseless alarm to the sinner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: Ye men: Act 2:7, Act 13:31; Mar 14:70
why: Act 3:12; Luk 24:5
shall: Dan 7:13, Dan 7:14; Mat 24:30, Mat 25:31; Mar 13:26; Luk 21:27; Joh 14:3; Th1 1:10; Th1 4:16; Th2 1:7-10; Rev 1:7
Geneva 1599
1:11 Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up (g) from you into heaven, shall so come in like manner as ye have seen him go into heaven.
(g) That is, out of your sight.
John Gill
1:11 Which also said, ye men of Galilee,.... And which was said by them, not to reproach them with their country, but partly to let them know that they knew them, who they were, and from whence they came; and partly to observe the rich and distinguishing grace of God in choosing such mean and contemptible persons to be the apostles of Christ, and eyewitnesses of his majesty:
why stand ye gazing up into heaven? reproving them for their curiosity in looking after Christ with their bodily eyes, who was no more in common to be seen this way, but with an eye of faith; and for their desire after his corporeal presence, which they were not to look for; and as if they expected he would return again immediately, whereas his return will not be till the end of the world: and besides, they were not to remain on that spot, or stand gazing there; they were to go to Jerusalem, and abide there, as Christ had ordered, till they should receive the Holy Spirit in an extraordinary way; and then they were to preach a crucified Christ, and declare that he was risen from the dead, and was gone to heaven, and was ordained to be the Judge of quick and dead,
This same Jesus; and not another; the same in person, in body and soul:
which is taken up from you into heaven; who was taken up in a cloud out of their sight, and received into heaven, where he will be till the times of the restitution of all things; and which might be matter of grief to them, because of the loss of his bodily presence; though it should have been rather joyful to them, since he was gone to the Father, and as their forerunner, to prepare a place, and make intercession for them:
shall so come in like manner as ye have seen him go into heaven; he shall come in the same flesh, in the same human nature; he shall come in the clouds of heaven, and shall be attended with his mighty angels, as he now was; he shall descend himself in person, as he now ascended in person; and as he went up with a shout, and with the sound of a trumpet, see Ps 47:5 so he shall descend with a shout, with the voice of the archangel, and the trump of God; and, it may be, he shall descend upon the very spot from whence he ascended; see Zech 14:4 and it is a notion of the Jews, that the resurrection of the Israelites will be there: they say (m), that "when the dead shall live, the Mount of Olives shall be cleaved asunder, and all the dead of Israel shall come out from under it; yea, even the righteous which die in captivity shall pass through a subterranean cavern, and come out from under the Mount of Olives.
(m) Targum in Cant. viii. 5.
Robert Jamieson, A. R. Fausset and David Brown
1:11 Ye men of Galilee, why stand ye gazing up into heaven, &c.--"as if your now glorified Head were gone from you never to return: He is coming again; not another, but 'this same Jesus'; and 'as ye have seen Him go, in the like manner shall He come'--as personally, as visibly, as gloriously; and let the joyful expectation of this coming swallow up the sorrow of that departure."
1:121:12: Ապա դարձա՛ն յԵրուսաղէմ յանուանեալ լեռնէն Ձիթենեաց. որ է մե՛րձ յԵրուսաղէմ ըստ շաբաթուն ճանապարհի[2087]։ [2087] Ոմանք. Ըստ շաբաթու ճանապարհին։
12. Ապա Երուսաղէմ վերադարձան Ձիթենեաց կոչուող լեռից, որ Երուսաղէմին մօտ է շաբաթ օրն անցնելիք մի ճանապարհի չափ[1]:[1] Շաբաթ օրուայ ճանապարհ, այսինքն՝ մօտ մէկ կիլոմետր ճանապարհ:
12 Այն ատեն Երուսաղէմ դարձան Ձիթենեաց լեռնէն, որ շաբաթ օրուան ճամբու չափ մօտ է Երուսաղէմի։
Ապա դարձան յԵրուսաղէմ յանուանեալ լեռնէն Ձիթենեաց, որ է մերձ յԵրուսաղէմ ըստ շաբաթուն ճանապարհի:

1:12: Ապա դարձա՛ն յԵրուսաղէմ յանուանեալ լեռնէն Ձիթենեաց. որ է մե՛րձ յԵրուսաղէմ ըստ շաբաթուն ճանապարհի[2087]։
[2087] Ոմանք. Ըստ շաբաթու ճանապարհին։
12. Ապա Երուսաղէմ վերադարձան Ձիթենեաց կոչուող լեռից, որ Երուսաղէմին մօտ է շաբաթ օրն անցնելիք մի ճանապարհի չափ[1]:
[1] Շաբաթ օրուայ ճանապարհ, այսինքն՝ մօտ մէկ կիլոմետր ճանապարհ:
12 Այն ատեն Երուսաղէմ դարձան Ձիթենեաց լեռնէն, որ շաբաթ օրուան ճամբու չափ մօտ է Երուսաղէմի։
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: Тогда они возвратились в Иерусалим с горы, называемой Елеон, которая находится близ Иерусалима, в расстоянии субботнего пути.
1:12  τότε ὑπέστρεψαν εἰς ἰερουσαλὴμ ἀπὸ ὄρους τοῦ καλουμένου ἐλαιῶνος, ὅ ἐστιν ἐγγὺς ἰερουσαλὴμ σαββάτου ἔχον ὁδόν.
1:12. Τότε (To-the-one-which-also) ὑπέστρεψαν (they-beturned-under) εἰς (into) Ἰερουσαλὴμ (to-a-Hierousalem) ἀπὸ (off) ὄρους (of-a-jut) τοῦ (of-the-one) καλουμένου (of-being-called-unto) Ἐλαιῶνος, (of-an-Oliving,"ὅ (which) ἐστιν (it-be) ἐγγὺς (near) Ἰερουσαλὴμ (of-a-Hierousalem) σαββάτου (of-a-sabbath) ἔχον (to-holding) ὁδόν. (to-a-way)
1:12. tunc reversi sunt Hierosolymam a monte qui vocatur Oliveti qui est iuxta Hierusalem sabbati habens iterThen they returned to Jerusalem from the mount that is called Olivet, which is nigh Jerusalem, within a sabbath day's journey.
12. Then returned they unto Jerusalem from the mount called Olivet, which is nigh unto Jerusalem, a sabbath day’s journey off.
1:12. Then they returned to Jerusalem from the mountain, which is called Olivet, which is next to Jerusalem, within a Sabbath day’s journey.
1:12. Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day’s journey.
Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day' s journey:

12: Тогда они возвратились в Иерусалим с горы, называемой Елеон, которая находится близ Иерусалима, в расстоянии субботнего пути.
1:12  τότε ὑπέστρεψαν εἰς ἰερουσαλὴμ ἀπὸ ὄρους τοῦ καλουμένου ἐλαιῶνος, ὅ ἐστιν ἐγγὺς ἰερουσαλὴμ σαββάτου ἔχον ὁδόν.
1:12. tunc reversi sunt Hierosolymam a monte qui vocatur Oliveti qui est iuxta Hierusalem sabbati habens iter
Then they returned to Jerusalem from the mount that is called Olivet, which is nigh Jerusalem, within a sabbath day's journey.
1:12. Then they returned to Jerusalem from the mountain, which is called Olivet, which is next to Jerusalem, within a Sabbath day’s journey.
1:12. Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day’s journey.
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
12: Тогда, т. е. после полученного от Ангелов вразумления, они возвратились в Иерусалим... В Евангелии Лука добавляет к сему с радостью великою (XXIV:52).

Упоминание горы Елеона, как места, откуда возвратились в Иерусалим апостолы по вознесении Господа, означает, очевидно, что эта гора была и местом вознесения. Дееписатель точно определяет при этом и местоположение названной горы, - очевидно, потому, что Феофилакт, для которого предназначалась книга, был незнаком с топографией Иерусалима.

Близ Иерусалима, в расстоянии субботнего пути... - слав. субботы имущие путь (греч. имущая - sabbatou econ odon. ), т. е. от горы имеющей путь субботы, или такой путь, какой позволялось пройти в субботу. Этот путь раввинскою строгостью относительно субботнего покоя определялся в 2000: шагов (около версты), на таком расстоянии отстояли самые крайние палатки от скинии Моисеевой, во время странствования евреев по пустыне. Если в Евангелии св. Лука (XXIV:50) говорит, что Господь вознесся извед их вон до Вифанию, то это выражение, не в противоречии с рассмотренным, означает, что место вознесения находилось на пути из Иерусалима в Вифанию. Последняя отстояла от Иерусалима на расстоянии вдвое большем Елеона, на расстоянии двух субботних путей, и указывается просто для определения направления, по которому извел Господь учеников на место Своего вознесения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostles in Jerusalem.
12 Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day's journey. 13 And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphæus, and Simon Zelotes, and Judas the brother of James. 14 These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.

We are here told, I. Whence Christ ascended--from the mount of Olives (v. 12), from that part of it where the town of Bethany stood, Luke xxiv. 50. There he began his sufferings (Luke xxii. 39), and therefore there he rolled away the reproach of them by his glorious ascension, and thus showed that his passion and his ascension had the same reference and tendency. Thus would he enter upon his kingdom in the sight of Jerusalem, and of those undutiful ungrateful citizens of his that would not have him to reign over them. It was prophesied of him (Zech. xiv. 4), That his feet should stand upon the mount of Olives, which is before Jerusalem, should stand last there; and presently it follows, The mount of Olives shall cleave in two. From the mount of Olives he ascended who is the good olive-tree, whence we receive the unction, Zech. iv. 12; Rom. xi. 24. This mount is here said to be near Jerusalem, a sabbath day's journey from it, that is, a little way; no further than devout people used to walk out on a sabbath evening, after the public worship was over, for meditation. Some reckon it a thousand paces, others two thousand cubits; some seven furlongs, others eight. Bethany indeed was fifteen furlongs from Jerusalem (John xi. 18), but that part of the mount of Olives which was next to Jerusalem, whence Christ began to ride in triumph, was but seven or eight furlongs off. The Chaldee paraphrast on Ruth 1 says, We are commanded to keep the sabbaths and the holy days, so as not to go above two thousand cubits, which they build upon Josh. iii. 4, where, in their march through Jordan, the space between them and the ark was to be two thousand cubits. God had not then thus limited them, but they limited themselves; and thus far it is a rule to us, not to journey on the sabbath any more than in order to the sabbath work; and as far as is necessary to this we are not only allowed, but enjoined, 2 Kings iv. 23.

II. Whither the disciples returned: They came to Jerusalem, according to their Master's appointment, though there they were in the midst of enemies; but it should seem that though immediately after Christ's resurrection they were watched, and were in fear of the Jews, yet after it was known that they were gone into Galilee no notice was taken of their return to Jerusalem, nor any further search made for them. God can find out hiding-places for his people in the midst of their enemies, and so influence Saul that he shall not seek for David any more. At Jerusalem they went up into an upper room, and there abode; not that they all lodged and dieted together in one room, but there they assembled every day, and spent time together in religious exercises, in expectation of the descent of the Spirit. Divers conjectures the learned have about this upper room. Some think it was one of the upper rooms in the temple; but it cannot be thought that the chief priests, who had the letting of these rooms, would suffer Christ's disciples constantly to reside in any of them. It was said indeed, by the same historian, that they were continually in the temple (Luke xxiv. 53), but that was in the courts of the temple, at the hours of prayer, where they could not be hindered from attending; but, it should seem, this upper room was in a private house. Mr. Gregory, of Oxford, is of this opinion, and quotes a Syriac scholiast upon this place, who says that it was the same upper room in which they had eaten the passover; and though that was called anogeon, this hyperoon, both may signify the same. "Whether," says he, "it was in the house of St. John the evangelist, as Euodius delivered, or that of Mary the mother of John Mark, as others have collected, cannot be certain." Notes, ch. xiii.

III. Who the disciples were, that kept together. The eleven apostles are here named (v. 13), so is Mary the mother of our Lord (v. 14), and it is the last time that ever any mention is made of her in the scriptures. There were others that are here said to be the brethren of our Lord, his kinsmen according to the flesh; and, to make up the hundred and twenty spoken of (v. 15), we may suppose that all or most of the seventy disciples were with them, that were associates with the apostles, and were employed as evangelists.

IV. How they spent their time: They all continued with one accord in prayer and supplication. Observe, 1. They prayed, and made supplication. All God's people are praying people, and give themselves to prayer. It was now a time of trouble and danger with the disciples of Christ; they were as sheep in the midst of wolves; and, Is any afflicted? Let him pray; this will silence cares and fears. They had new work before them, great work, and, before they entered upon it, they were instant in prayer to God for his presence with them in it. Before they were first sent forth Christ spent time in prayer for them, and now they spent time in prayer for themselves. They were waiting for the descent of the Spirit upon them, and therefore abounded thus in prayer. The Spirit descended upon our Saviour when he was praying, Luke iii. 21. Those are in the best frame to receive spiritual blessings that are in a praying frame. Christ had promised now shortly to send the Holy Ghost; now this promise was not to supersede prayer, but to quicken and encourage it. God will be enquired of for promised mercies, and the nearer the performance seems to be the more earnest we should be in prayer for it. 2. They continued in prayer, spent much time in it, more than ordinary, prayed frequently, and were long in prayer. They never missed an hour of prayer; they resolved to persevere herein till the Holy Ghost came, according to the promise, to pray, and not to faint. It is said (Luke xxiv. 53), They were praising and blessing God; here, They continued in prayer and supplication; for as praise for the promise is a decent way of begging for the performance, and praise for former mercy of begging further mercy, so, in seeking to God, we give him the glory of the mercy and grace which we have found in him. 3. They did this with one accord. This intimates that they were together in holy love, and that there was no quarrel nor discord among them; and those who so keep the unity of the Spirit in the bond of peace are best prepared to receive the comforts of the Holy Ghost. It also intimates their worthy concurrence in the supplications that were made; though but one spoke, they all prayed, and if, when two agree to ask, it shall be done for them, much more when many agree in the same petition. See Matt. xviii. 19.
Adam Clarke: Commentary on the Bible - 1831
1:12: A Sabbath day's journey - See the difficulties in this verse explained in the note on Luk 24:50 (note). A Sabbath day's journey was seven furlongs and a half. Olivet was but five furlongs from Jerusalem; and Bethany was fifteen. The first region or tract of Mount Olivet, which was called Bethany, was distant from the city a Sabbath day's journey, or seven furlongs and a half; and the same distance did that tract called Bethphage extend from the city. When, therefore; our Lord came to the place where these two tracts touched each other, he there ascended, which place was distant from Jerusalem a Sabbath day's journey, as St. Luke here remarks. See the notes referred to above.
Albert Barnes: Notes on the Bible - 1834
1:12: Then returned they unto Jerusalem - In Luk 24:52, we are told that they worshipped Jesus before they returned, and it is probable that the act of worship to which he refers was what is mentioned in this chapter their gazing intently on their departing Lord.
From the mount called Olivet - From the Mount of Olives. See the notes on Mat 21:1. The part of the mountain from which he ascended was the eastern declivity, where stood the little village of Bethany, Luk 24:50.
A sabbath-day's journey - As far as might be lawfully traveled by a Jew on the Sabbath. This was 2, 000 paces or cubits, or seven furlongs and a half - not quite one mile. See the notes On Mat 24:20. The distance of a lawful journey on the Sabbath was not fixed by the laws of Moses, but the Jewish teachers had fixed it at 2, 000 paces. This measure was determined on because it was a tradition that in the camp of the Israelites, when coming from Egypt, no part of the camp was more than 2000 paces from the tabernacle, and over this space, therefore, they were permitted to travel for worship. Perhaps, also, some countenance was given to this from the fact that this was the extent of the suburbs of the Levitical cities, Num 35:5. Mount Olivet was only 5 furlongs from Jerusalem, and Bethany was 15 furlongs. But on the eastern declivity of the mountain the tract of country was called, for a considerable space, the region of Bethany; and it was from this place that the Lord Jesus ascended.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: from: Zac 14:4; Mat 21:1, Mat 24:3, Mat 26:30; Luk 21:37, Luk 24:52
a sabbath: Luk 24:50; Joh 11:18
Geneva 1599
1:12 Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath (h) day's journey.
(h) About two miles.
John Gill
1:12 Then returned they unto Jerusalem,.... With great joy, after the angels had told them that he should come again in like manner:
from the mount called Olivet; which was on the east side of Jerusalem, a mountain Christ much frequented, and from whence he ascended to heaven. This is the hill which in 3Kings 11:7 is said to be "before Jerusalem"; and accordingly Jarchi interprets it of the Mount of Olives; and in Zech 14:4 it is expressly said to be "before Jerusalem on the east"; hence, when our Lord sat upon it, he is said to be over against the temple, Mk 13:3. It has its name from the multitude of olive trees which grew upon it: it is by the Jewish writers sometimes called , "the Mount of Olives" (n), as in Zech 14:4 and sometimes (o), and (p), "the Mount of Oil"; i.e. of olive oil, which was made out of the olives that grew upon it. It is said, that in an old edition of the Latin version of this text it is called "the Mountain of Three Lights"; and this reason is given for it, because on the west side it was enlightened in the night by the continual fire of the altar in the temple; and on the east side it had the first beams of the sun before the city was enlightened with them; and it produced plenty of olives, by which the light is maintained in the lamps. Josephus (q) relates, that in the earthquake in the times of Uzziah, half part of this mountain, which was to the west, was divided from it, and was rolled four furlongs to the eastern part of it, so that the ways and king's gardens were stopped up,
Which, is from Jerusalem a sabbath day's journey. The Syriac version renders it, "about seven furlongs", or near a mile; though Josephus (r) writes, that the Mount of Olives was but five furlongs from Jerusalem: perhaps this may be a mistake in the present copies of Josephus, since Chrysostom on this place cites this passage of Josephus, and reads seven furlongs; which exactly agrees with the Syriac version. A sabbath day's journey, according to the Jews, was two thousand cubits from any city or town, and which they often called, , "the bound of the sabbath" (s); and which they collect partly from Num 35:4 which they understand thus (t):
"a thousand cubits are the suburbs (of the city), and two thousand cubits the bounds of the sabbath.
And these were so many middling paces; for so they say (u),
"a walk of two thousand middling paces, this is the bound of the sabbath.
And that this was the proper space they also gather from Josh 3:4 it being the distance between the ark and the people when they marched; and though this was not fixed by the law, yet being a tradition of the elders, was strictly observed by them: so when Ruth desired to become a proselytess, the Targumist on Ruth 1:16 introduces Naomi thus speaking to her,
"says Naomi, we are commanded to keep the sabbaths, and the good days, (or feasts,) and not to walk above "two thousand cubits";
i.e. on those days; for to go further was reckoned a profanation of them: so it is said (w),
"the sabbath day is profaned with the hands by work, and with the feet by walking more than "two thousand cubits".
Yea, this was punishable with beatings (x):
"a man might go on the sabbath without the city two thousand cubits on every side--but if he went beyond two thousand cubits, they beat him with the beating of rebels,
or in the same manner a rebellious son was beaten. Nay, not only they might not go out of a city or town where they were, further than this, but from whatsoever place they happened to be, as appears by these following rules (y),
"if anyone falls asleep in the way (or on the road), and he does not know that it was dark (and so that the sabbath is begun), he has two thousand cubits (allowed him) on every side.--Whoever is on a journey, and it is dark, and he knows a tree, or a hedge, and says, let my sabbath (or sabbatical seat) be under it, he says nothing; but if he says, let my sabbath be at the root of it, then he may go from the place of his feet, and to the root of it, two thousand cubits, and from the root of it to his house two thousand cubits; by which means he may go four thousand cubits after it is dark. But if he does not know (any), and is not expert in walking, and says, let my sabbath be in my place, (i.e. in which he stands,) then from his place he has two thousand cubits on every side.
Hence, in some copies it is here inserted, "such being the distance that the Jews could walk"; that is, were allowed to walk by their canons. They call two thousand cubits a mile (z); and if the Mount of Olives was seven furlongs from Jerusalem, it was pretty near a mile; but if but five furlongs, it was little more than half a mile: perhaps the true distance might be six furlongs, since Josephus says (a), the tenth legion was ordered to encamp six furlongs from Jerusalem, at the Mount of Olives, which was over against the city to the east; agreeably to which Epiphanius (b), who had been a Jew, and was born in Palestine, says,
"it was not lawful to go on the sabbath day beyond six furlongs,
which were three quarters of a mile,
(n) Prefat. Echa Rabbati, fol. 40. 4. Jarchi in 1 Kings xi. 7. (o) Misn. Parah, c. 3. sect. 6. Echa Rabbati, fol. 52. 4. Misn. Roshhashanah, c. 2. sect. 4. (p) Targum in Cant. viii. 5. (q) Antiqu. l. 9. c. 10. sect. 4. (r) Antiqu. l. 20. c. 7. sect. 6. (s) Midrash Kohelet, fol. 75. 2. Vid. Maimon. Hilchot Sabbat, c. 27. & 28. & Origin. Philocal. p. 14. (t) Misna Sota, c. 5. sect 3. (u) T. Bab. Erubin, fol. 42. 1. Maimon. Hilch, Sabbat, c. 27, sect. 4. (w) Zohar in Exod. fol. 27. 1. & 83. 2. (x) Maimon. Hiichot Sabbat, c. 97. sect. 1, 2. (y) Misna Erubin, c. 4. sect. 5, 7, 8. (z) Bemidbar Rabba, sect. 2. fol. 178. 4. (a) De Bello Jud. l. 5. c. 2. sect. 3. (b) Centra Haeres. l. 2. Haeres. 66.
John Wesley
1:12 A Sabbath - day's journey - The Jews generally fix this to two thousand cubits, which is not a mile.
Robert Jamieson, A. R. Fausset and David Brown
1:12 RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Acts 1:12-26)
a sabbath day's journey--about two thousand cubits.
1:131:13: Եւ իբրեւ մտին, ելին ՚ի վերնատունն ուր վա՛նքն իսկ էին. Պետրոս, եւ Յա՛կովբոս, եւ Յովհաննէս, եւ Անդրէ՛աս, Փիլի՛պպոս, եւ Թո՛վմաս, Բարթողոմէոս, եւ Մատթէ՛ոս, Յա՛կովբոս Ալփեան, եւ Շմաւոն Նախանձայոյզ, եւ Յո՛ւդա Յակովբեան[2088]։ [2088] Ոսկան. Եւ իբրեւ մտին ՚ի վերնատունն, ելին ուր վանքն... Պետրոս եւ Յօհաննէս. Յակօբոս եւ Անդր՛՛... Բարթուղիմէոս։ Ուր ոմանք. Յակոբոս, Յովհաննէս։
13. Եւ երբ քաղաք մտան, բարձրացան վերնատունը, որտեղ եւ բնակւում էին Պետրոսն ու Յակոբոսը, Յովհաննէսն ու Անդրէասը, Փիլիպպոսն ու Թովմասը, Բարթողոմէոսն ու Մատթէոսը, Ալփէոսի որդի Յակոբոսն ու Նախանձայոյզ Շմաւոնը եւ Յակոբոսի որդի Յուդան:
13 Երբ քաղաքը մտան ելան վերնատունը, ուր կը բնակէին Պետրոսը եւ Յակոբոսը, Յովհաննէսը եւ Անդրէասը, Փիլիպպոսը եւ Թովմասը, Բարթողիմէոսը եւ Մատթէոսը, Յակոբոս Ալփէոսեանն ու Սիմոն Նախանձայոյզը եւ Յուդա Յակոբեան*։
Եւ իբրեւ մտին, ելին ի վերնատունն ուր վանքն իսկ էին, Պետրոս եւ Յակովբոս, Յովհաննէս եւ Անդրէաս, Փիլիպպոս եւ Թովմաս, Բարթողոմէոս եւ Մատթէոս, Յակովբոս Ալփեան եւ Շմաւոն Նախանձայոյզ եւ Յուդա Յակովբեան:

1:13: Եւ իբրեւ մտին, ելին ՚ի վերնատունն ուր վա՛նքն իսկ էին. Պետրոս, եւ Յա՛կովբոս, եւ Յովհաննէս, եւ Անդրէ՛աս, Փիլի՛պպոս, եւ Թո՛վմաս, Բարթողոմէոս, եւ Մատթէ՛ոս, Յա՛կովբոս Ալփեան, եւ Շմաւոն Նախանձայոյզ, եւ Յո՛ւդա Յակովբեան[2088]։
[2088] Ոսկան. Եւ իբրեւ մտին ՚ի վերնատունն, ելին ուր վանքն... Պետրոս եւ Յօհաննէս. Յակօբոս եւ Անդր՛՛... Բարթուղիմէոս։ Ուր ոմանք. Յակոբոս, Յովհաննէս։
13. Եւ երբ քաղաք մտան, բարձրացան վերնատունը, որտեղ եւ բնակւում էին Պետրոսն ու Յակոբոսը, Յովհաննէսն ու Անդրէասը, Փիլիպպոսն ու Թովմասը, Բարթողոմէոսն ու Մատթէոսը, Ալփէոսի որդի Յակոբոսն ու Նախանձայոյզ Շմաւոնը եւ Յակոբոսի որդի Յուդան:
13 Երբ քաղաքը մտան ելան վերնատունը, ուր կը բնակէին Պետրոսը եւ Յակոբոսը, Յովհաննէսը եւ Անդրէասը, Փիլիպպոսը եւ Թովմասը, Բարթողիմէոսը եւ Մատթէոսը, Յակոբոս Ալփէոսեանն ու Սիմոն Նախանձայոյզը եւ Յուդա Յակոբեան*։
zohrab-1805▾ eastern-1994▾ western am▾
1:1313: И, придя, взошли в горницу, где и пребывали, Петр и Иаков, Иоанн и Андрей, Филипп и Фома, Варфоломей и Матфей, Иаков Алфеев и Симон Зилот, и Иуда, [брат] Иакова.
1:13  καὶ ὅτε εἰσῆλθον, εἰς τὸ ὑπερῶον ἀνέβησαν οὖ ἦσαν καταμένοντες, ὅ τε πέτρος καὶ ἰωάννης καὶ ἰάκωβος καὶ ἀνδρέας, φίλιππος καὶ θωμᾶς, βαρθολομαῖος καὶ μαθθαῖος, ἰάκωβος ἁλφαίου καὶ σίμων ὁ ζηλωτὴς καὶ ἰούδας ἰακώβου.
1:13. Καὶ (And) ὅτε (which-also) εἰσῆλθον, (they-had-came-into) εἰς (into) τὸ (to-the-one) ὑπερῷον (to-en-overed) ἀνέβησαν (they-had-stepped-up,"οὗ (of-which) ἦσαν (they-were) καταμένοντες , ( staying-down ,"ὅ (the-one) τε (also) Πέτρος (a-Petros) καὶ (and) Ἰωάνης (an-Ioanes) καὶ (and) Ἰάκωβος (an-Iakobos) καὶ (and) Ἀνδρέας, (an-Andreas,"Φίλιππος (a-Filippos) καὶ (and) Θωμᾶς, (a-Thomas,"Βαρθολομαῖος (a-Bartholomaios) καὶ (and) Μαθθαῖος, (a-Maththaios,"Ἰάκωβος (an-Iakobos) Ἁλφαίου (of-an-Alfaios) καὶ (and) Σίμων (a-Simon) ὁ (the-one) ζηλωτὴς (a-craver) καὶ (and) Ἰούδας (an-Ioudas) Ἰακώβου. (of-an-Iakobos)
1:13. et cum introissent in cenaculum ascenderunt ubi manebant Petrus et Iohannes Iacobus et Andreas Philippus et Thomas Bartholomeus et Mattheus Iacobus Alphei et Simon Zelotes et Iudas IacobiAnd when they were come in, they went up into an upper room, where abode Peter and John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, James of Alpheus and Simon Zelotes and Jude the brother of James.
13. And when they were come in, they went up into the upper chamber, where they were abiding; both Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James of Alphaeus, and Simon the Zealot, and Judas of James.
1:13. And when they had entered into the cenacle, they ascended to the place where Peter and John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, James of Alphaeus and Simon the Zealot, and Jude of James, were staying.
1:13. And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James [the son] of Alphaeus, and Simon Zelotes, and Judas [the brother] of James.
And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James [the son] of Alphaeus, and Simon Zelotes, and Judas [the brother] of James:

13: И, придя, взошли в горницу, где и пребывали, Петр и Иаков, Иоанн и Андрей, Филипп и Фома, Варфоломей и Матфей, Иаков Алфеев и Симон Зилот, и Иуда, [брат] Иакова.
1:13  καὶ ὅτε εἰσῆλθον, εἰς τὸ ὑπερῶον ἀνέβησαν οὖ ἦσαν καταμένοντες, ὅ τε πέτρος καὶ ἰωάννης καὶ ἰάκωβος καὶ ἀνδρέας, φίλιππος καὶ θωμᾶς, βαρθολομαῖος καὶ μαθθαῖος, ἰάκωβος ἁλφαίου καὶ σίμων ὁ ζηλωτὴς καὶ ἰούδας ἰακώβου.
1:13. et cum introissent in cenaculum ascenderunt ubi manebant Petrus et Iohannes Iacobus et Andreas Philippus et Thomas Bartholomeus et Mattheus Iacobus Alphei et Simon Zelotes et Iudas Iacobi
And when they were come in, they went up into an upper room, where abode Peter and John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, James of Alpheus and Simon Zelotes and Jude the brother of James.
1:13. And when they had entered into the cenacle, they ascended to the place where Peter and John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, James of Alphaeus and Simon the Zealot, and Jude of James, were staying.
1:13. And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James [the son] of Alphaeus, and Simon Zelotes, and Judas [the brother] of James.
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: Взошли в горницу где и пребывали... единодушно в молитве и молении. Быть может, это была та же горница, в которой совершена последняя тайная вечеря (большая горница, Лк XXII:12) и хозяин которой, вероятно, был в числе последователей Господа. Удаленная от шума уличного, она представляла удобнейшее место для молитвенных собраний, в которых ученики Господа подготовляли себя молитвами и молениями к обетованному крещению Духом Святым.

Пребывали - не в смысле безысходного проживания в горнице в течение всех 10: дней. Выражение означает лишь, что ученики на разошлись каждый в место свое, но - взойдя в известную горницу, постоянно потом собирались в ней для единодушных молений. В Евангелии Лк XXIV:51: - пребывали всегда в церкви, прославляя и благословляя Бога. Это означает, что ученики Господа оставались и всегдашними посетителями еще не замененных новыми священнодействиями богослужений ветхозаветного храма. Но уже и теперь эти богослужения, заметно, не удовлетворяли учеников Господних, и новые впечатления их и верования заставляли их вырабатывать свои новые формы для их удовлетворения. Так, то в храме, то в горнице - они постоянно пребывают в молитвах и хвалениях Бога, постоянно собираясь в ожидании обещанной перемены в их осиротелой доле.

Имена апостолов (без Иуды Искариота) и порядок - почти те же, что и в Евангелиях, с незначительными изменениями (ср. Мф X:2-4; Мк III:17-18; Лк VI:14-16).

Леввей или Фаддей - приводится с именем Иуды Иаковлева (ср. Ин XIV:22), а Симон Кананит называется Зилотом ("ревнитель"), как принадлежавший к партии зилотов, крайних ревнителей закона Моисеева.

Перечисление имен апостолов имеет в виду привести в известность главных лиц, составлявших средоточие первого христианского общества и бывших главными действующими лицами в описываемых событиях - утверждения и распространения Церкви Христовой, по избранию Самого Ее Основателя.
Adam Clarke: Commentary on the Bible - 1831
1:13: They went up into an upper room - This was either a room in the temple, or in the house of one of the disciples, where this holy company was accustomed to meet. In Luk 24:53, it is said that, after their return from Mount Olivet, they were continually in the temple, praising and blessing God: it is probable, therefore, that the upper room mentioned in this verse is that apartment of the temple mentioned above. But still it is not certain that this place should be so understood; as we have the fullest proofs that the upper rooms in private houses were used for the purpose of reading the law, and conferring together on religious matters. See several proofs in Lightfoot. Add to this, that the room here mentioned seems to have been the place where all the apostles lodged, οὑ ησαν καταμενοντες, and therefore most probably a private house.
Albert Barnes: Notes on the Bible - 1834
1:13: Were come in - To Jerusalem.
They went up into an upper room - The word ὑπερῷον huperoō n, here translated "upper room," occurs only four times in the New Testament: Act 9:37, "She (Dorcas) was sick and died; whom when they had washed, they laid her in an upper chamber" (see also Act 9:39); Act 20:8, "And there were many lights in the upper chamber where they were gathered together." The room so designated was an upper chamber used for devotion, or as a place where to lay the dead before burial, or occasionally for conversation, etc. Here it evidently means the place where they were assembled for devotion. Luk 24:53 says they were continually "in the temple" praising and blessing God; and some have supposed that the upper room here designated was one of the rooms in the temple. But there is no evidence of that, and it is not very probable. Such a room as that here referred to was a part of every house, especially in Jerusalem; and the disciples probably selected one where they might be together, and yet so retired that they might be safe from the Jews. The expression used in Luk 24:53, "They were continually - διαπαντός diapantos - in the temple," signifies no more than that this was a frequent or customary resort; they were always in the temple at the usual seasons of devotion, or they were in the constant habit of resorting thither. "Even DeWette allows that there is no discrepancy."
Where abode - Where were remaining. This does not mean that this was their permanent habitation; but they remained there waiting for the descent of the Holy Spirit.
Peter ... - All the apostles were there which Jesus had at first chosen except Judas, Luk 6:13-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: an: Act 9:37-39, Act 20:8; Mar 14:15; Luk 22:12
Peter: Act 2:14, Act 2:38, Act 3:1-10, Act 4:13, Act 4:19, Act 8:14-25, Act 9:32-43, Act 10:9-33, Act 12:2, Act 12:3, Act 15:7-11; Mat 4:18-22, Mat 10:2-4; Mar 3:16-18, Mar 5:37, Mar 9:2, Mar 14:33; Luk 6:13-16; Joh 1:40-42, Joh 13:23-25, Joh 18:17, Joh 18:25-27, Joh 21:15-24; 1John 1:1-5:21; Jo2 1:1-13; Jo3 1:1-14; Rev 1:1-3
Philip: Joh 1:43-46, Joh 6:5-7, Joh 12:21, Joh 12:22, Joh 14:8, Joh 14:9
Thomas: Joh 11:16, Joh 20:26-29, Joh 21:2
Matthew: Mat 9:9; Mar 2:14; Luk 5:27-29, Levi
James: Act 12:17, Act 15:13; Co1 15:7; Gal 1:19, Gal 2:9; Jam 1:1
Alphaeus: Mar 2:14, Mar 3:18
Simon: Mat 10:4; Mar 3:18, Canaanite, Luk 6:15
Judas: Mat 10:3, Lebbaeus whose surname was Thaddaeus, Mar 3:18, Thaddaeus, Jde 1:1
Geneva 1599
1:13 (5) And when they were (i) come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James [the son] of Alphaeus, and Simon Zelotes, and Judas [the brother] of James.
(5) Ecclesiastical assemblies to hear the word, and to make common prayer, were first instituted and kept in private houses by the Apostles.
(i) They went into the house which the Church had chosen at that time to be a gathering place for the whole assembly.
John Gill
1:13 "Into it", as the Arabic version reads; that is, into the city of Jerusalem, and into some house in that city; but what house it was is needless to inquire, since it cannot be known. Some think it was the house of John the Evangelist, whither he had taken Mary the mother of our Lord, Jn 19:27 which is not improbable: others, that it was the house of Mary, the mother of John Mark, where the disciples met for prayer when Peter was put into prison, Acts 12:12 others, that it was the house of Simon the leper; but his house was not at Jerusalem, but in Bethany, Mt 26:6. Some have thought it was the house of Nicodemus, or of Joseph of Arimathea; but after all it seems most likely, that it was not any private house, but the temple into which the disciples immediately went, and where they continued; see Lk 24:52 and Acts 2:46.
they went up into an upper room; which, if in a private house, they might choose for retirement and secrecy; and might be the same in which they had eaten the passover; and so a Syriac scholiast, in manuscript, on the place, says it was the same. It was usual to meet in upper rooms for devotion and religious conversation; see Gill on Mk 2:4 though this upper room might be one of the chambers in the temple; for not only from the scriptural account of the temple, there were chambers round about it, and upper chambers; see 3Kings 6:5 and one of these is called the chamber of Gemariah, in which Baruch read the prophecies of Jeremiah, Jer 36:10 but also from the Jewish writings, in which frequent mention is made of the chamber Palhedrin, where the high priest was brought seven days before the day of atonement (c); and the chamber of the counsellors (d); and the chamber Gazith, where the sanhedrim sat; and the chamber of the house of Abtines (e); and the chamber of wood; and the chamber of the lepers; and the chamber of the house of oil (f); and the chamber of salt; and the chamber of Parvah; and the chamber of them that wash, besides others (g). And into a chamber, or upper room in the temple they might be let by Joses Barnabas, a Levite, one of their own company, Acts 4:36 who might have the care of it, for they are said to be continually in the temple, Lk 24:53.
Where abode both Peter, and James, and John. The Vulgate Latin, Syriac, and Ethiopic versions read, "Peter, and John, and James"; and so the Alexandrian copy. These were the three favourite disciples of Christ, and are often mentioned together, as here first,
and Andrew, Philip, and Thomas, Bartholomew, and Matthew. The Syriac and Ethiopic versions put Matthew before Bartholomew,
James the son of Alphaeus, and Simon Zelotes, and Judas, the brother of James; all the Oriental versions read, "Judas the son of James": of the names of the apostles; see Gill on Mt 10:2, Mt 10:3, Mt 10:4. They are all here mentioned but Judas the betrayer, who was dead, to show, that though one had disbelieved the resurrection of Christ, another had denied him, and all of them had forsook him, and fled; yet they were got together again, and were firm and steadfast in the faith of Christ, waiting for the pouring forth of the Spirit,
(c) Misn. Yoma, c. 1. sect. 1. (d) T. Bab. Yoma, fol. 8. 2. (e) Ib. fol. 19. 1. (f) Misn. Middot, c. 2. sect. 5. (g) Ib. c. 5. sect. 2, 3.
John Wesley
1:13 They went up into the upper room - The upper rooms, so frequently mentioned in Scripture, were chambers in the highest part of the house, set apart by the Jews for private prayer. These, on account of their being so retired and convenient, the apostles now used for all the offices of religion. Mt 10:2; Mk 3:14; Lk 6:13.
Robert Jamieson, A. R. Fausset and David Brown
1:13 went up into an upper room--perhaps the same "large upper room" where with their Lord they had celebrated the last Passover and the first Supper (Lk 22:12).
where abode--not lodged, but had for their place of rendezvous.
Peter, &c.--(See on Mt 10:2-4).
1:141:14: Սոքա ամենեքեան էին հանապազորդեալ միաբան յաղօթս հանդերձ կանամբք, եւ Մարեմաւ մա՛րբն Յիսուսի՝ եւ եղբարբք նորա[2089]։[2089] Ոմանք. Միաբան յաղօթսն... եւ եղբարք նորա։
14. Սրանք բոլորը, միասիրտ, յարատեւօրէն աղօթքի մէջ էին կանանց եւ Յիսուսի մօր՝ Մարիամի ու նրա եղբայրների հետ:
14 Ասոնք ամէնքը միաբանութեամբ միշտ աղօթք ու աղաչանք կ’ընէին կիներուն հետ եւ Յիսուսին մօրը Մարիամին ու անոր եղբայրներուն հետ մէկտեղ։
Սոքա ամենեքեան էին հանապազորդեալ միաբան յաղօթս հանդերձ կանամբք եւ Մարեմաւ մարբն Յիսուսի եւ եղբարբք նորա:

1:14: Սոքա ամենեքեան էին հանապազորդեալ միաբան յաղօթս հանդերձ կանամբք, եւ Մարեմաւ մա՛րբն Յիսուսի՝ եւ եղբարբք նորա[2089]։
[2089] Ոմանք. Միաբան յաղօթսն... եւ եղբարք նորա։
14. Սրանք բոլորը, միասիրտ, յարատեւօրէն աղօթքի մէջ էին կանանց եւ Յիսուսի մօր՝ Մարիամի ու նրա եղբայրների հետ:
14 Ասոնք ամէնքը միաբանութեամբ միշտ աղօթք ու աղաչանք կ’ընէին կիներուն հետ եւ Յիսուսին մօրը Մարիամին ու անոր եղբայրներուն հետ մէկտեղ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1414: Все они единодушно пребывали в молитве и молении, с [некоторыми] женами и Мариею, Материю Иисуса, и с братьями Его.
1:14  οὖτοι πάντες ἦσαν προσκαρτεροῦντες ὁμοθυμαδὸν τῇ προσευχῇ σὺν γυναιξὶν καὶ μαριὰμ τῇ μητρὶ τοῦ ἰησοῦ καὶ τοῖς ἀδελφοῖς αὐτοῦ.
1:14. οὗτοι (The-ones-these) πάντες ( all ) ἦσαν (they-were) προσκαρτεροῦντες ( during-toward-unto ) ὁμοθυμαδὸν (passioned-along) τῇ (unto-the-one) προσευχῇ (unto-a-goodly-holding-toward) σὺν (together) γυναιξὶν (unto-women) καὶ (and) Μαριὰμ (unto-a-Mariam) τῇ (unto-the-one) μητρὶ (unto-a-mother) [τοῦ] "[of-the-one]"Ἰησοῦ (of-a-Iesous) καὶ (and) σὺν (together) τοῖς (unto-the-ones) ἀδελφοῖς ( unto-brethrened ) αὐτοῦ. (of-it)
1:14. hii omnes erant perseverantes unianimiter in oratione cum mulieribus et Maria matre Iesu et fratribus eiusAll these were persevering with one mind in prayer with the women, and Mary the mother of Jesus, and with his brethren.
14. These all with one accord continued stedfastly in prayer, with the women, and Mary the mother of Jesus, and with his brethren.
1:14. All these were persevering with one accord in prayer with the women, and with Mary, the mother of Jesus, and with his brothers.
1:14. These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.
These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren:

14: Все они единодушно пребывали в молитве и молении, с [некоторыми] женами и Мариею, Материю Иисуса, и с братьями Его.
1:14  οὖτοι πάντες ἦσαν προσκαρτεροῦντες ὁμοθυμαδὸν τῇ προσευχῇ σὺν γυναιξὶν καὶ μαριὰμ τῇ μητρὶ τοῦ ἰησοῦ καὶ τοῖς ἀδελφοῖς αὐτοῦ.
1:14. hii omnes erant perseverantes unianimiter in oratione cum mulieribus et Maria matre Iesu et fratribus eius
All these were persevering with one mind in prayer with the women, and Mary the mother of Jesus, and with his brethren.
1:14. All these were persevering with one accord in prayer with the women, and with Mary, the mother of Jesus, and with his brothers.
1:14. These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.
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
14: С женами. Здесь разумеются, очевидно, те благочестивые почитательницы Господа, которые сопутствовали Ему при жизни, служа от имений своих (Лк VIII:2-3; ср. Лк XXIII:55; XXIV:1). Драгоценно упоминание о Матери Иисусовой, а также и братиях Его, которые еще не так давно не веровали в Него, как в Мессию (Ин VII:5), но теперь, очевидно, были в числе верующих.
Adam Clarke: Commentary on the Bible - 1831
1:14: These - continued - in prayer and supplication - Waiting for the promise of the Father, according to the direction of our Lord, Luk 24:49. The words και τῃ δεησει, and in supplication, are omitted by ABC*DE, both the Syriac, the Coptic, Ethiopic, Armenian, Vulgate, Itala, and some of the primitive fathers. On this evidence, Griesbach has left them out of the text; and others contend for the propriety of this omission, because, say they, τῃ προσευχῃ and τῃ δεησει, prayer and supplication, mean the same thing. Whether the reading be genuine or spurious, this inference is not just. Prayer may simply imply any address to God, in the way of petition or request; supplication, the earnest, affectionate, and continued application to God for the blessing requested from him by prayer. Prayer asks, supplication expostulates, entreats, urges and re-urges the petition.
With the women - Probably those who had been witnesses of his resurrection, with the immediate relatives of the apostles. Peter we know was married, Mat 8:14, and so might others of the disciples; and therefore the wives of the apostles, as well as of other pious men, may be here intended.
Albert Barnes: Notes on the Bible - 1834
1:14: These all continued ... - The word "continued" denotes "persevering and constant attention." The main business was devotion. Act 6:4, "we will give ourselves continually to the ministry of the word." Rom 12:12, "continuing instant in prayer"; Rom 13:6, "Attending continually upon this very thing." It is their main and constant employment. Compare Col 4:2.
With one accord - Greek: ὁμοθυμαδόν homothumadon - "with one mind." The word denotes the entire harmony of their views and feelings. There were no schisms, no divided interests, no discordant purposes. This is a beautiful picture of devotion, and a specimen of what social worship ought now to be, and a beautiful illustration of Psa 133:1-3. The apostles felt that they had one great object; and their deep grief at the loss of their master, and their doubts and perplexities, led them, as all afflictions ought to lead us, to the throne of grace.
In prayer and supplication - These words are nearly synonymous, and are often interchanged. They express here petitions to God for blessings, and prayer to avert impending evils.
With the women - The women that had followed the Lord Jesus from Galilee, Luk 8:2-3, Luk 8:23, Luk 8:49, Luk 8:55; Luk 24:10; Mat 27:55. The women particularly mentioned are Mary Magdalene, Mary the mother of James and Joses, the mother of Zebedee's children, Joanna the wife of Chuza, and Susanna. Besides these, there were others whose names are not mentioned. Most of them were relatives of the apostles or of the Saviour; and it is not improbable that some of them were wives of the apostles. Peter is known to have been married Mat 8:14, and had his wife in attendance with him in his travels Co1 9:5; and the same was doubtless true of some of the other apostles, Co1 9:5.- Mary, the mother of Jesus, is here particularly mentioned, showing that she now cast in her lot with the apostles. She had, besides, been specially entrusted to the care of John Joh 19:26-27, and had no other home. This is the last time that she is mentioned in the New Testament.
And with his brethren - See the notes on Mat 12:46. At first they had been unbelieving about the claims of Jesus Joh 7:5; but it seems that they had been subsequently converted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: all: Act 2:1, Act 2:42, Act 2:46, Act 4:24-31, Act 6:4; Mat 18:19, Mat 18:20, Mat 21:22; Luk 11:13, Luk 18:1, Luk 24:53; Eph 6:18
with the: Mat 27:55; Mar 15:40, Mar 16:1; Luk 8:2, Luk 8:3, Luk 23:49, Luk 23:55, Luk 24:10; Joh 19:25
Mary: Joh 19:25, Joh 19:26
with his: Mat 13:55, Mat 13:56; Mar 3:31-35
Geneva 1599
1:14 These all (k) continued with (l) one accord in (m) prayer and supplication, with the (n) women, and Mary the mother of Jesus, and with his (o) brethren.
(k) The Greek word signifies an invincible constancy and steadfastness.
(l) It is to good purpose that this agreement is mentioned: for those prayers are most acceptable to God which are made with agreeing minds and wills.
(m) The disciples prayed for the sending of the Holy Spirit, and also to be delivered from present dangers, of which there were many that they were experiencing.
(n) For it was appropriate to have the wives strengthened and encouraged who would afterwards be partakers of the dangers with their husbands.
(o) With his relatives.
John Gill
1:14 These all continued, with one accord, in prayer and supplication,.... For the promise of the Spirit Christ had given them reason to expect; and that they might be preserved from their enemies, and kept faithful to their Lord; and be abundantly qualified for the preaching of the Gospel, and succeeded in it; and that their hearts might be comforted, and knit together in love: and they were unanimous in their requests, and so were under the promise of being heard; and in this work they were constant, and assiduous, and followed it with importunity. The Vulgate Latin, Syriac, and Ethiopic versions leave out the last clause, "and supplication"; and so likewise the Alexandrian copy: "with the women"; that followed Christ from Galilee, and were at his cross, and at his grave; among whom were Mary Magdalene, and Mary the wife of Cleophas, and Salome the wife of Zebedee. Some render the words, "with their wives"; the wives of the apostles; and as many as had wives, no doubt but they were with them; and it was necessary they should be, that they might be strengthened and confirmed in the faith of Christ. Beza's most ancient copy adds, "and children",
and Mary the mother of Jesus. This is the last we hear of her; how long she lived after this, is not certain: her continuance with the apostles of Christ shows her religion and piety, and was both for the increase of her faith, and spiritual comfort:
and with his brethren; See Gill on Mt 13:55.
John Wesley
1:14 His brethren - His near kinsmen, who for some time did not believe; it seems not till near his death.
Robert Jamieson, A. R. Fausset and David Brown
1:14 continued with one accord--knit by a bond stronger than death.
in prayer and supplication--for the promised baptism, the need of which in their orphan state would be increasingly felt.
and Mary the mother of Jesus--distinguished from the other "women," but "so as to exclude the idea of her having any pre-eminence over the disciples. We find her with the rest in prayer to her glorified Son" [WEBSTER and WILKINSON]. This is the last mention of her in the New Testament. The fable of the Assumption of the Virgin has no foundation even in tradition [ALFORD].
with his brethren--(See on Jn 7:3).
1:151:15: Եւ յաւուրսն յայնոսիկ յարուցեալ Պետրոս ՚ի մէջ եղբարցն՝ ասէ. եւ էր անդ բազմութիւն անուանց իբրեւ հարեւր եւ քսանից[2090]. [2090] Առ Ոսկանայ պակասի. Անուանց իբրեւ հար՛՛։
15. Եւ այն օրերին Պետրոսը վեր կացաւ եղբայրների մէջ (եւ այնտեղ հարիւր քսան հոգու չափ հաւատացեալների բազմութիւն կար) եւ ասաց.
15 Այն օրերը Պետրոս ելաւ աշակերտներուն մէջ, (ուր հարիւր քսան հոգիի չափ հաւաքուած բազմութիւն կար,) ու ըսաւ.
Եւ յաւուրսն յայնոսիկ յարուցեալ Պետրոս ի մէջ [3]եղբարցն` ասէ. (եւ էր անդ բազմութիւն անուանց իբրեւ հարեւր եւ քսանից:

1:15: Եւ յաւուրսն յայնոսիկ յարուցեալ Պետրոս ՚ի մէջ եղբարցն՝ ասէ. եւ էր անդ բազմութիւն անուանց իբրեւ հարեւր եւ քսանից[2090].
[2090] Առ Ոսկանայ պակասի. Անուանց իբրեւ հար՛՛։
15. Եւ այն օրերին Պետրոսը վեր կացաւ եղբայրների մէջ (եւ այնտեղ հարիւր քսան հոգու չափ հաւատացեալների բազմութիւն կար) եւ ասաց.
15 Այն օրերը Պետրոս ելաւ աշակերտներուն մէջ, (ուր հարիւր քսան հոգիի չափ հաւաքուած բազմութիւն կար,) ու ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: И в те дни Петр, став посреди учеников, сказал
1:15  καὶ ἐν ταῖς ἡμέραις ταύταις ἀναστὰς πέτρος ἐν μέσῳ τῶν ἀδελφῶν εἶπεν ἦν τε ὄχλος ὀνομάτων ἐπὶ τὸ αὐτὸ ὡσεὶ ἑκατὸν εἴκοσι,
1:15. ΚΑΙ (And) ΕΝ (in) ΤΑΙΣ (unto-the-ones) ΗΜΕΡΑΙΣ (unto-days) ταύταις (unto-the-ones-these) ἀναστὰς (having-had-stood-up,"Πέτρος (a-Petros,"ἐν (in) μέσῳ (unto-middle) τῶν (of-the-ones) ἀδελφῶν ( of-brethrened ) εἶπεν (it-had-said,"(ἦν (it-was) τε (also) ὄχλος (a-crowd) ὀνομάτων (of-names) ἐπὶ (upon) τὸ (to-the-one) αὐτὸ (to-it) ὡς (as) ἑκατὸν (a-hundred) εἴκοσι) (twenty,"
1:15. et in diebus illis exsurgens Petrus in medio fratrum dixit erat autem turba nominum simul fere centum vigintiIn those days Peter rising up in the midst of the brethren, said (now the number of persons together was about an hundred and twenty):
15. And in these days Peter stood up in the midst of the brethren, and said ( and there was a multitude of persons together, about a hundred and twenty),
1:15. In those days, Peter, rising up in the midst of the brothers, said (now the crowd of men altogether was about one hundred and twenty):
1:15. And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,)
And in those days Peter stood up in the midst of the disciples, and said, ( the number of names together were about an hundred and twenty:

15: И в те дни Петр, став посреди учеников, сказал
1:15  καὶ ἐν ταῖς ἡμέραις ταύταις ἀναστὰς πέτρος ἐν μέσῳ τῶν ἀδελφῶν εἶπεν ἦν τε ὄχλος ὀνομάτων ἐπὶ τὸ αὐτὸ ὡσεὶ ἑκατὸν εἴκοσι,
1:15. et in diebus illis exsurgens Petrus in medio fratrum dixit erat autem turba nominum simul fere centum viginti
In those days Peter rising up in the midst of the brethren, said (now the number of persons together was about an hundred and twenty):
1:15. In those days, Peter, rising up in the midst of the brothers, said (now the crowd of men altogether was about one hundred and twenty):
1:15. And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,)
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
15: В те дни... - т. е. между вознесением и Пятидесятницей. Петр, став посреди учеников, сказал... Петр, "уста апостолов, всегда пламенный и верховный в лике апостолов" (Злат., толк. на Матфея, XVI:15), первенствует здесь как "такой, которому Христос вверил стадо Свое" (Феофил. ), предлагая восполнить умаленный Иудою лик XII-ти.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Death of Judas; Matthias Elected to Be an Apostle.
15 And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,) 16 Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. 17 For he was numbered with us, and had obtained part of this ministry. 18 Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. 19 And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood. 20 For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishopric let another take. 21 Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, 22 Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. 23 And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. 24 And they prayed, and said, Thou, Lord, which knowest the hearts of all men, show whether of these two thou hast chosen, 25 That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. 26 And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.

The sin of Judas was not only his shame and ruin, but it made a vacancy in the college of the apostles. They were ordained twelve, with an eye to the twelve tribes of Israel, descended from the twelve patriarchs; they were the twelve stars that make up the church's crown (Rev. xii. 1), and for them twelve thrones were designated, Matt. xix. 28. Now being twelve when they were learners, if they were but eleven when they were to be teachers, it would occasion every one to enquire what had become of the twelfth, and so revive the remembrance of the scandal of their society; and therefore care was taken, before the descent of the Spirit, to fill up the vacancy, of the doing of which we now have an account, our Lord Jesus, probably, having given directions about it, among other things which he spoke pertaining to the kingdom of God. Observe,

I. The persons concerned in this affair. 1. The house consisted of about a hundred and twenty. This was the number of the names, that is, the persons; some think the men only, distinguished from the women. Dr. Lightfoot reckons that the eleven apostles, the seventy disciples, and about thirty-nine more, all of Christ's own kindred, country, and concourse, made up this one hundred and twenty, and that these were a sort of synod, or congregation of ministers, a standing presbytery (ch. iv. 23), to whom none of the rest durst join themselves (ch. v. 13), and that they continued together till the persecution at Stephen's death dispersed them all but the apostles (ch. viii. 1); but he thinks that besides these there were many hundreds in Jerusalem, if not thousands, at this time, that believed; and we have indeed read of many that believed on him there, but durst not confess him, and therefore I cannot think, as he does, that they were now formed into distinct congregations, for the preaching of the word and other acts of worship; nor that there was any thing of this till after the pouring out of the Spirit, and the conversions recorded in the following chapter. Here was the beginning of the Christian church: this hundred and twenty was the grain of mustard-seed that grew into a tree, the leaven that leavened the whole lump. 2. The speaker was Peter, who had been, and still was, the most forward man; and therefore notice is taken of his forwardness and zeal, to show that he had perfectly recovered the ground he lost by his denying his Master, and, Peter being designed to be the apostle of the circumcision, while the sacred story stays among the Jews, he is still brought in, as afterwards, when it comes to speak of the Gentiles, it keeps to the story of Paul.

II. The proposal which Peter made for the choice of another apostle. He stood up in the midst of the disciples, v. 15. He did not sit down, as one that gave laws, or had any supremacy over the rest, but stood up, as one that had only a motion to make, in which he paid a deference to his brethren, standing up when he spoke to them. Now in his speech we may observe,

1. The account he gives of the vacancy made by the death of Judas, in which he is very particular, and, as became one that Christ had breathed upon, takes notice of the fulfilling of the scriptures in it. Here is,

(1.) The power to which Judas had been advanced (v. 17): He was numbered with us, and had obtained part of this ministry which we are invested with. Note, Many are numbered with the saints in this world that will not be found among them in the day of separation between the precious and the vile. What will it avail us to be added to the number of Christians, if we partake not of the spirit and nature of Christians? Judas's having obtained part of this ministry was but an aggravation of his sin and ruin, as it will be of theirs who prophesied in Christ's name, and yet were workers of iniquity.

(2.) The sin of Judas, notwithstanding his advancement to this honour. He was guide to those that took Jesus, not only informed Christ's persecutors where they might find him (which they might have done effectually though he had kept out of sight), but he had the impudence to appear openly at the head of the party that seized him. He went before them to the place, and, as if he had been proud of the honour, gave the word of command: That same is he, hold him fast. Note, Ringleaders in sin are the worst of sinners, especially if those that by their office should have been guides to the friends of Christ are guides to his enemies.

(3.) The ruin of Judas by this sin. Perceiving the chief priests to seek the life of Christ and his disciples, he thought to save his by going over to them, and not only so, but to get an estate under them, of which his wages for his service, he hoped, would be but an earnest; but see what came of it. [1.] He lost his money shamefully enough (v. 18): He purchased a field with the thirty pieces of silver, which were the reward of his iniquity. He did not purchase the field, but the wages of his unrighteousness did, and it is very elegantly expressed thus, in derision of his projects to enrich himself by this bargain. He thought to have purchased a field for himself, as Gehazi did with what he got from Naaman by a lie (see 2 Kings v. 26), but it proved the purchase of a field to bury strangers in; and what was he or any of his the better for this? It was to him an unrighteous mammon, it deceived him; and the reward of his iniquity was the stumbling-block of his iniquity. [2.] He lost his life m ore shamefully. We were told (Matt. xxvii. 5) that he went away in despair, and was suffocated (so the word signifies there, and no more); here it is added (as latter historians add to those who went before) that, being strangled, or choked with grief and horror, he fell headlong, fell on his face (so Dr. Hammond), and partly with the swelling of his own breast, and partly with the violence of the fall, he burst asunder in the midst, so that all his bowels tumbled out. If, when the devil was cast out of a child, he tore him, threw him down, and rent him, and almost killed him (as we find Mark ix. 26; Luke ix. 42), no wonder if, when he had full possession of Judas, he threw him headlong, and burst him. The suffocation of him, which Matthew relates, would make him swell till he burst, which Peter relates. He burst asunder with a great noise (so Dr. Edwards), which was heard by the neighbours, and so, as it follows, it came to be known (v. 19): His bowels gushed out; Luke writes like a physician, understanding all the entrails of the middle and lower ventricle. Bowelling is part of the punishment of traitors. Justly do those bowels gush out that were shut up against the Lord Jesus. And perhaps Christ had an eye to the fate of Judas, when he said of the wicked servant that he would cut him in sunder, Matt. xxiv. 51.

(4.) The public notice that was taken of this: It was known to all the dwellers in Jerusalem. It was, as it were, put into the newspapers, and was all the talk of the town, as a remarkable judgment of God upon him that betrayed his Master, v. 19. It was not only discoursed of among the disciples, but it was in every body's mouth, and nobody disputed the truth of the fact. It was known, that is, it was known to be true, incontestably so. Now one would think this should have awakened those to repentance that had had any hand in the death of Christ when they saw him that had the first hand thus made an example. But their hearts were hardened, and, as to those of them that were to be softened, it must be done by the word, and the Spirit working with it. Here is one proof of the notoriety of the thing mentioned, that the field which was purchased with Judas's money was called Aceldama--the field of blood, because it was bought with the price of blood, which perpetuated the infamy not only of him that sold that innocent precious blood, but of those that bought it too. Look how they will answer it, when God shall make inquisition for blood.

(5.) The fulfilling of the scriptures in this, which had spoken so plainly of it, that it must needs be fulfilled, v. 16. Let none be surprised nor stumble at it, that this should be the exit of one of the twelve, for David had not only foretold his sin (which Christ had taken notice of, John xiii. 18, from Ps. xli. 9, He that eateth bread with me hath lifted up the heel against me), but had also foretold, [1.] His punishment (Ps. lxix. 25): Let his habitation be desolate. This Psalm refers to the Messiah. Mention is made but two or three verses before of their giving him gall and vinegar, and therefore the following predictions of the destruction of David's enemies must be applied to the enemies of Christ, and particularly to Judas. Perhaps he had some habitation of his own at Jerusalem, which, upon this, every body was afraid to live in, and so it became desolate. This prediction signifies the same with that of Bildad concerning the wicked man, that his confidence shall be rooted out of his tabernacle, and shall bring him to the king of terrors: it shall dwell in his tabernacle, because it is none of his; brimstone shall be scattered upon his habitation, Job xviii. 14, 15. [2.] The substitution of another in his room. His bishopric, or his office (for so the word signifies in general) shall another take, which is quoted from Ps. cix. 8. With this quotation Peter very aptly introduces the following proposal. Note, We are not to think the worse of any office that God has instituted (whether magistracy or ministry) either for the wickedness of any that are in that office or for the ignominious punishment of that wickedness; nor will God suffer any purpose of his to be frustrated, any commission of his to be vacated, or any work of his to be undone, for the miscarriages of those that are entrusted therewith. The unbelief of man shall not make the promise of God of no effect. Judas is hanged, but his bishopric is not lost. It is said of his habitation, that no man shall dwell therein, there he shall have no heir; but it is not said so of his bishopric, there he shall not want a successor. It is with the officers of the church as with the members of it, if the natural branches be broken off, others shall be grafted in, Rom. xi. 17. Christ's cause shall never be lost for want of witnesses.

2. The motion he makes for the choice of another apostle, v. 21, 22. Here observe, (1.) How the person must be qualified that must fill the vacancy. It must be one of these men, these seventy disciples, that have companied with us, that have constantly attended us, all the time that the Lord Jesus went in and out among us, preaching and working miracles for three years and a half, beginning from the baptism of John, from which the gospel of Christ commenced, unto that same day that he was taken up from us. Those that have been diligent, faithful, and constant, in the discharge of their duty in a lower station, are fittest to be preferred to a higher; those that have been faithful in a little shall be entrusted with more. And none should be employed as ministers of Christ, preachers of his gospel, and rulers in his church, but those that are well acquainted with his doctrine and doings, from first to last. None shall be an apostle but one that has companied with the apostles, and that continually; not that has visited them now and then, but been intimately conversant with them. (2.) To what work he is called that must fill up the vacancy: He must be a witness with us of his resurrection. By this it appears that others of the disciples were with the eleven when Christ appeared to them, else they could not have been witnesses with them, as competent witnesses as they, of his resurrection. The great thing which the apostles were to attest to the world was Christ's resurrection, for this was the great proof of his being the Messiah, and the foundation of our hope in him. See what the apostles were ordained to, not to a secular dignity and dominion, but to preach Christ, and the power of his resurrection.

III. The nomination of the person that was to succeed Judas in his office as an apostle.

1. Two, who were known to have been Christ's constant attendants, and men of great integrity, were set up as candidates for the place (v. 23): They appointed two; not the eleven, they did not take upon them to determine who should be put up, but the hundred and twenty, for to them Peter spoke, and not to the eleven. The two they nominated were Joseph and Matthias, of neither of whom do we read elsewhere, except this Joseph be the same with that Jesus who is called Justus, of whom Paul speaks (Col. iv. 11), and who is said to be of the circumcision, a native Jew, as this was, and who was a fellow-worker with Paul in the kingdom of God and a comfort to him; and then it is observable that, though he came short of being an apostle, he did not therefore quit the ministry, but was very useful in a lower station; for, Are all apostles? Are all prophets? Some think this Joseph is he that is called Joses (Mark vi. 3), the brother of James the less (Mark xv. 40), and was called Joses the just, as he was called James the just. Some confound this with that Joses mentioned Acts iv. 36. But that was of Cyprus, this of Galilee; and, it should seem, to distinguish them, that was called Barnabas--a son of consolation; this Barsabas--a son of the oath. These two were both of them such worthy men, and so well qualified for the office, that they could not tell which of them was the fitter, but all agreed it must be one of these two. They did not propose themselves nor strive for the place, but humbly sat still, and were appointed to it.

2. They applied to God by prayer for direction, not which of the seventy, for none of the rest could stand in competition with these in the opinion of all present, but which of these two? v. 24, 25. (1.) They appeal to God as the searcher of hearts: "Thou, Lord, who knowest the hearts of all men, which we do not, and better than they know their own." Observe, When an apostle was to be chosen, he must be chosen by his heart, and the temper and disposition of that. Yet Jesus, who knew all men's hearts, for wise and holy ends chose Judas to be one of the twelve. It is comfortable to us, in our prayers for the welfare of the church and its ministers, that the God to whom we pray knows the hearts of all men, and has them not only under his eye, but in his hand, and turns them which way soever he will, can make them fit for his purpose, if he do not find them so, by giving them another spirit. (2.) They desire to know which of these God had chosen: Lord, show us this, and we are satisfied. It is fit that God should choose his own servants; and so far as he in any way by the disposals of his providence or the gifts of his Spirit, shows whom he hath chosen, or what he hath chosen, for us, we ought to comply with him. (3.) They are ready to receive him as a brother whom God hath chosen; for they are not contriving to have so much the more dignity themselves, by keeping out another, but desire to have one to take part of this ministry and apostleship, to join with them in the work and share with them in the honour, from which Judas by transgression fell, threw himself, by deserting and betraying his Master, from the place of an apostle, of which he was unworthy, that he might go to his own place, the place of a traitor, the fittest place for him, not only to the gibbet, but to hell--this was his own place. Note, Those that betray Christ, as they fall from the dignity of relation to him, so they fall into all misery. It is said of Balaam (Num. xxiv. 25) that he went to his own place, that is, says one of the rabbin, he went to hell. Dr. Whitby quotes Ignatius saying, There is appointed to every man idios topos--a proper place, which imports the same with that of God's rendering to every man according to his works. And our Saviour had said that Judas's own place should be such that it had been better for him that he had never been born (Matt. xxvi. 24) --his misery such as to be worse than not being. Judas had been a hypocrite, and hell is the proper place of such; other sinners, as inmates, have their portion with them, Matt. xxiv. 51. (4.) The doubt was determined by lot (v. 26), which is an appeal to God, and lawful to be used for determining matters not otherwise determinable, provided it be done in a solemn religious manner, and with prayer, the prayer of faith; for the lot is cast into the lap, but the whole disposal thereof is of the Lord, Prov. xvi. 33. Matthias was not ordained by the imposition of hands, as presbyters were, for he was chosen by lot, which was the act of God; and therefore, as he must be baptized, so he must be ordained, by the Holy Ghost, as they all were not many days after. Thus the number of the apostles was made up, as afterwards, when James, another of the twelve, was martyred, Paul was made an apostle.
Adam Clarke: Commentary on the Bible - 1831
1:15: In the midst of the disciples - Μαθητων; but instead of this, αδελφων, brethren, is the reading of ABC, a few others, with the Coptic, Ethiopic, Armenian, and Vulgate. This seems the best reading, because of what immediately follows; for it was not among the disciples merely that he stood, but among the whole company, which amounted to one hundred and twenty. It is remarkable that this was the number which the Jews required to form a council in any city; and it is likely that in reference to this the disciples had gathered together, with themselves, the number of one hundred and twenty, chosen out of the many who had been already converted by the ministry of our Lord, the twelve disciples, and the seventy-two whom he had sent forth to preach, Luk 10:1, etc., thus they formed a complete council in presence of which the important business of electing a person in the place of Judas was to be transacted.
Albert Barnes: Notes on the Bible - 1834
1:15: In those days - On one of the days intervening between the ascension of Jesus and the day of Pentecost.
Peter stood up - Peter standing up, or rising. This is a customary expression in the Scriptures when one begins to do a thing, Luk 15:18. The reason why Peter did this may be seen in the notes on Mat 16:16-17. It is not improbable, besides, that Peter was the most aged of the apostles; and from his uniform conduct we know that he was the most ardent. It was perfectly characteristic, therefore, for him to introduce the business of the election of a new apostle.
The disciples - This was the name, which was given to them as being learners in the school of Christ. See the notes on Mat 5:1.
The number of the names - The number of the persons, or individuals. The word "name" is often used to denote "the person," Rev 3:4; Act 4:12; Act 18:15; Eph 1:21. In Syriac it is, "The assembly of people was about an hundred and twenty." This was the first assembly convened to transact the business of the church; and it is not a little remarkable that the vote in so important a matter as electing apostle was by the entire church. It settles the question that the election of a minister and pastor should be by the church, and that a pastor should not be placed over a church by a patron, or by an ecclesiastical body. If a case could ever occur where it would be right and proper that one should be selected to exercise the office of a minister of Christ by the ministry only, the election of one to fall the office of an apostle was such a case. And yet in this the entire church had a voice. Whether this was all the true church at this time does not appear from the history. This expression cannot mean that there were no more Christians, but that these were all that had convened in the upper room. It is certain that our Saviour had, by his own ministry, brought many others to be his true followers. Compare Co1 15:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: Peter: Psa 32:5, Psa 32:6, Psa 51:9-13; Luk 22:32; Joh 21:15-17, the names, Rev 3:4, Rev 11:13 *Gr.
an: Act 21:20 *Gr: Mat 13:31; Joh 14:12; Co1 15:6
Geneva 1599
1:15 (6) And in those days Peter stood up in the midst of the disciples, and said, (the number of (p) names together were about an hundred and twenty,)
(6) Peter is made the spokesman and interpreter of the whole company of the Apostles, either by secret revelation of the Holy Spirit, or by the express judgment of the congregation.
(p) Because men are commonly referred to and enrolled by their names.
John Gill
1:15 And in those days Peter stood up,.... That is, in one of the days after Christ's ascension, and before the day of Pentecost, whilst the disciples were waiting for the promise of the Spirit. The Ethiopic version reads, "on that day"; as if it was the same day they came first into Jerusalem, and went into the upper room; and which is likely enough; for no time was to be lost in choosing one in the room of Judas; when Peter, not only as a forward person, and who had been used to be the first mover and actor in any affair; but as willing to show his zeal for Christ, whom he had so lately denied, and as being the senior man in company, as well as the minister of the circumcision, rises, and stands up, as persons used to do, when about to make an oration, and in respect and reverence to the persons addressed:
in the midst of the disciples; not only the other ten, but the whole hundred and twenty. The Alexandrian copy, and some others, read, "in the midst of the brethren", and so reads the Vulgate Latin version; and the Ethiopic version, "in the midst of his own brethren",
and he said what is expressed in the following verses, which before the historian relates, he inserts in a parenthesis this clause,
the number of the names; that is, of persons; see Rev_ 11:13. Some copies read, "of the men", and so the Vulgate Latin and Syriac versions; who
together, all put together in one sum, or as meeting together in one and the same place, or as agreeing in the same faith and judgment, so the Arabic version, "and there was there a company whose names and wills agreed in this same opinion"; they were all in one place, and of the same mind; and the sum of them
were about an hundred and twenty; among whom were the eleven apostles, and seventy disciples, which made eighty one; so that there were thirty nine persons more in this company: not that it is to be thought that these were all that were in Jerusalem that believed in Christ; but these were the number of the persons that met and embodied together in a church state, and who not only gave themselves to the Lord, but to one another, by the will of God; and their names being taken and registered, the historian calls the account of them, the number of the names, and not persons; though he means persons. This was a number pretty famous among the Jews; the sanhedrim of Ezra, called the men of the great synagogue, consisted of an "hundred and twenty elders"; the last of which was Simeon the just, and he comprehended the hundred and twenty (h). And such a number was requisite for a sanhedrim in any place; it is asked,
"how many must there be in a city, that it may be fit for a sanhedrim? "an hundred and twenty"; R. Nehemiah says two hundred and thirty (i):
but the decision is according to the former: hence they say (k), that "they fix in every city in Israel, where there is an "hundred and twenty", or more, a lesser sanhedrim.---A city in which there is not an hundred and twenty, they place three judges, for there is no sanhedrim less than three.
(h) Juchasin, fol. 13. 2. Bartenora in Pirke Abot, c. 1. sect. 1. Elias Levit. prefat. 3. ad Sepher Masoret. (i) Misn. Sanhedrin, c. 1. sect. 6. Vid. Maimon. & Bartenora in. ib. & T. Bab. Sanhedrin, fol. 17. 2. (k) Maimon. Hilchot Sanhedrin, c. 1. sect. 3, 4.
John Wesley
1:15 The number of persons together - Who were together in the upper room. were a hundred and twenty - But he had undoubtedly many more in other places; of whom more than five hundred saw him at once after his resurrection, 1Cor 15:6.
Robert Jamieson, A. R. Fausset and David Brown
1:15 in those days--of expectant prayer, and probably towards the close of them, when the nature of their future work began more clearly to dawn upon them, and the Holy Ghost, already "breathed" on the Eleven (Jn 20:22), was stirring in Peter, who was to be the leading spirit of the infant community (Mt 16:19).
the number . . . about an hundred and twenty--Many, therefore, of the "five hundred brethren" who saw their risen Lord "at once" (1Cor 15:6), must have remained in Galilee.
1:161:16: Ա՛րք եղբարք՝ պարտ էր կատարե՛լ գրոյն. զոր յառաջագոյն ասա՛ց Հոգին Սուրբ ՚ի բերանոյ Դաւթի, վասն Յուդայի՝ որ եղեւ առաջնորդ ունելեա՛ցն Յիսուսի[2091]. [2091] Օրինակ մի. Արդ եղբարք... յունելեացն Յիսուսի։ Ոմանք. Պարտ է կատարել։
16. «Ո՛վ եղբայրներ, պէտք է, որ կատարուէր գրուածը, ինչ որ նախօրօք Սուրբ Հոգին ասել էր Դաւթի բերանով Յուդայի մասին, որ Յիսուսին բռնողներին առաջնորդ եղաւ.
16 «Մարդի՛կ եղբայրներ, պէտք է որ կատարուէր այն գրուածը, որ նախապէս Սուրբ Հոգին Դաւիթին բերնով ըսաւ Յուդայի համար, որ Յիսուսը բռնողներուն առաջնորդ եղաւ.
Արք եղբարք, պարտ էր կատարել գրոյն, զոր յառաջագոյն ասաց Հոգին Սուրբ ի բերանոյ Դաւթի վասն Յուդայի, որ եղեւ առաջնորդ ունելեացն Յիսուսի:

1:16: Ա՛րք եղբարք՝ պարտ էր կատարե՛լ գրոյն. զոր յառաջագոյն ասա՛ց Հոգին Սուրբ ՚ի բերանոյ Դաւթի, վասն Յուդայի՝ որ եղեւ առաջնորդ ունելեա՛ցն Յիսուսի[2091].
[2091] Օրինակ մի. Արդ եղբարք... յունելեացն Յիսուսի։ Ոմանք. Պարտ է կատարել։
16. «Ո՛վ եղբայրներ, պէտք է, որ կատարուէր գրուածը, ինչ որ նախօրօք Սուրբ Հոգին ասել էր Դաւթի բերանով Յուդայի մասին, որ Յիսուսին բռնողներին առաջնորդ եղաւ.
16 «Մարդի՛կ եղբայրներ, պէտք է որ կատարուէր այն գրուածը, որ նախապէս Սուրբ Հոգին Դաւիթին բերնով ըսաւ Յուդայի համար, որ Յիսուսը բռնողներուն առաջնորդ եղաւ.
zohrab-1805▾ eastern-1994▾ western am▾
1:1616: (было же собрание человек около ста двадцати): мужи братия! Надлежало исполниться тому, что в Писании предрек Дух Святый устами Давида об Иуде, бывшем вожде тех, которые взяли Иисуса;
1:16  ἄνδρες ἀδελφοί, ἔδει πληρωθῆναι τὴν γραφὴν ἣν προεῖπεν τὸ πνεῦμα τὸ ἅγιον διὰ στόματος δαυὶδ περὶ ἰούδα τοῦ γενομένου ὁδηγοῦ τοῖς συλλαβοῦσιν ἰησοῦν,
1:16. Ἄνδρες (Men," ἀδελφοί , ( Brethrened ,"ἔδει (it-was-binding) πληρωθῆναι (to-have-been-en-filled) τὴν (to-the-one) γραφὴν (to-a-scribing) ἣν (to-which) προεῖπε (it-had-said-before,"τὸ (the-one) πνεῦμα (a-currenting-to) τὸ (the-one) ἅγιον (hallow-belonged,"διὰ (through) στόματος (of-a-mouth) Δαυεὶδ (of-a-Daueid) περὶ (about) Ἰούδα (of-an-Ioudas) τοῦ (of-the-one) γενομένου ( of-having-had-became ) ὁδηγοῦ (of-a-way-leader) τοῖς (unto-the-ones) συλλαβοῦσιν ( unto-having-had-taken-together ) Ἰησοῦν, (to-an-Iesous,"
1:16. viri fratres oportet impleri scripturam quam praedixit Spiritus Sanctus per os David de Iuda qui fuit dux eorum qui conprehenderunt IesumMen, brethren, the scripture must needs be fulfilled, which the Holy Ghost spoke before by the mouth of David concerning Judas, who was the leader of them that apprehended Jesus:
16. Brethren, it was needful that the scripture should be fulfilled, which the Holy Ghost spake before by the mouth of David concerning Judas, who was guide to them that took Jesus.
1:16. “Noble brothers, the Scripture must be fulfilled, which the Holy Spirit predicted by the mouth of David about Judas, who was the leader of those who apprehended Jesus.
1:16. Men [and] brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus.
Men [and] brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus:

16: (было же собрание человек около ста двадцати): мужи братия! Надлежало исполниться тому, что в Писании предрек Дух Святый устами Давида об Иуде, бывшем вожде тех, которые взяли Иисуса;
1:16  ἄνδρες ἀδελφοί, ἔδει πληρωθῆναι τὴν γραφὴν ἣν προεῖπεν τὸ πνεῦμα τὸ ἅγιον διὰ στόματος δαυὶδ περὶ ἰούδα τοῦ γενομένου ὁδηγοῦ τοῖς συλλαβοῦσιν ἰησοῦν,
1:16. viri fratres oportet impleri scripturam quam praedixit Spiritus Sanctus per os David de Iuda qui fuit dux eorum qui conprehenderunt Iesum
Men, brethren, the scripture must needs be fulfilled, which the Holy Ghost spoke before by the mouth of David concerning Judas, who was the leader of them that apprehended Jesus:
1:16. “Noble brothers, the Scripture must be fulfilled, which the Holy Spirit predicted by the mouth of David about Judas, who was the leader of those who apprehended Jesus.
1:16. Men [and] brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus.
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
16: Замечание относительно числа собравшихся имеет в виду отметить общее единодушие, господствовавшее в собрании учеников Господа, а также показать участие общего их собрания в решении вообще важных дел, подобных описываемому. В данном случае это участие верующих выразилось в таких действиях: поставили Иосифа и Матфея (ст. 23), помолились о них (ст. 24) и бросили жребий (ст. 26). Имея в виду такой порядок решения дел, Златоуст говорит: "смотри, как Петр все делает с общего согласия и не распоряжается ничем самовластно и как начальник".

Около 120: человек... Действительное число последователей Господа было значительно больше, так как при одном из явлений Его по воскресении (1Кор.XV:6) уже упоминается более 500: братий. Надо полагать отсюда, что на описываемом собрании были далеко не все, а только не отлучившиеся далеко от Иерусалима и удостоившиеся быть свидетелями вознесения Господня.

В речи Апостола Петра две главных мысли: отпадение бывшего Апостола Иуды и восполнение лика апостольского другим лицом. Так как печальная участь Иуды и его дерзновенно-страшное дело могли колебать слабых верою, то еще Господь на Тайной вечере разъяснял апостолам это событие во свете Слова Божия (Ин XIII:18). Теперь, подобно Господу, то же делает Петр, указывая в случившемся исполнение предсказанного устами Давида Духом Святым (ст. 20).
Adam Clarke: Commentary on the Bible - 1831
1:16: The Holy Ghost by the mouth of David - Thus is a strong attestation to the Divine inspiration of the book of Psalms. They were dictated by the Holy Spirit, and spoken by the mouth of David.
Albert Barnes: Notes on the Bible - 1834
1:16: Men and brethren - This is a customary mode of address, implying affection and respect, Act 13:26. The Syriac renders it more appropriately than by the introduction of the conjunction "and" - "Men, our brethren."
This scripture - This prediction contained in the writings of the Old Testament. Compare the notes on Joh 5:39. The passage to which Peter refers is commonly supposed to be that recorded in Psa 41:9, "Yea, mine own familiar friend ... hath lifted up his heel against me." This is expressly applied to Judas by our Saviour, in Joh 13:18. But it seems clear that the reference is not to the 41st Psalm, but to the passage in the 69th Psalm which Peter proceeds to quote in Act 1:20.
Must needs have been fulfilled - It would certainly be fulfilled. Not that there was any physical necessity or any compulsion; but it could not but occur that a prediction of God would be fulfilled. This makes no affirmation about the freedom of Judas in doing it. A man will be just as free in wickedness if it be foretold that he will be wicked, as if it had never been known to any other being but himself.
The Holy Ghost ... - This is a strong attestation to the inspiration of David, and accords with the uniform testimony of the New Testament, that the sacred writers spake as they were moved by the Holy Spirit, Pe2 1:21.
Concerning Judas - In what respect this was concerning Judas, see Act 1:20.
Which was guide ... - Mat 26:47; Joh 18:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: Men: Act 2:29, Act 2:37, Act 7:2, Act 13:15, Act 13:26, Act 13:38, Act 15:7, Act 15:13, Act 22:1, Act 23:1, Act 23:6, Act 28:17
this: Act 2:23, Act 13:27-29; Mat 26:54, Mat 26:56; Joh 10:35, Joh 12:38-40, Joh 19:28-30, Joh 19:36
which the: Act 2:30, Act 2:31, Act 4:25-28, Act 28:25; Sa2 23:2; Mar 12:36; Heb 3:7, Heb 3:8; Pe1 1:11; Pe2 2:21
spake: Psa 41:9, Psa 55:12-15; Mat 26:47; Joh 13:18, Joh 18:2-8
Geneva 1599
1:16 (7) Men [and] brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus.
(7) Peter anticipates the offence that might be taken at the falling away of Judas the betrayer, showing that all things which happened to him were foretold by God.
John Gill
1:16 Men and brethren,.... Which is said not so much by Peter to express his modesty, and humility, and his brotherly love; or on account of the spiritual relation that subsisted between him and the persons he speaks to, as it was a common form used in addresses; see Acts 7:2 it should seem, that the women, were not reckoned into the number of the hundred and twenty here addressed; and the Syriac version calls that number, "the number of men", unless they are supposed to be included in them:
this Scripture must needs have been fulfilled; or "must needs be fulfilled": referring either to Ps 41:9 or rather to the passages after cited out of Ps 69:25. There was a necessity of the fulfilling of it, consistent with the prescience of God, his counsel, and decree, and the veracity of the Scripture; which necessity does not at all excuse the sin of Judas, who acted freely from the wickedness of his own heart, and not from any force that this laid upon him: and the apostle might observe this also, to make the minds of the disciples easy, under this awful providence, since it was no other than what was predicted: and
which the Holy Ghost, by the mouth of David, spake before; even many hundreds of years before the event; and which shows the omniscience, and so the deity of the Holy Ghost, and the divine authority of David's Psalms; as well as the honour that was put upon him to be the instrument by which the Holy Ghost speaks, and to be his amanuensis: the particular referred to, is, "concerning" Judas; who is sometimes called Iscariot, to distinguish him from another apostle of the same name; and what is hereafter said sufficiently does that; or
concerning that Judas, as the Syriac version renders it:
which was a guide to them that took Jesus; to the band of soldiers and officers, who came with swords and staves, as to take a thief, or a robber; before these Judas went and showed them, not only the place where he was, but gave them a sign by which they should know him, and also advice to take him and hold him fast, and lead him away safely; so that he was not only a guide as to the way, but was a director, and conductor, and manager of the whole affair. And it may be observed, that though Peter did not conceal, but declares the sin of Judas; yet not in a rough manner, aggravating it, but with much softness and tenderness; though with no design to lessen it, as appears by what follows, and which may be instructive to us in speaking of other men's sins.
John Wesley
1:16 Ps 41:9.
1:171:17: զի ՚ի թիւս մեր է՛ր ընդ մեզ, եւ հասեա՛լ էր նմա վիճա՛կ պաշտամանս այսորիկ։
17. որովհետեւ նա մեզ հետ մեր խմբի մէջ էր. եւ նրան էլ վիճակուած էր այս սպասաւորութիւնը:
17 Վասն զի անիկա մեզի հետ էր մեր համրանքին մէջ եւ այս պաշտօնէն ալ բաժին ունէր։
զի ի թիւս մեր էր ընդ մեզ, եւ հասեալ էր նմա վիճակ պաշտամանս այսորիկ:

1:17: զի ՚ի թիւս մեր է՛ր ընդ մեզ, եւ հասեա՛լ էր նմա վիճա՛կ պաշտամանս այսորիկ։
17. որովհետեւ նա մեզ հետ մեր խմբի մէջ էր. եւ նրան էլ վիճակուած էր այս սպասաւորութիւնը:
17 Վասն զի անիկա մեզի հետ էր մեր համրանքին մէջ եւ այս պաշտօնէն ալ բաժին ունէր։
zohrab-1805▾ eastern-1994▾ western am▾
1:1717: он был сопричислен к нам и получил жребий служения сего;
1:17  ὅτι κατηριθμημένος ἦν ἐν ἡμῖν καὶ ἔλαχεν τὸν κλῆρον τῆς διακονίας ταύτης.
1:17. ὅτι (to-which-a-one) κατηριθμημένος (having-had-come-to-be-numbered-down-unto) ἦν (it-was) ἐν (in) ἡμῖν (unto-us) καὶ (and) ἔλαχεν (it-had-incurred) τὸν (to-the-one) κλῆρον (to-a-lot) τῆς (of-the-one) διακονίας (of-a-raising-through-unto) ταύτης.-- (of-the-one-this)
1:17. quia connumeratus erat in nobis et sortitus est sortem ministerii huiusWho was numbered with us, and had obtained part of this ministry.
17. For he was numbered among us, and received his portion in this ministry.
1:17. He had been numbered among us, and he was chosen by lot for this ministry.
1:17. For he was numbered with us, and had obtained part of this ministry.
For he was numbered with us, and had obtained part of this ministry:

17: он был сопричислен к нам и получил жребий служения сего;
1:17  ὅτι κατηριθμημένος ἦν ἐν ἡμῖν καὶ ἔλαχεν τὸν κλῆρον τῆς διακονίας ταύτης.
1:17. quia connumeratus erat in nobis et sortitus est sortem ministerii huius
Who was numbered with us, and had obtained part of this ministry.
1:17. He had been numbered among us, and he was chosen by lot for this ministry.
1:17. For he was numbered with us, and had obtained part of this ministry.
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
17: Получил жребий служения сего... - т. е. апостольского, был призван к служению апостольскому.
Adam Clarke: Commentary on the Bible - 1831
1:17: Obtained part of this ministry - Ελαχε τον κληρον, He obtained the lot of this ministry - not that he or any of the twelve apostles, was chosen to this ministry by lot, but as lot signifies the portion a man has in life, what comes to him in the course of the Divine providence, or as an especial gift of God's goodness, it is used here, as in many other parts of the sacred writings, to signify office or station. On this subject the reader is referred to the notes on Lev 16:8, Lev 16:9 (note); Jos 14:2 (note): see also Act 1:26 (note).
Albert Barnes: Notes on the Bible - 1834
1:17: He was numbered with us - He was chosen as an apostle by the Lord Jesus, Luk 6:13-16. This does not mean that he was a true Christian, but that he was reckoned among the apostles. Long before he betrayed him, Jesus declared that he was a devil, Joh 6:70. He knew his whole character when he chose him, Joh 2:25. If it be asked why he chose such a man to be an apostle; why he was made the treasurer of the apostles, and was admitted to the fullest confidence; we may reply, that a most important object was gained in having such a man - a spy - among them. It might be pretended, when the apostles bore testimony to the purity of life, of doctrine, and of purpose of the Lord Jesus, that they were interested and partial friends; that they might be disposed to suppress some of his real sentiments, and represent him in a light more favorable than the truth. Hence, the testimony of such a man as Judas, if favorable, must be invaluable.
It would be free from the charge of partiality. If Judas knew anything unfavorable to the character of Jesus, he would have communicated it to the Sanhedrin. If he knew of any secret plot against the government, or seditious purpose, he had every inducement to declare it. He had every opportunity to know it; he was with him; heard him converse; was a member of his family, and admitted to terms of familiarity. Yet even Judas could not be bought or bribed, to testify against the moral character of the Saviour. If he had done it, or could have done it, it would have preserved him from the charge of treason; would have entitled him to the reputation of a public benefactor in discovering secret sedition; and would have saved him from the pangs of remorse, and from self-murder. Judas would have done it if he could. But he alleged no such charge; he did not even dare to lisp a word against the pure designs of the Lord Jesus; and his own reproofs of conscience Mat 27:4, and his voluntary death Mat 27:5, furnish the highest proof that can be desired of his conviction that the betrayed Redeemer was innocent.
Judas would have been just the witness which the Jews desired of the treasonable purposes of Jesus. But that could not be procured, even by gold; and they wore compelled to suborn other men to testify against the Son of God, Mat 26:60. We may add here, that the introduction of such a character as that of Judas Iscariot into the number of the apostles, and the use to be made of his testimony, would never have occurred to the author of a forged book. He would have said that they were all the true friends of the Lord Jesus. To have invented such a character as that of Judas, and to make him perform such a part in the plan as the sacred writers do, would have required too much art and cunning - was too refined and subtle a device, to have been thought of unless it had actually occurred.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: he: Mat 10:4; Mar 3:19; Luk 6:16, Luk 22:47; Joh 6:70, Joh 6:71, Joh 17:12
this: Act 1:25, Act 12:25, Act 20:24, Act 21:19; Co2 4:1, Co2 5:18; Eph 4:11, Eph 4:12
John Gill
1:17 For he was numbered with us,.... He was chosen an apostle with: the rest, and was ordained into that office when they were, and was always reckoned one of the twelve, and stands in the catalogue when they are mentioned:
and had obtained part of this ministry; by lot, as the word signifies; the providence of God so ordering it, according to his eternal purpose and decree, that he was not only called an apostle, and enrolled among them, but he really had a part in that ministry; he preached, and baptized, and wrought miracles; and besides all this, carried the bag, was the treasurer, and a sort of a steward in Christ's family, and provided for it.
1:181:18: Սա՝ ստացաւ գեաւղ ՚ի վարձուց անիրաւութեան. եւ ուռուցեալ հերձաւ ընդ մէջ՝ եւ հեղա՛ւ ամենայն փոր նորա։
18. Սա իր անիրաւութեան վարձով մի ագարակ գնեց եւ ուռչելով[2] մէջտեղից պատռուեց, ու նրա ամբողջ փորը դուրս թափուեց:[2] Յունարէնը ուռչելով-ի փոխարէն ունի գլխիվայր ընկնելով:
18 Ասիկա անիրաւութեան վարձքով ագարակ մը ստացաւ ու գլխիվայր իյնալով մէջտեղէն ճեղքուեցաւ եւ իր փորոտիքը դուրս թափուեցաւ։
Սա ստացաւ գեղ ի վարձուց անիրաւութեան, եւ [4]ուռուցեալ հերձաւ ընդ մէջ եւ հեղաւ ամենայն փոր նորա:

1:18: Սա՝ ստացաւ գեաւղ ՚ի վարձուց անիրաւութեան. եւ ուռուցեալ հերձաւ ընդ մէջ՝ եւ հեղա՛ւ ամենայն փոր նորա։
18. Սա իր անիրաւութեան վարձով մի ագարակ գնեց եւ ուռչելով[2] մէջտեղից պատռուեց, ու նրա ամբողջ փորը դուրս թափուեց:
[2] Յունարէնը ուռչելով-ի փոխարէն ունի գլխիվայր ընկնելով:
18 Ասիկա անիրաւութեան վարձքով ագարակ մը ստացաւ ու գլխիվայր իյնալով մէջտեղէն ճեղքուեցաւ եւ իր փորոտիքը դուրս թափուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1818: но приобрел землю неправедною мздою, и когда низринулся, расселось чрево его, и выпали все внутренности его;
1:18  οὖτος μὲν οὗν ἐκτήσατο χωρίον ἐκ μισθοῦ τῆς ἀδικίας, καὶ πρηνὴς γενόμενος ἐλάκησεν μέσος, καὶ ἐξεχύθη πάντα τὰ σπλάγχνα αὐτοῦ.
1:18. Οὗτος (The-one-this) μὲν (indeed) οὖν (accordingly) ἐκτήσατο ( it-possessed-unto ) χωρίον (to-a-spacelet) ἐκ (out) μισθοῦ (of-a-pay) τῆς (of-the-one) ἀδικίας, (of-an-un-coursing-unto,"καὶ (and) πρηνὴς (befored) γενόμενος ( having-had-became ) ἐλάκησεν (it-blasted,"μέσος, (middle,"καὶ (and) ἐξεχύθη (it-was-poured-out) πάντα ( all ) τὰ (the-ones) σπλάγχνα (bowels) αὐτοῦ. (of-it)
1:18. et hic quidem possedit agrum de mercede iniquitatis et suspensus crepuit medius et diffusa sunt omnia viscera eiusAnd he indeed hath possessed a field of the reward of iniquity, and being hanged, burst asunder in the midst: and all his bowels gushed out.
18. ( Now this man obtained a field with the reward of his iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out.
1:18. And this man certainly possessed an estate from the wages of iniquity, and so, having been hanged, he burst open in the middle and all his internal organs poured out.
1:18. Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out.
Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out:

18: но приобрел землю неправедною мздою, и когда низринулся, расселось чрево его, и выпали все внутренности его;
1:18  οὖτος μὲν οὗν ἐκτήσατο χωρίον ἐκ μισθοῦ τῆς ἀδικίας, καὶ πρηνὴς γενόμενος ἐλάκησεν μέσος, καὶ ἐξεχύθη πάντα τὰ σπλάγχνα αὐτοῦ.
1:18. et hic quidem possedit agrum de mercede iniquitatis et suspensus crepuit medius et diffusa sunt omnia viscera eius
And he indeed hath possessed a field of the reward of iniquity, and being hanged, burst asunder in the midst: and all his bowels gushed out.
1:18. And this man certainly possessed an estate from the wages of iniquity, and so, having been hanged, he burst open in the middle and all his internal organs poured out.
1:18. Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Приобрел землю неправедною мздою... - ироническое выражение, имеющее в виду последствия ужасного злодеяния Иуды (Мф XXVII:7-8).

Когда низринулся, расселось чрево его... - греч. prhnhV genomenoV elakhse mesoV..., точнее слав.: ниц быв, проседеся посреде..., буквально - сделавшись наклоненным головою вниз, разорвался посреди, чревом. Евангелие говорит, что Иуда удавился. Вероятно, по удавлении, тело его оборвалось, отчего и произошло то, о чем говорит Апостол Петр.
Adam Clarke: Commentary on the Bible - 1831
1:18: Purchased a field with the reward of iniquity - Probably Judas did not purchase the field himself, but the money for which he sold his Lord was thus applied, see Mat 27:6-8. It is possible, however, that he might have designed to purchase a field or piece of ground with this reward of his iniquity, and might have been in treaty far it, though he did not close the bargain, as his bringing the money to the treasury proves: the priests, knowing his intentions, might have completed the purchase, and, as Judas was now dead, applied the field thus bought for the burial of strangers, i.e. Jews from foreign parts, or others who, visiting Jerusalem, had died there. Though this case is possible, yet the passage will bear a very consistent interpretation without the assistant of this conjecture; for, in ordinary conversation, we often attribute to a man what is the consequence of his own actions, though such consequence was never designed nor wished for by himself: thus we say of a man embarking in a hazardous enterprise, he is gone to seek his death; of one whose conduct has been ruinous to his reputation, he has disgraced himself; of another who has suffered much in consequence of his crimes, he has purchased repentance at a high price, etc., etc. All these, though undesigned, were consequences of certain acts, as the buying of the yield was the consequence of Judas's treason.
And falling headlong, he burst asunder - It is very likely that the 18th and 19th verses are not the words of Peter, but of the historian, St. Luke, and should be read in a parenthesis, and then the 17th and 20th verses will make a connected sense. On the case of Judas, and the manner of his death, see the observations at the end of this chapter.
Albert Barnes: Notes on the Bible - 1834
1:18: Now this man ... - The money which was given for betraying the Lord Jesus was thrown down in the temple, and the field was purchased with it by the Jewish priests. See Mat 27:5, Mat 27:10, and the notes on that place. A man is said often to do a thing when he furnishes means for doing it. Compare Mat 27:60, "And laid it (the body of Jesus) in his own new tomb, which he had hewn out in the rock." That is, had caused to be hewn out. Joh 4:1, "when, therefore, the Lord knew how the Pharisees had heard that Jesus "made and baptized" more disciples than John." Through his disciples, for Jesus himself baptized not, Joh 4:2. The same principle is recognized in law in the well-known maxim, "Qui facit per alium, facit per se."
The reward of iniquity - The price which he had for that deed of stupendous wickedness - the betraying of the Lord Jesus.
And falling headlong - The word here rendered "headlong" - πρηνής prē nē s (Latin "pronus," whence our English word "prone") - means properly "bent forward, head-foremost"; and the idea is, that his position in hanging himself was such that when the cord broke he fell headlong, or fell forward on his face. This can easily be supposed if he threw himself from a rock or elevated place. He first hanged himself, and then fell and was burst asunder. See the notes on Mat 27:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: this: Mat 27:3-10
with: Num 22:7, Num 22:17; Jos 7:21-26; Kg2 5:20-27; Job 20:12-15; Mat 25:15; Pe2 2:15, Pe2 2:16
and falling: Psa 55:15, Psa 55:23; Mat 27:5
Geneva 1599
1:18 Now this man (q) purchased a field with the reward of iniquity; and (r) falling headlong, he burst asunder in the midst, and all his bowels gushed out.
(q) Luke did not consider Judas' purpose, but that which followed it, and so we used to say that a man has done himself harm, not that he wanted and intended to, but in respect of that which followed.
(r) The Greek words signify this much, that Judas fell down flat and was torn apart in the middle, with a tremendously great noise.
John Gill
1:18 Now this man purchased a field,.... This verse, with the following, seem to be the words of Luke the historian, which should be read in a parenthesis; for there was no need to have acquainted the disciples with the manner of Judas's death, which was so well known to all the inhabitants of Jerusalem; nor would Jerusalem, and the inhabitants of it, be mentioned with that propriety by Peter, when he, and those he spoke of, were upon the spot; nor could there be any necessity of his explaining a word in their own tongue, which they understood, and that in a language unknown unto them; nor does it seem likely, that in so short a time as five or six weeks, the field should have obtained the name of "Aceldama", and be commonly known by it. The Ethiopic version calls this field, "a vineyard"; and so it might be, and yet the potter's field too. It is somewhat difficult, that Judas should be said to purchase it, when Matthew says the chief priests bought it, Mt 27:7. Both are true; Judas having received his money of the chief priests two days ago, might not only intend to purchase, but might really strike a bargain with the potter for his field; but repenting of his sin, instead of carrying the money to make good the agreement, went and threw it to the chief priests, and then hanged himself; when they, by a secret providence, might be directed to make a purchase of the same field with his money; or he may be said to purchase it, because it was purchased with his money. The Vulgate Latin, and Arabic versions render it, "he possessed" it; not in person, unless he was buried there, as he might be; and so all that he got by his wretched bargain, was only so much ground as to be buried in; or the sense may be, "he caused it to be possessed"; by returning the money which the chief priests used this way,
with the reward of his iniquity; that is, with the thirty pieces of silver, given him as a reward for that vile action of his betraying of his Lord and master: so the reward of divination, or what Balsam got by soothsaying, which was an iniquitous and wicked practice, is called, "the wages of unrighteousness", 2Pet 2:15.
and falling headlong he burst in the midst; either falling from the gallows, or tree on which he hanged himself, the rope breaking, upon a stone, or stump, his belly was broke, and burst; or falling from the air, whither he was violently snatched up by Satan, who was in him, and by whom he was thrown down to the earth, and who went out of him by a rupture made in his belly; or being in deep melancholy, he was strangled with the squinancy, and fell down on his face to the ground, as the Syriac, Arabic, and Ethiopic versions render it,
and burst asunder: and all his bowels gushed out; through the rupture that was made. So we read of a man that fell from the roof of a house, , "and his belly burst, and his bowels came out" (l). And this was the miserable end of Judas. The death of Arius, as related by Athanasius (m), from Macarius the presbyter, who was present, was much after the same manner; who reports, that having swore to the orthodox faith, and being about to be introduced into the church at Constantinople, after the prayer of Alexander, the bishop of it, he went out to the seat, to ease nature; when he, on a sudden, fell down headlong, and burst in the middle, and immediately expired: and Epiphanius (n) compares his exit with this of Judas, who observes, that he went out in the night to the vault, as before related, and burst asunder, as Judas of old did; and came to his end in a filthy and unclean place. Ruffinus says (o), that as he sat, his entrails, and all his bowels, came from him into the vault; and so he died in such a place, a death worthy of his blasphemous and corrupt mind. As to the seeming difference between the Evangelist Matthew and the Apostle Peter, it may be reconciled by either of the ways before mentioned; see Gill on Mt 27:5 though it seems most likely, that Judas not being able to bear the torments of his mind, he hanged himself, as Achitophel did, and was not strangled by the devil, or by any disease; and that he fell down from the tree on which he hung, either the rope breaking, or the tree falling; and so the things happened to him which are recorded: or he might fall from hence, either through a violent strong wind which blew him down; or through the rushing of wild beasts against the gallows, on which he hung; or by the devil himself, who might throw him down from hence after he had dispatched himself, as some have conjectured: or, which seems best of all, he might be cast down from hence by men, either of themselves, or by the order of the civil magistrates, not enduring such a sight, that one that had destroyed himself should hang long there; and which, according to the law, was not to be admitted; and these not taking him down, in a gentle manner, but using some violence, or cutting the rope, the body fell, and burst asunder, as is here said: and it should be observed, that the Evangelist Matthew speaks of the death of Judas, in which he himself was concerned; and the Apostle Peter reports what befell his carcass after his death, and in which others were concerned. The Vulgate Latin renders it, and being hanged, he burst in the middle; as if this happened to him upon the gallows, without falling,
(l) T. Bab. Cholin, fol. 56. 2. (m) Epist. ad. Scrapion, Vol. I. p. 523. (n) Contra Haeres. l. 2. Haeres. 68. (o) L. 1. c. 13.
John Wesley
1:18 This man purchased a field with the reward of iniquity - That is, a field was purchased with the reward of his iniquity; though very possibly Judas might design the purchase. And falling down on his face - It seems the rope broke before, or as he died.
Robert Jamieson, A. R. Fausset and David Brown
1:18 falling headlong, &c.--This information supplements, but by no means contradicts, what is said in Mt 27:5.
1:191:19: Եւ յայտնի՛ եղեւ ամենեցուն որ բնակեալ են յԵրուսաղէմ. մինչեւ կոչե՛լ գեաւղջն այնմիկ բարբառովն իւրեանց Ակեղդամա. ա՛յսինքն է՝ Գեաւղ արեան[2092]։ [2092] Օրինակ մի. Բնակեալ էին յԵրուսաղէմ... Ակղդամայ. այսինքն գեաւղ։
19. Եւ այս բանը յայտնի եղաւ բոլոր նրանց, որոնք Երուսաղէմում են բնակւում, այնպէս որ մինչեւ իսկ այն ագարակը կոչուեց իրենց բարբառով Ակեղդամա, այսինքն՝ Արեան ագարակ.
19 Ու այս բանը Երուսաղէմ բնակողներուն յայտնի եղաւ, այնպէս որ իրենց լեզուովը այն ագարակին անունը Ակեղդամա դրուեցաւ, այսինքն՝ Արեան Ագարակ։
Եւ յայտնի եղեւ ամենեցուն որ բնակեալ են յԵրուսաղէմ մինչեւ կոչել գեղջն այնմիկ բարբառովն իւրեանց Ակեղդամա, այսինքն է` Գեղ արեան:

1:19: Եւ յայտնի՛ եղեւ ամենեցուն որ բնակեալ են յԵրուսաղէմ. մինչեւ կոչե՛լ գեաւղջն այնմիկ բարբառովն իւրեանց Ակեղդամա. ա՛յսինքն է՝ Գեաւղ արեան[2092]։
[2092] Օրինակ մի. Բնակեալ էին յԵրուսաղէմ... Ակղդամայ. այսինքն գեաւղ։
19. Եւ այս բանը յայտնի եղաւ բոլոր նրանց, որոնք Երուսաղէմում են բնակւում, այնպէս որ մինչեւ իսկ այն ագարակը կոչուեց իրենց բարբառով Ակեղդամա, այսինքն՝ Արեան ագարակ.
19 Ու այս բանը Երուսաղէմ բնակողներուն յայտնի եղաւ, այնպէս որ իրենց լեզուովը այն ագարակին անունը Ակեղդամա դրուեցաւ, այսինքն՝ Արեան Ագարակ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1919: и это сделалось известно всем жителям Иерусалима, так что земля та на отечественном их наречии названа Акелдама, то есть земля крови.
1:19  καὶ γνωστὸν ἐγένετο πᾶσι τοῖς κατοικοῦσιν ἰερουσαλήμ, ὥστε κληθῆναι τὸ χωρίον ἐκεῖνο τῇ ἰδίᾳ διαλέκτῳ αὐτῶν ἁκελδαμάχ, τοῦτ᾽ ἔστιν, χωρίον αἵματος.
1:19. καὶ (And) γνωστὸν (acquaintable) ἐγένετο ( it-had-became ) πᾶσι ( unto-all ) τοῖς (unto-the-ones) κατοικοῦσιν ( unto-housing-down-unto ) Ἰερουσαλήμ, (unto-a-Hierousalem,"ὥστε (as-also) κληθῆναι (to-have-been-called-unto) τὸ (to-the-one) χωρίον (to-a-spacelet) ἐκεῖνο (to-the-one-thither,"τῇ (unto-the-one) διαλέκτῳ (unto-forthable-through) αὐτῶν (of-them,"Ἁκελδαμάχ, (to-a-Hakeldamax,"τοῦτ' (the-one-this) ἔστιν (it-be) Χωρίον (to-a-Spacelet) Αἵματος.-- (of-a-Blood)
1:19. et notum factum est omnibus habitantibus Hierusalem ita ut appellaretur ager ille lingua eorum Acheldemach hoc est ager SanguinisAnd it became known to all the inhabitants of Jerusalem: so that the same field was called in their tongue, Haceldama, that is to say, The field of blood.
19. And it became known to all the dwellers at Jerusalem; insomuch that in their language that field was called Akeldama, that is, The field of blood.)
1:19. And this became known to all the inhabitants of Jerusalem, so that this field was called in their language, Akeldama, that is, ‘Field of Blood.’
1:19. And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood.
And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood:

19: и это сделалось известно всем жителям Иерусалима, так что земля та на отечественном их наречии названа Акелдама, то есть земля крови.
1:19  καὶ γνωστὸν ἐγένετο πᾶσι τοῖς κατοικοῦσιν ἰερουσαλήμ, ὥστε κληθῆναι τὸ χωρίον ἐκεῖνο τῇ ἰδίᾳ διαλέκτῳ αὐτῶν ἁκελδαμάχ, τοῦτ᾽ ἔστιν, χωρίον αἵματος.
1:19. et notum factum est omnibus habitantibus Hierusalem ita ut appellaretur ager ille lingua eorum Acheldemach hoc est ager Sanguinis
And it became known to all the inhabitants of Jerusalem: so that the same field was called in their tongue, Haceldama, that is to say, The field of blood.
1:19. And this became known to all the inhabitants of Jerusalem, so that this field was called in their language, Akeldama, that is, ‘Field of Blood.’
1:19. And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Село крови... - т. е. село, купленное на деньги, за которые был продан умерщвленный Иисус,

На отечественном их наречии... - очевидно, вставка, сделанная Лукою для Феофила, равно как и пояснение слова "Акелдама".
Adam Clarke: Commentary on the Bible - 1831
1:19: It was known unto all the dwellers at Jerusalem - The repentance of Judas, his dying testimony in behalf of our Lord's innocence, and his tragical death, were publicly known, as was also the transaction about the purchase of the field, and hence arose the name by which at was publicly known. These circumstances must have lessened the credit of the chief priests, and have prepared the public mind to receive the Gospel of the kingdom, when preached to them after the day of pentecost.
That field is called in their proper tongue, Aceldama - This proper tongue was not the Hebrew; that had long ceased to be the proper tongue in Palestine: it was a sort of Chaldaio-Syriac which was commonly spoken. The word in the Syriac version is chacal-demo, and literally signifies the field of blood; because it was bought by the price of the life or blood of the Lord Jesus.
Albert Barnes: Notes on the Bible - 1834
1:19: It was known ... - , Mat 27:8. The scene in the temple; the acts of the priests in purchasing the field, etc., would make it known; and the name of the field would preserve the memory of the guilt of Judas.
Their proper tongue - The language spoken by the Jews the Syro-Chaldaic.
Aceldama - This is composed of two Syro-Chaldaic words, and means literally, the field of blood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: it: Act 2:22; Mat 28:15
Aceldama: Sa2 2:16 *marg.
John Gill
1:19 And it was known unto all the dwellers at Jerusalem,.... As that he betrayed Jesus of Nazareth into the hands of the chief priests, for thirty pieces of silver; that this was the reward of his iniquity; and that with this a field was purchased for the burying of strangers in; and that he died in such a miserable way: there was scarce an inhabitant in Jerusalem but knew all this,
insomuch as that field is called in their proper tongue; or "in their own dialect", the "Jerusalem dialect", Which was now Chaldee, or Syriac; and such is the word that follows, "Aceldama; that is to say, the field of blood": because it was bought with the price of Christ's blood: and if, as some say, Judas hanged him self here, or was thrown headlong here by Satan, and that this was the place where his bowels gushed out; then it may be likewise so called, because it was sprinkled with his blood. It is called in the Alexandrian copy "Acheldamach"; and often by Jerom (p) "Acheldemach", but very wrongly; for not "Demach", but "Dema", in the Syriac and Chaldee dialect, signifies "blood"; which Peter calls the dialect of the inhabitants of Jerusalem, being now spoken by them, in distinction from the Galilean dialect used by him; which, it is plain, was different from the Jerusalem dialect by what is said, Mk 14:70. This field, as it is reported by some, was by the appointment of the Empress Helena compassed about with four walls, in the manner of a tower, upon the top of which are seven distinct doors, like windows, by which the dead bodies of Christians are let down into it; and that it is fifty feet wide, and seventy two long: it stands not far from the valley of Himom, and is upon the south side of Mount Zion, where, as Jerom says (q), it was showed in his time. Masius (r) affirms, there was a very high mountain near Jerusalem, called Mount Aceldema, from the adjacent field, which was bought with the price of Christ's blood, to bury strangers in,
(p) Comment. in Psal. 108. fol. 73. D. & de locis Hebraicis, fol. 89. C. & 95. H. & de Nominibus Hebraicis, fol. 105. H. (q) De locis Hebraicis, ib. (r) Comment. in Josuam, p. 283.
John Wesley
1:19 In their own tongue - This expression, That is, the field of blood, St. Luke seems to have added to the words of St. Peter, for the use of Theophilus and other readers who did not understand Hebrew.
1:201:20: Զի գրեա՛լ է ՚ի գիրս Սաղմոսաց. Եղիցի բնակութիւն նորա աւերակ, եւ մի՛ ոք իցէ որ բնակիցէ ՚ի նմա։ Եւ. Զկարգ նորա առցէ ա՛յլ[2093]։ [2093] Ոմանք. Եղիցին բնակութիւն... բնակիցէ ՚ի նոսա։ Ոսկան. Բնակութիւն նոցա։
20. որովհետեւ սաղմոսների գրքում գրուած է. «Թող նրա տունը աւերակ լինի, եւ չգտնուի մէկը, որ նրա մէջ բնակուի». եւ՝ «Նրա պաշտօնը թող ուրիշն առնի»:
20 Վասն զի Սաղմոսներու մէջ գրուած է թէ ‘Անոր բնակարանը աւերակ ըլլայ ու անոր մէջ բնակող մը չըլլայ։ Անոր պաշտօնը ուրիշը առնէ’։
Զի գրեալ է ի գիրս Սաղմոսաց. Եղիցի բնակութիւն նորա աւերակ, եւ մի՛ ոք իցէ որ բնակիցէ ի նմա: Եւ. Զկարգ նորա առցէ այլ:

1:20: Զի գրեա՛լ է ՚ի գիրս Սաղմոսաց. Եղիցի բնակութիւն նորա աւերակ, եւ մի՛ ոք իցէ որ բնակիցէ ՚ի նմա։ Եւ. Զկարգ նորա առցէ ա՛յլ[2093]։
[2093] Ոմանք. Եղիցին բնակութիւն... բնակիցէ ՚ի նոսա։ Ոսկան. Բնակութիւն նոցա։
20. որովհետեւ սաղմոսների գրքում գրուած է. «Թող նրա տունը աւերակ լինի, եւ չգտնուի մէկը, որ նրա մէջ բնակուի». եւ՝ «Նրա պաշտօնը թող ուրիշն առնի»:
20 Վասն զի Սաղմոսներու մէջ գրուած է թէ ‘Անոր բնակարանը աւերակ ըլլայ ու անոր մէջ բնակող մը չըլլայ։ Անոր պաշտօնը ուրիշը առնէ’։
zohrab-1805▾ eastern-1994▾ western am▾
1:2020: В книге же Псалмов написано: да будет двор его пуст, и да не будет живущего в нем; и: достоинство его да приимет другой.
1:20  γέγραπται γὰρ ἐν βίβλῳ ψαλμῶν, γενηθήτω ἡ ἔπαυλις αὐτοῦ ἔρημος καὶ μὴ ἔστω ὁ κατοικῶν ἐν αὐτῇ, καί, τὴν ἐπισκοπὴν αὐτοῦ λαβέτω ἕτερος.
1:20. Γέγραπται (It-had-come-to-be-scribed) γὰρ (therefore) ἐν (in) Βίβλῳ (unto-a-paper) Ψαλμῶν (of-Psalms," Γενηθήτω ( It-should-have-been-became ) ἡ ( the-one ) ἔπαυλις ( a-channeling-upon ) αὐτοῦ ( of-it ) ἔρημος ( solituded ) καὶ ( and ) μὴ ( lest ) ἔστω ( it-should-be ) ὁ ( the-one ) κατοικῶν ( housing-down-unto ) ἐν ( in ) αὐτῇ , ( unto-it ,"καί (and," Τὴν ( To-the-one ) ἐπισκοπὴν ( to-a-scouteeing-upon ) αὐτοῦ ( of-it ) λαβέτω ( it-should-have-had-taken ," ἕτερος . ( different )
1:20. scriptum est enim in libro Psalmorum fiat commoratio eius deserta et non sit qui inhabitet in ea et episcopatum eius accipiat aliusFor it is written in the book of Psalms: Let their habitation become desolate, and let there be none to dwell therein. And his bishopric let another take.
20. For it is written in the book of Psalms, Let his habitation be made desolate, And let no man dwell therein: and, His office let another take.
1:20. For it has been written in the book of Psalms: ‘Let their dwelling place be desolate and may there be no one who dwells within it,’ and ‘Let another take his episcopate.’
1:20. For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take.
For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take:

20: В книге же Псалмов написано: да будет двор его пуст, и да не будет живущего в нем; и: достоинство его да приимет другой.
1:20  γέγραπται γὰρ ἐν βίβλῳ ψαλμῶν, γενηθήτω ἡ ἔπαυλις αὐτοῦ ἔρημος καὶ μὴ ἔστω ὁ κατοικῶν ἐν αὐτῇ, καί, τὴν ἐπισκοπὴν αὐτοῦ λαβέτω ἕτερος.
1:20. scriptum est enim in libro Psalmorum fiat commoratio eius deserta et non sit qui inhabitet in ea et episcopatum eius accipiat alius
For it is written in the book of Psalms: Let their habitation become desolate, and let there be none to dwell therein. And his bishopric let another take.
1:20. For it has been written in the book of Psalms: ‘Let their dwelling place be desolate and may there be no one who dwells within it,’ and ‘Let another take his episcopate.’
1:20. For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take.
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: (к ст. 16). Пророческие указания на Иуду заимствуются из двух псалмов - 68: (ст. 26) и 108: (ст. 8). Толкуя эти пророчества в применении к Иуде, св. Златоуст и блаж. Феофилакт под двором разумеют село (купленное: "ибо что могло бы быть пустее кладбища?") и дом Иуды, а под епископством - апостольское звание.

В обоих указанных псалмах Давида изображается невинно-страждущий от врагов праведник, произносящий в молитве к Богу о защите приведенные Петром угрозы врагам. Применение этих угроз к Иуде (с переменою множ. числа на единственное) оправдывается постольку, поскольку изображаемый здесь праведник был прообразом Мессии, невинно пострадавшего от врагов и поскольку Иуда был главным представителем их и виновником успеха их злодейского замысла.
Adam Clarke: Commentary on the Bible - 1831
1:20: For it is written in the book of Psalms - The places usually referred to are Psa 69:25 : Let their habitation be desolate, and let none dwell in their tents. And Psa 109:8 : Let his days be few, and let another take his office, פקדתו pekudato, his overseership, his charge of visitation or superintendence, translated by the Septuagint, την επισκοπην, Vulgate, episcopatum; and We, following both, bishopric, but not with sufficient propriety, for surely the office or charge of Judas was widely different from what we call bishopric, the diocess, estate, and emoluments of a bishop. Επισκοπος, episcopos, which was corrupted by our Saxon ancestors into biscop, and by us into bishop, signifies literally an overseer or superintendent, from επι, over, and σκεπτομαι, I see, a person who had the inspection, overseeing, or superintendence of others. The ancient επισκοποι were persons who had the care of different congregations of the Church of Christ; who traveled, preached, enforced the discipline of the Church, and took care to prevent false doctrines, heresies, etc. Those who still deserve this title, and it is an august and noble one, walk by the same rule, and mind the same thing. Επισκοπος, episcopus, or bishop, is a scriptural and sacred title; was gloriously supported in the primitive Church; and many to the present day are not less ornaments to the title, than the title is ornamental to them. The best defenses of the truth of God, and the Protestant faith, are in the works of the bishops of the British Churches.
The words quoted from the Psalms were originally spoken against the enemies of David; and as David, in certain particulars, was a type of Christ, the words are applied to him in an especial manner who had sinned against his own soul and the life of his Master.
Albert Barnes: Notes on the Bible - 1834
1:20: For it is written ... - See Psa 69:25. This is the prediction doubtless to which Peter refers in Act 1:16. The intermediate passage in Act 1:18-19, is probably a parenthesis; the words of Luke, not of Peter. So Calvin, Kuinoel, Olshausen, DeWette, and Hackett understand it. It is not probable that Peter would introduce a narrative like this, with which they were all familiar, in an address to the disciples. The Hebrew in the Psalm is, "Let their habitation (Hebrew: fold, enclosure for cattle; tower, or palace) be desolate, and let none dwell in their tents." This quotation is not made literally from the Hebrew, nor from the Septuagint. The plural is changed to the singular, and there are some other slight variations. The Hebrew is, "Let there be no one dwelling in their tents." The reference to the tents is omitted in the quotation. The term "habitation," in the Psalm, means evidently the dwelling-place of the enemies of the writer of the Psalm. It is an image expressive of their overthrow and defeat by a just God: "Let their families be scattered, and the places where they have dwelt be without an inhabitant, as a reward for their crimes."
If the Psalm was originally composed with reference to the Messiah and his sufferings, the expression here was not intended to denote Judas in particular, but one of his foes who was to meet the just punishment of rejecting, betraying, and murdering him. The change, therefore, which Peter made from the plural to the singular, and the application to Judas especially "as one of those enemies," accords with the design of the Psalm, and is such a change as the circumstances of the case justified and required. It is an image, therefore, expressive of judgment and desolation coming upon his betrayer - an image to be literally fulfilled in relation to his habitation, drawn from the desolation when a man is driven from his home, and when his dwelling-place becomes tenantless. It is not a little remarkable that this Psalm is repeatedly quoted as referring to the Messiah: Psa 69:9, "The zeal of thine house hath eaten me up," expressly applied to Christ in Joh 2:17, Joh 2:21, "They gave me also gall for my meat; and in my thirst they gave me vinegar to drink" - the thing which was done to Jesus on the cross, Mat 27:34.
The whole Psalm is expressive of deep sorrow of persecution, contempt, weeping, being forsaken, and is throughout applicable to the Messiah; with what is remarkable, not a single expression necessarily limited to David. It is not easy to ascertain whether the ancient Jews referred this Psalm to the Messiah. A part of the title to the Psalm in the Syriac version is, "It is called a prophecy concerning those things which Christ suffered, and concerning the casting away of the Jews." The prophecy in Act 1:25 is not to be understood of Judas alone, but of the enemies of the Messiah in general, of which Judas was one. On this principle the application to Judas of the passage by Peter is to be defended.
And his bishopric let another take - This is quoted from Psa 109:8, "Let his days be few, and let another take his office." This is called "a Psalm of David," and is of the same class as Psa 6:1-10; Ps. 22; Ps. 25; Ps. 38; Psa 42:1-11; This class of Psalms is commonly supposed to have expressed David's feelings in the calamitous times of the persecution by Saul, the rebellion of Absalom, etc. They are all also expressive of the condition of a suffering and persecuted Messiah, and many of them are applied to him in the New Testament. The general principle on which most of them are applicable is, not that David personated or typified the Messiah which is nowhere affirmed, and which can be true in no intelligible sense - but that he was placed in circumstances similar to the Messiah; was encompassed with like enemies; was persecuted in the same manner. They are expressive of high rank, office, dignity, and piety, cast down, waylaid, and encompassed with enemies.
In this way they express "general sentiments" as really applicable to the case of the Messiah as to David. They were placed in similar circumstances. The same help was needed. The same expressions would convey their feelings. The same treatment was proper for their enemies. On this principle it was that David deemed his enemy, whoever he was, unworthy of his office, and desired that it should be given to another. In like manner, Judas had rendered himself unworthy of his office, and there was the same propriety that it should be given to another. And as the office had now become vacant by the death of Judas, and according to one declaration in the Psalms, so, according to another, it was proper that it should be conferred on some other person. The word rendered "office" in the Psalm means the care, charge, business, oversight of anything. It is a word applicable to magistrates, whose care it is to see that the laws are executed; and to military men who have charge of an army, or a part of an army.
In Job 10:12 it is rendered "thy visitation." In Num 4:16, "and to the office of Eleazar," etc. In the case of David it refers to those who were entrusted with military or other offices who had treacherously perverted them to persecute and oppose him, and who had thus shown themselves unworthy of the office. The Greek word which is used here, ἐπισκοπὴν episkopē n, is taken from the Septuagint, and means the same thing as the Hebrew. It is well rendered in the margin "office, or charge." It means charge or office in general, without in itself specifying of what kind. It is the concrete of the noun ἐπισκόπους episkopous, commonly translated "bishop," and means his office, charge, or duty. That word means simply having the oversight of anything, and as applied to the officers of the New Testament, it denotes merely "their having charge of the affairs of the church," without specifying the nature or the extent of their jurisdiction.
Hence, it is often interchanged with presbyter or elder, and denotes the discharge of the duties of the same office: Act 20:28, "Take heed (presbyters or elders, Act 20:17) to yourselves, and to all the flock over the which the Holy Spirit hath made you overseers" - ἐπισκόπους episkopous - bishops; Heb 12:15, "Looking diligently," etc. - ἐπισκοποῦντες episkopountes; Phi 1:1, "with the bishops and deacons"; "Paul called presbyters bishops, for they had at that time the same name" (Theodoret, as quoted by Sehleusner); Pe1 5:2, "Feed the flock of God (that is, you who are elders, or presbyters, Pe1 5:1), taking the oversight thereof" - ἐπισκοποῦντες episkopountes. These passages show that the term in the New Testament designates the supervision or care which was exercised over the church, by whomsoever performed, without specifying the nature or extent of the jurisdiction. It is scarcely necessary to add that Peter here did not intend to affirm that Judas sustained any office corresponding to what is now commonly understood by the term "bishop."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: in: Act 13:33; Luk 20:42, Luk 24:44
Let his: Psa 69:25, Psa 109:9-15; Zac 5:3, Zac 5:4
his: Act 1:25; Psa 109:8
bishopric: or, office, or charge
Geneva 1599
1:20 For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his (s) bishoprick let another take.
(s) His office and ministry: David wrote these words against Doeg the King's herdsman: and these words "shepherd", "sheep", and "flock" are used with reference to the Church office and ministry, so that the Church and the offices are called by these names.
John Gill
1:20 For it is written in the book of Psalms,.... In Ps 69:25. These are the words of Peter, citing the Scripture he had said must be fulfilled, which the Holy Ghost, by David, had spoke concerning Judas:
let his habitation be desolate. The Arabic and Ethiopic versions render it, "his city"; meaning, perhaps, the city of Jerusalem; and which afterwards did become desolate, and was utterly destroyed:
and let no man dwell therein; in his habitation. The psalm, out of which these words are cited, is a psalm concerning the Messiah, and there are many passages cited out of it in the New Testament, and applied to him, or referred unto; see Jn 2:17 compared with Ps 69:4 and what the psalmist says of the enemies of the Messiah in general, is applied by the apostle to Judas in particular. In the Hebrew text, in Ps 69:25 the words are in the plural number, "let their habitation be desolate, and let none dwell in their tents"; and refer to all the enemies of Christ, the chief priests, elders of the people, Scribes and Pharisees, who covenanted with Judas to give him so much money to betray Christ into their hands; and who delivered him to the Roman governor, by whom, at their instigation, he was crucified; and particularly may well be thought to include Judas, who betrayed him to them; and therefore are very fitly interpreted of him: though not to be understood to the exclusion of the others, whose house was to be left desolate, and was left desolate, as our Lord predicted, Mt 23:38. The first word in the Hebrew text rendered "habitation", signifies a very magnificent dwelling; it is sometimes translated a "castle", Gen 25:16 and sometimes a "palace", Cant. 8:9, Ezek 25:4 and it is interpreted by "a palace", here, by several Jewish writers (s); and so may intend the dwelling places of the richer sort of Christ's enemies, as the palaces of the high priest, and of the prince, or president of the sanhedrim, and the stately houses of the members of it, of the chief priests and elders of the people, and of the Scribes and Pharisees; all which became desolate at the destruction of Jerusalem: the other word, rendered "tents", may design the cottages of the meaner sort of people, who, with united voices, cried aloud for the crucifixion of Christ; and which also shared the same fate when Jerusalem was destroyed: now inasmuch as Judas was of the meaner sort, the apostle here makes use of a word which signifies but a poor and mean habitation, though it is sometimes used of grander ones, and which seems to answer to the latter; for as there are two words in the original text expressive of habitation, he might choose which he would, and did choose that which was most pertinent in the application of the passage to Judas. However, a Jew has no reason to find fault with this version, since the Targum renders both words by "habitation", thus,
let their habitation be desolate, and in their habitations let no one dwell: where Judas's habitation was is not certain; but that he might have one as well as the Apostle John, is not at all improbable, and from hence seems evident:
and his bishopric let another take; which passage stands in Ps 109:8 and is fitly applied to Judas, and was verified in him, who not only died a violent and infamous death, by which he was in consequence stripped of his office, as a bishop, or overseer; but another was to be put into it, invested with it, and exercise it; and therefore very pertinently does Peter produce it, his intention being to move the disciples to choose another in his room. These words are produced by the apostle, as if they were to be found in the same place with the preceding; whereas they stand in another psalm, as has been observed: and this is no unusual thing with the writers of the New Testament, to put several passages of Scripture together, as if they were in one place, when they are to be sought for in different places; an instance of this, among many, that might be mentioned, is in Rom 3:10 and this is a very common way of citing Scripture with the Jews. Surenhusius (t) has given a variety of instances, in proof of this, out of their writings, as in the margin (u), which the learned reader may consult and compare at leisure. The psalm, out of which this passage is cited, is not to be understood of David literally, and of what he met with from his enemies, and of his imprecations upon them, either Doeg the Edomite, as Kimchi interprets it, or Ahithophel, as others, but of the Messiah, with whom the whole agrees; against whom the mouth of the wicked Jews, and particularly of the deceitful Pharisees, were opened; and against whom the false witnesses spoke with lying tongues; and who, all of them, compassed him with words of hatred to take away his life, and acted a most ungenerous and ungrateful part; opposed him without a cause, and became his enemies for his love showed to them, both to soul and body, preaching the Gospel, and healing diseases, Ps 109:2. The poverty and distress he submitted to; the griefs and sorrows which he bore; the fatigues he underwent at his examination; and the weakness of body he was then reduced to, as well as the reproach cast upon him on the cross, when his enemies shook their heads at him, are in a very lively manner described, Ps 109:22 and whereas one of his enemies particularly is singled out from the rest, what is said concerning him, by way of imprecation, suits with Judas, and had its accomplishment in him, Ps 109:6 who had a wicked man set over him, as over the rest of the Jews, Pilate, the Roman governor, a very wicked man; and at whose right hand Satan stood, as one of his council, as Aben Ezra interprets it, and put it into his heart to betray his master, and prompted him to it, and then accused him of it, and brought him to black despair for it; and who, when this affair was brought home to his own conscience, and there arraigned for it, was convicted and self-condemned, as he also will be at the general judgment; and as he found no place of mercy then, whatever prayers or entreaties he might make, so neither will he hereafter: his days were but few, being cut off in the prime of them, as may be concluded from the many years which some of his fellow apostles lived after him; and his bishopric, or office, as an apostle, was taken by another, even by Matthias, who was chosen in his room, of which we have an account in the following part of this chapter; for this is to be understood neither of his money, nor of his wife, nor of his own soul committed to his trust, as some of the Jewish writers (w) explain it; but of his apostleship, with which he was invested by Christ. The word signifies an oversight, care, or charge; and so the Hebrew word is rendered in Num 3:32 and designs any office, as the office of the priests and Levites in the house of God; see Num 4:16. Jarchi interprets it here by "his greatness", or "dignity"; and explains it by the Spanish word "provostia", an office of honour and authority, as this of being an apostle of Christ was; than which, a greater external dignity could not be enjoyed in the church of God, in which he has set first apostles, 1Cor 12:28. That this psalm refers to Judas Iscariot, and to his affair, was so clear a point with the ancients, that they used to call it the Iscariotic Psalm. I lay no stress upon the observation some have made, that thirty curses are contained in it, the number of the pieces of silver for which he betrayed his master, since this may be thought to be too curious,
(s) Kimchi & Sol. ben Melech in Psal. 69. 25. R. Nathan. Concordant. (t) Biblos Katallages, p. 45, 46. (u) T. Bab Roshhoshana, fol. 4. 2. Beracot, fol. 13. 1. Sabbat, fol. 20. 1. Maccot, fol. 13. 2. & 16. 1. Tanchuma, fol. 17. 1, 4. & 25. 1, 4. (w) Aben Ezra, Kimchi, & Sol. ben Melech in loc.
John Wesley
1:20 His bishopric - That is, his apostleship. Ps 69:25.
Robert Jamieson, A. R. Fausset and David Brown
1:20 his bishopric--or "charge." The words are a combination of Ps 69:25 and Ps 109:8; in which the apostle discerns a greater than David, and a worse than Ahithophel and his fellow conspirators against David.
1:211:21: Արդ՝ պա՛րտ է յարանցս յայսցանէ եկելոցս ընդ մեզ յամենայն ժամանակի, յորում մուտ եւ ե՛լ առ մեզ Տէր Յիսուս[2094]. [2094] Ոսկան. Յորում եմուտ։
21. Արդ, մէկն այս մարդկանցից, որոնք մեզ ուղեկցում էին այն ամբողջ ժամանակ, երբ Յիսուս երկրի վրայ մեզ հետ էր, -
21 Ուրեմն պէտք է որ այս մարդոցմէն՝ որոնք մեզի հետ էին այն բոլոր ատենը, երբ Տէր Յիսուս մեր մէջ մտաւ ու ելաւ՝
Արդ պարտ է յարանցս յայսցանէ եկելոցս ընդ մեզ յամենայն ժամանակի յորում մուտ եւ ել առ մեզ Տէր Յիսուս:

1:21: Արդ՝ պա՛րտ է յարանցս յայսցանէ եկելոցս ընդ մեզ յամենայն ժամանակի, յորում մուտ եւ ե՛լ առ մեզ Տէր Յիսուս[2094].
[2094] Ոսկան. Յորում եմուտ։
21. Արդ, մէկն այս մարդկանցից, որոնք մեզ ուղեկցում էին այն ամբողջ ժամանակ, երբ Յիսուս երկրի վրայ մեզ հետ էր, -
21 Ուրեմն պէտք է որ այս մարդոցմէն՝ որոնք մեզի հետ էին այն բոլոր ատենը, երբ Տէր Յիսուս մեր մէջ մտաւ ու ելաւ՝
zohrab-1805▾ eastern-1994▾ western am▾
1:2121: Итак надобно, чтобы один из тех, которые находились с нами во всё время, когда пребывал и обращался с нами Господь Иисус,
1:21  δεῖ οὗν τῶν συνελθόντων ἡμῖν ἀνδρῶν ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾽ ἡμᾶς ὁ κύριος ἰησοῦς,
1:21. δεῖ (It-bindeth) οὖν (accordingly) τῶν (of-the-ones) συνελθόντων ( of-having-had-came-together ) ἡμῖν (unto-us) ἀνδρῶν (of-men) ἐν (in) παντὶ (unto-all) χρόνῳ (unto-an-interim) ᾧ (unto-which) εἰσῆλθεν (it-had-came-into) καὶ (and) ἐξῆλθεν (it-had-came-out) ἐφ' (upon) ἡμᾶς (to-us,"ὁ (the-one) κύριος (Authority-belonged) Ἰησοῦς, (an-Iesous,"
1:21. oportet ergo ex his viris qui nobiscum congregati sunt in omni tempore quo intravit et exivit inter nos Dominus IesusWherefore of these men who have companied with us, all the time that the Lord Jesus came in and went out among us,
21. Of the men therefore which have companied with us all the time that the Lord Jesus went in and went out among us,
1:21. Therefore, it is necessary that, out of these men who have been assembling with us throughout the entire time that the Lord Jesus went in and out among us,
1:21. Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us,
Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us:

21: Итак надобно, чтобы один из тех, которые находились с нами во всё время, когда пребывал и обращался с нами Господь Иисус,
1:21  δεῖ οὗν τῶν συνελθόντων ἡμῖν ἀνδρῶν ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾽ ἡμᾶς ὁ κύριος ἰησοῦς,
1:21. oportet ergo ex his viris qui nobiscum congregati sunt in omni tempore quo intravit et exivit inter nos Dominus Iesus
Wherefore of these men who have companied with us, all the time that the Lord Jesus came in and went out among us,
1:21. Therefore, it is necessary that, out of these men who have been assembling with us throughout the entire time that the Lord Jesus went in and out among us,
1:21. Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us,
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
21: Существенным условием для избрания в звание апостола Петр поставляет то, чтобы избираемый был свидетелем-очевидцем всей земной деятельности Господа, начиная от крещения Иоаннова до дня вознесения. Это, по-видимому, чисто внешнее условие имело, однако, и важную внутреннюю силу: оно давало более надежд на устойчивость, полноту и зрелость веры и любви к Господу такого лица и указывало, так сказать, на большую солидность его подготовки - в непрерывавшемся общении с Божественным Учителем всех их. Только такая подготовка - непрерывная и от Самого Господа, всею совокупностью Его дел и учений и событий Его жизни в период общественного служения - давала право на столь высокое служение.
Adam Clarke: Commentary on the Bible - 1831
1:21: Which have companied with us - They judged it necessary to fill up this blank in the apostolate by a person who had been an eye witness of the acts of our Lord.
Went in and out - A phrase which includes all the actions of life.
Albert Barnes: Notes on the Bible - 1834
1:21: Wherefore of these men - Of those who had witnessed the life and works of Christ, and who were therefore qualified to discharge the duties of the office from which Judas fell. Probably Peter refers to the seventy disciples, Luk 10:1-2.
Went in and out - A phrase signifying that he was their constant companion. It expresses in general all the actions of the life, Psa 121:8; Deu 28:19; Deu 31:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: these: Luk 10:1, Luk 10:2; Joh 15:27
went: Num 27:17; Deu 31:2; Sa2 5:2; Kg1 3:7; Joh 10:1-9
Geneva 1599
1:21 (8) Wherefore of these men which have companied with us all the time that the Lord Jesus (t) went in and out among us,
(8) The Apostles do not deliberate at all, but first they consult and take guidance from God's word: and again they do nothing that concerns and is incumbent upon the whole body of the congregation, without making the congregation a part of the decision.
(t) This kind of speech signifies as much in the Hebrew language as the exercising of a public and difficult office, when they speak of such as are in any public office; (Deut 31:2; 1Chron 27:1).
John Gill
1:21 Wherefore of these men which have companied with us,.... Seeing there was such an imprecation, which carried in it the nature of a prophecy, that another should take the bishopric of Judas, or be made an apostle in his room, it was absolutely necessary that one should be immediately chosen to that office; and this is the force of the illative particle, wherefore; and it was highly proper that this choice should be of one among the men, and not the women; whom it did not become to bear any office, and exercise any authority in the church; hence it is said, "of these men", to the exclusion of women: and it was exceeding right, and a very good notion, that the choice should be of one from among themselves, and who was known unto them; with whose abilities, integrity, wisdom, and holy conversation, they were acquainted: and therefore it is added, "which have companied with us"; one of our own company, and not a stranger; with whom we have familiarly conversed, and whose character is well known to us: a rule which ought to be attended to, in the choice of inferior officers, as pastors and deacons; who ought to be of the body and community, among whom they are chosen to an office; and their qualifications for it be well known, and that for some time past, as follows:
all the time that the Lord Jesus went in and out among us; that is, ever since Christ called them to be his disciples and followers; and conversed with them, and discharged his office among them, governed, directed, taught, and instructed them; for it was not proper that a novice, a new plant, or one that was lately become a disciple, should be put into such an office; and the same holds good in proportion in other offices; men called to office should be of some standing, as well as of superior gifts.
John Wesley
1:21 All the time that the Lord Jesus was going in and out - That is, conversing familiarly: over us - as our Master. Ps 109:8.
Robert Jamieson, A. R. Fausset and David Brown
1:21 all the time the Lord Jesus went in and out among us--in the close intimacies of a three years' public life.
1:221:22: սկսեալ ՚ի մկրտութենէն Յովհաննու մինչեւ յօրն՝ յորում վերացաւ ՚ի մէնջ, վկա՛յ յարութեան նորա ընդ մեզ լինել միում ՚ի սոցանէ[2095]։ [2095] Ոմանք. Միում ՚ի նոցանէ։
22. սկսած Յովհաննէսի մկրտութիւնից մինչեւ այն օրը, երբ մեր միջից երկինք վերացաւ, - պէտք է, որ նա մեզ հետ վկայ լինի նրա յարութեանը»:
22 Յովհաննէսին մկրտութենէն սկսած՝ մինչեւ այն օրը որ մեզմէ համբարձաւ՝ ասոնցմէ մէկը մեզի հետ վկայ ըլլայ անոր յարութեանը»։
սկսեալ ի մկրտութենէն Յովհաննու մինչեւ յօրն յորում վերացաւ ի մէնջ, վկայ յարութեան նորա ընդ մեզ լինել միում ի սոցանէ:

1:22: սկսեալ ՚ի մկրտութենէն Յովհաննու մինչեւ յօրն՝ յորում վերացաւ ՚ի մէնջ, վկա՛յ յարութեան նորա ընդ մեզ լինել միում ՚ի սոցանէ[2095]։
[2095] Ոմանք. Միում ՚ի նոցանէ։
22. սկսած Յովհաննէսի մկրտութիւնից մինչեւ այն օրը, երբ մեր միջից երկինք վերացաւ, - պէտք է, որ նա մեզ հետ վկայ լինի նրա յարութեանը»:
22 Յովհաննէսին մկրտութենէն սկսած՝ մինչեւ այն օրը որ մեզմէ համբարձաւ՝ ասոնցմէ մէկը մեզի հետ վկայ ըլլայ անոր յարութեանը»։
zohrab-1805▾ eastern-1994▾ western am▾
1:2222: начиная от крещения Иоаннова до того дня, в который Он вознесся от нас, был вместе с нами свидетелем воскресения Его.
1:22  ἀρξάμενος ἀπὸ τοῦ βαπτίσματος ἰωάννου ἕως τῆς ἡμέρας ἧς ἀνελήμφθη ἀφ᾽ ἡμῶν, μάρτυρα τῆς ἀναστάσεως αὐτοῦ σὺν ἡμῖν γενέσθαι ἕνα τούτων.
1:22. ἀρξάμενος ( having-firsted ) ἀπὸ (off) τοῦ (of-the-one) βαπτίσματος (of-an-immersing-to) Ἰωάνου (of-an-Ioanes) ἕως (unto-if-which) τῆς (of-the-one) ἡμέρας (of-a-day) ἧς (of-which) ἀνελήμφθη (it-was-taken-up) ἀφ' (off) ἡμῶν, (of-us,"μάρτυρα (to-a-witness) τῆς (of-the-one) ἀναστάσεως (of-a-standing-up) αὐτοῦ (of-it) σὺν (together) ἡμῖν (unto-us) γενέσθαι ( to-have-had-became ) ἕνα (to-one) τούτων. (of-the-ones-these)
1:22. incipiens a baptismate Iohannis usque in diem qua adsumptus est a nobis testem resurrectionis eius nobiscum fieri unum ex istisBeginning from the baptism of John, until the day wherein he was taken up from us, one of these must be made a witness with us of his resurrection.
22. beginning from the baptism of John, unto the day that he was received up from us, of these must one become a witness with us of his resurrection.
1:22. beginning from the baptism of John, until the day when he was taken up from us, one of these be made a witness with us of his Resurrection.”
1:22. Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.
Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection:

22: начиная от крещения Иоаннова до того дня, в который Он вознесся от нас, был вместе с нами свидетелем воскресения Его.
1:22  ἀρξάμενος ἀπὸ τοῦ βαπτίσματος ἰωάννου ἕως τῆς ἡμέρας ἧς ἀνελήμφθη ἀφ᾽ ἡμῶν, μάρτυρα τῆς ἀναστάσεως αὐτοῦ σὺν ἡμῖν γενέσθαι ἕνα τούτων.
1:22. incipiens a baptismate Iohannis usque in diem qua adsumptus est a nobis testem resurrectionis eius nobiscum fieri unum ex istis
Beginning from the baptism of John, until the day wherein he was taken up from us, one of these must be made a witness with us of his resurrection.
1:22. beginning from the baptism of John, until the day when he was taken up from us, one of these be made a witness with us of his Resurrection.”
1:22. Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Был вместе с нами свидетелем воскресения Его... Так определяется сущность апостольского служении быть свидетелем воскресения Христова (ст. 8; ср. 1Кор.XV; Рим X:9) - "не чего-либо другого, говорит Феофилакт, потому, что кто явится достойным свидетельствовать о том, что евший и пивший с ними и распятый Господь восстал, тому гораздо более можно и должно поручить свидетельствовать и о прочих событиях, потому что искомым было воскресение, так как оно совершалось втайне, а прочее - явно..."
Adam Clarke: Commentary on the Bible - 1831
1:22: Beginning from the baptism of John - From the time that Christ was baptized by John in Jordan; for it was at that time that his public ministry properly began.
Must one be ordained - This translation misleads every reader who cannot examine the original text. There is no term for ordained in the Greek: γενεσθαι, to be, is the only word in the verse to which this interpretation can be applied. The New Testament printed at London, by Robert Barker, the king's printer, in 1615, renders this and the preceding verse more faithfully and more clearly than our common version: Wherefore of these men who have companied with us, all the time that the Lord Jesus was conversant among us, beginning from the baptism of John, unto the day he was taken up from us, must one of them Be Made a witness with us of his resurrection. The word ordained would naturally lead most readers to suppose that some ecclesiastical rite was used on the occasion, such as imposition of hands, etc., although nothing of the kind appears to have been employed.
Albert Barnes: Notes on the Bible - 1834
1:22: Beginning from the baptism of John - The words "beginning from" in the original refer to the Lord Jesus. The meaning may be thus expressed, "during all the time in which the Lord Jesus, beginning (his ministry) at the time when he was baptized by John, went in and out among us, until the time when he was taken up," etc. From those who had during that time been the constant companions of the Lord Jesus must one be taken, who would thus be a witness of his whole ministry.
Must one be ordained - It is fit or proper that one should be ordained. The reason of this was, that Jesus had originally chosen the number twelve for this work, and as one of them had fallen, it was proper that the vacancy should be filled by some person equally qualified for the office. The reason why it was proper that he should be taken from the seventy disciples was, that they had been particularly distinguished by Jesus himself, and had been witnesses of most of his public life, Luke 10:1-16. The word "ordained" with us has a fixed and definite signification. It means to set apart to a sacred office with proper forms and solemnities, commonly by the imposition of hands. But this is not, of necessity, the meaning of this passage. The Greek word usually denoting "ordination" is not used here. The expression is literally, "must one be, or become, γενέσθαι genesthai, a witness with us of his resurrection." The expression does not imply that he must be set apart in any particular manner, but simply that one should be designated or appointed for this specific purpose, to be a witness of the resurrection of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: Beginning: Act 13:24, Act 13:25; mat 3:1-17; Mar 1:1, Mar 1:3-8; Luke 3:1-18; John 1:28-51
unto: Act 1:2, Act 1:9
witness: Act 1:8, Act 4:33; Joh 15:27; Heb 2:3
Geneva 1599
1:22 Beginning from the baptism of John, unto that same day that he was taken up (u) from us, must one be ordained to be a witness with us of his resurrection.
(u) From our company.
John Gill
1:22 Beginning from the baptism of John,.... Not from the time trial John first administered the ordinance of baptism; for Christ was not so soon made known, or had followers; but from the time of the administration of it by John, to Christ, when he was made known to Israel; and quickly upon this, he called his disciples, and entered on his public ministry: now Peter moves, that one who had been so early a follower of Christ, who had heard his excellent discourses, and seen his miracles, and who had steadfastly and constantly adhered to him, might be chosen in the room of Judas; one whose faith in Christ, love to him, and firmness of mind to abide by him, had been sufficiently tried and proved; who had continued with Christ and his apostles, from the beginning of his ministry, to that time: or as Peter adds,
unto the same day that he was taken up from us; by angels, and received by a cloud, and carried up to heaven; or "he ascended from us", as the Ethiopic version renders it; or "lifted up himself from us", as the Arabic version; for as he raised himself from the dead by his own power, by the same he could raise himself up from earth to heaven; the sense is, to the time of his ascension to heaven, whether by himself, or by the ministry of angels:
must one be ordained; there was a necessity of this, partly on the account of the above prophecy, and partly to keep up the number of the twelve apostles, Christ had thought fit to pitch upon; answering to the twelve tribes of Israel, and to the twelve gates, and twelve foundations of the new Jerusalem: and this choice or ordination was moved to be made, and was made, not by the other eleven apostles, but by the whole company of an hundred and twenty; for these are the persons addressed by the apostle, and to whom he said, as the Arabic version renders it, "one of these men ye must choose": and if the choice and ordination of such an extraordinary officer was made by the whole community, then much more ought the choice and ordination of inferior officers be by them: the end of this choice was,
to be a witness with us of his resurrection; the resurrection of Christ from the dead, which supposes his incarnation and life, and so his obedience, ministry, and miracles in it; and also his sufferings and death, with all the benefits and advantages thereof; and is particularly mentioned, because it not only supposes and includes the above things, but is the principal article, basis, and foundation of the Christian religion; and the sign which Christ gave to the Jews, of the truth of his being the Messiah; and was what the disciples were chosen to be witnesses of; and a principal part of their ministry was to testify it to men: and since this was their work and business, it was necessary that one should be chosen, and joined with them, who had been with them, and with Jesus, from the beginning, to the time of his ascension; and who was an eyewitness of his resurrection, that he might join with the apostles in their testimony.
John Wesley
1:22 To be a witness with us of his resurrection - And of the circumstances which preceded and followed it.
Robert Jamieson, A. R. Fausset and David Brown
1:22 Beginning from the baptism of John--by whom our Lord was not only Himself baptized, but first officially announced and introduced to his own disciples.
unto that same day when he was taken up from us, must one be ordained to be a witness with us of his resurrection--How clearly is the primary office of the apostles here expressed: (1) to testify, from personal observation, to the one great fact of "the resurrection of the Lord Jesus"; (2) to show how this glorified His whole previous life, of which they were constant observers, and established His divine claims.
1:231:23: Եւ կացուցին երկո՛ւս, զՅովսէփ՝ որում Բարսաբա՛յն կոչէին, որ անուանեցաւն Յուստո՛ս. եւ զՄատաթեա՛յ[2096]. [2096] Օրինակ մի. Որում Բարաբայն կոչեցաւ։ Ոմանք. Յոստոս եւ զՄատադիա։
23. Եւ ներկայացրին երկուսին՝ Յովսէփին, որին Բարսաբա էին կոչում, եւ որ վերանուանուեց Յուստոս, ու Մատաթիային:
23 Երկու հոգի կայնեցուցին Յովսէփը, որ Բարսաբա կը կոչուէր, որ Յուստոս ալ մականուանուեցաւ ու Մատաթիան։
Եւ կացուցին երկուս, զՅովսէփ որում Բարսաբայն կոչէին, որ անուանեցաւն Յուստոս, եւ զՄատաթիա:

1:23: Եւ կացուցին երկո՛ւս, զՅովսէփ՝ որում Բարսաբա՛յն կոչէին, որ անուանեցաւն Յուստո՛ս. եւ զՄատաթեա՛յ[2096].
[2096] Օրինակ մի. Որում Բարաբայն կոչեցաւ։ Ոմանք. Յոստոս եւ զՄատադիա։
23. Եւ ներկայացրին երկուսին՝ Յովսէփին, որին Բարսաբա էին կոչում, եւ որ վերանուանուեց Յուստոս, ու Մատաթիային:
23 Երկու հոգի կայնեցուցին Յովսէփը, որ Բարսաբա կը կոչուէր, որ Յուստոս ալ մականուանուեցաւ ու Մատաթիան։
zohrab-1805▾ eastern-1994▾ western am▾
1:2323: И поставили двоих: Иосифа, называемого Варсавою, который прозван Иустом, и Матфия;
1:23  καὶ ἔστησαν δύο, ἰωσὴφ τὸν καλούμενον βαρσαββᾶν, ὃς ἐπεκλήθη ἰοῦστος, καὶ μαθθίαν.
1:23. καὶ (And) ἔστησαν (they-had-stood) δύο, (to-two,"Ἰωσὴφ (to-an-Iosef) τὸν (to-the-one) καλούμενον (to-being-called-unto) Βαρσαββᾶν, (to-a-Barsabbas,"ὃς (which) ἐπεκλήθη (it-was-called-upon-unto) Ἰοῦστος, (an-Ioustos,"καὶ (and) Μαθθίαν. (to-a-Maththias)
1:23. et statuerunt duos Ioseph qui vocabatur Barsabban qui cognominatus est Iustus et MatthiamAnd they appointed two, Joseph, called Barsabas, who was surnamed Justus, and Matthias.
23. And they put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias.
1:23. And they appointed two: Joseph, who was called Barsabbas, who was surnamed Justus, and Matthias.
1:23. And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias.
And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias:

23: И поставили двоих: Иосифа, называемого Варсавою, который прозван Иустом, и Матфия;
1:23  καὶ ἔστησαν δύο, ἰωσὴφ τὸν καλούμενον βαρσαββᾶν, ὃς ἐπεκλήθη ἰοῦστος, καὶ μαθθίαν.
1:23. et statuerunt duos Ioseph qui vocabatur Barsabban qui cognominatus est Iustus et Matthiam
And they appointed two, Joseph, called Barsabas, who was surnamed Justus, and Matthias.
1:23. And they appointed two: Joseph, who was called Barsabbas, who was surnamed Justus, and Matthias.
1:23. And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias.
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
23: Поставили двоих, т. е. из числа удовлетворявших высказанному условию наметили двоих. "Почему не многих? Чтобы не вышло большего нестроения, притом же и дело касалось немногих..." (Феофил. ),

Избранные - Иосиф Варсава (Иуст) и Матфий - оба неизвестны в евангельской истории. Вероятно, "они были из числа 70, бывших с 12-ю апостолами, и из других верующих, но более пламенно веровавшие и более благочестивые, чем прочие" (Феофил. ).
Adam Clarke: Commentary on the Bible - 1831
1:23: They appointed two - These two were probably of the number of the seventy disciples; and, in this respect, well fitted to fill up the place. It is likely that the disciples themselves were divided in opinion which of these two was the most proper person, and therefore laid the matter before God, that he might decide it by the lot. No more than two candidates were presented; probably because the attention of the brethren had been drawn to those two alone, as having been most intimately acquainted with our Lord, or in being better qualified for the work than any of the rest; but they knew not which to prefer.
Joseph called Barsabas - Some MSS. read Joses Barnabas, making him the same with Joses Barnabas, Act 4:36. But the person here is distinguished from the person there, by being called Justus.
Albert Barnes: Notes on the Bible - 1834
1:23: And they appointed two - They proposed, or, as we should say, nominated two. Literally, they placed two, or made them to stand forth, as persons do who are candidates for office. These two were probably-more distinguished by prudence, wisdom, piety, and age than the others, and they were so nearly equal in qualifications that they could not determine which was the best suited for the office.
Joseph called Barsabas ... - It is not certainly known what the name Barsabas denotes. The Syriac word "Bar" means "son," and the word "Sabas" has been translated "an oath, rest, quiet, or captivity." Why the name was given to Joseph is not known but probably it was the family name - Joseph son of Sabas. Some have conjectured that this was the same man who, in Act 4:36, is called Barnabas. But of this there is no proof. Lightfoot supposes that he was the son of Alpheus and brother of James the Less, and that he was chosen on account of his relationship to the family of the Lord Jesus.
Was surnamed Justus - Who was called Justus. This is a Latin name, meaning just, and was probably given him on account of his distinguished integrity. It was not uncommon among the Jews for a man to have several names, Mat 10:3.
And Matthias - Nothing is known of the family of this man, or of his character, further than that he was numbered with the apostles, and shared their lot in the toils, the persecutions, and the honors of preaching the gospel to mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:23: Barsabas: Act 15:22
Geneva 1599
1:23 (9) And they (x) appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias.
(9) The Apostles must be chosen immediately from God: and therefore after praying, Matthias is chose by lot, which is as it were God's own voice.
(x) Openly, and by the voices of the entire company.
John Gill
1:23 And they appointed two,.... The motion made by Peter was attended to by the whole company; they approved of it, and accordingly proposed two persons by name; one of which was to be chosen, not by the apostles, but by the whole assembly. The Arabic version reads, "he appointed two", as if Peter singly did this: contrary to all copies, and other versions, and to the context; which shows, that the whole body of the people were concerned in this affair, who prayed and gave forth their lots and suffrages: the persons nominated were,
Joseph called Barsabas, who was surnamed Justus, and Matthias. The former of these has three names; in one ancient copy of Beza's he is called Joses; and by some thought to be the same with Joses, surnamed Barnabas, in Acts 4:36 partly because in one copy, and in the Syriac version there, that Joses is called Joseph; and partly, because of the nearness in sound between Barsabas and Barnabas: hence the Ethiopic version here reads, "Joseph, who was called Barnabas", and so Beza's most ancient copy; but though Joses is here meant for Jose, or Joses is, with the Jews, an abbreviation of Joseph; yet not Joses the Levite, who was of the country of Cyprus, but Joses of Galilee, the son of Alphaeus and Mary; and who had two brothers, James and Jude, already apostles; see Mt 13:55. Moreover, though the two names, Barnabas and Barsabas, differ little in sound, yet much in sense: the former is interpreted "the son of consolation", Acts 4:36 but the latter signifies much the same with Bathsheba; as that may be interpreted "the daughter", this "the son of an oath"; or as others, "a son of wisdom"; and by others, "the son of fulness"; I should choose to take it to be the same name with , and interpret it, "the son of an old man"; as Alphaeus might be, when Joses, or Joseph was born, and he be the younger brother of James and Jude; as for his surname Justus, this was a name not only in use among the Grecians and Romans, especially the latter, but among the Jews: hence we often read of Rabbi "Justa", and sometimes, "Justi", and at other times, "Justai" (x) whether he had this surname from his being a very just man, as Aristides was called Aristides the just; and so Simeon the high priest, the last of Ezra's great synagogue, was called Simeon the just (y); and so James the brother of this Joseph, or Joses, was called by the Jews (z); and it may be, that he himself might have his name from the patriarch Joseph, who used to be called by them, Joseph, "the just" (a): for Matthias, his name is Jewish, and he was no doubt a Jew; hence we read , "Rabbi Matthia ben Charash" (b); his name signifying the same as Nathanael does, namely, the gift of God, made Dr. Lightfoot conjecture they might be the same; but this agrees not with another conjecture that learned man, who elsewhere thinks, that Bartholomew and Nathanael were the same; and if so, he must have been an apostle already; Clemens of Alexandria was of opinion, that this Matthias was Zacchaeus (c),
(x) T. Hieros. Beracot, fol. 12. 3. & Trumot. fol. 48. 1. & Erubin, fol. 19. 3. & 23. 3. T. Bab. Zebachim, fol. 99. 1. & Juchasin, fol. 95. 2. & 96. 1. Shirhashirim Rabba, fol. 17. 4. (y) Pirke Abot, c. 1. sect. 2. (z) Euseb. Eccl. Hist. l. 2. c. 23. (a) Zohar in Exod. fol. 104. 1. (b) T. Bab. Yebamot, fol. 61. 2. & Juchasin, fol. 108. 1. (c) Stromat, l. 4. p. 488.
John Wesley
1:23 And they appointed two - So far the faithful could go by consulting together, but no further. Therefore here commenced the proper use of the lot, whereby a matter of importance, which cannot be determined by any ordinary method, is committed to the Divine decision.
Robert Jamieson, A. R. Fausset and David Brown
1:23 they appointed--"put up" in nomination; meaning not the Eleven but the whole company, of whom Peter was the spokesman.
two--The choice would lie between a very few.
1:241:24: եւ կացեալ յաղօթս՝ ասեն. Դո՛ւ Տէր՝ սրտագէ՛տ ամենայնի՝ յայտնեա՛ զմի ոք զոր ընտրեցեր ՚ի սոցանէ յերկոցունց[2097], [2097] Ոմանք. Սրտագէտ յամենայնի... ՚ի սոցանէ երկոցունց։
24. Եւ աղօթք անելով՝ ասացին. «Տէ՛ր, դու որ գիտես բոլորի սրտերը, ցո՛յց տուր այս երկուսից մէկին, որին ընտրեցիր,
24 Աղօթելով՝ ըսին. «Դո՛ւն, ո՛վ Տէր, որ ամենուն սիրտը կը ճանչնաս, այս երկուքէն ո՞ր մէկը ընտրեցիր, մեզի յայտնէ.
Եւ կացեալ յաղօթս ասեն. Դու, Տէր, սրտագէտ ամենայնի, յայտնեա զմի ոք զոր ընտրեցեր ի սոցանէ յերկոցունց:

1:24: եւ կացեալ յաղօթս՝ ասեն. Դո՛ւ Տէր՝ սրտագէ՛տ ամենայնի՝ յայտնեա՛ զմի ոք զոր ընտրեցեր ՚ի սոցանէ յերկոցունց[2097],
[2097] Ոմանք. Սրտագէտ յամենայնի... ՚ի սոցանէ երկոցունց։
24. Եւ աղօթք անելով՝ ասացին. «Տէ՛ր, դու որ գիտես բոլորի սրտերը, ցո՛յց տուր այս երկուսից մէկին, որին ընտրեցիր,
24 Աղօթելով՝ ըսին. «Դո՛ւն, ո՛վ Տէր, որ ամենուն սիրտը կը ճանչնաս, այս երկուքէն ո՞ր մէկը ընտրեցիր, մեզի յայտնէ.
zohrab-1805▾ eastern-1994▾ western am▾
1:2424: и помолились и сказали: Ты, Господи, Сердцеведец всех, покажи из сих двоих одного, которого Ты избрал
1:24  καὶ προσευξάμενοι εἶπαν, σὺ κύριε, καρδιογνῶστα πάντων, ἀνάδειξον ὃν ἐξελέξω ἐκ τούτων τῶν δύο ἕνα
1:24. καὶ (And) προσευξάμενοι ( having-goodly-held-toward ) εἶπαν (they-said,"Σὺ (Thou,"κύριε (Authority-belonged,"καρδιογνῶστα (Heart-acquanter) πάντων , ( of-all ,"ἀνάδειξον (thou-should-have-en-showed-up) ὃν (to-which) ἐξελέξω , ( thou-forth-out ) ἐκ (out) τούτων (of-the-ones-these) τῶν (of-the-ones) δύο (of-two) ἕνα, (to-one,"
1:24. et orantes dixerunt tu Domine qui corda nosti omnium ostende quem elegeris ex his duobus unumAnd praying, they said: Thou, Lord, who knowest the heart of all men, shew whether of these two thou hast chosen,
24. And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew of these two the one whom thou hast chosen,
1:24. And praying, they said: “May you, O Lord, who knows the heart of everyone, reveal which one of these two you have chosen,
1:24. And they prayed, and said, Thou, Lord, which knowest the hearts of all [men], shew whether of these two thou hast chosen,
And they prayed, and said, Thou, Lord, which knowest the hearts of all [men], shew whether of these two thou hast chosen:

24: и помолились и сказали: Ты, Господи, Сердцеведец всех, покажи из сих двоих одного, которого Ты избрал
1:24  καὶ προσευξάμενοι εἶπαν, σὺ κύριε, καρδιογνῶστα πάντων, ἀνάδειξον ὃν ἐξελέξω ἐκ τούτων τῶν δύο ἕνα
1:24. et orantes dixerunt tu Domine qui corda nosti omnium ostende quem elegeris ex his duobus unum
And praying, they said: Thou, Lord, who knowest the heart of all men, shew whether of these two thou hast chosen,
1:24. And praying, they said: “May you, O Lord, who knows the heart of everyone, reveal which one of these two you have chosen,
1:24. And they prayed, and said, Thou, Lord, which knowest the hearts of all [men], shew whether of these two thou hast chosen,
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
24: Помолились и сказали - kai probeuxamenoi eipon - точнее слав.: "и помолившеся реша" - и, помолившись, сказали. Вероятно, приводимую затем молитву от лица собрания произнес Петр.

Молитва обращается, очевидно, к Господу Иисусу Христу, Который при этом именуется Сердцеведцем. Так как в другом месте Петр называет сердцеведцем Бога (XV:8: и д. ), то употребление и здесь означенного наименования в приложении к Иисусу Христу выражает не иное что, как веру в Божественные свойства Его и исповедание Его Божества.

Покажи... - т. е. посредством жребия, "Не сказали - избери, но покажи, говорят, избранного: они знали, что у Бога все наперед определено" (Злат. ). Как при жизни своей на земле Господь Сам избрал Себе апостолов, так и теперь, хотя Он вознесся на небо, но обещавшись всегда пребывать в Церкви Своей, должен Сам избрать и двенадцатого апостола.
Adam Clarke: Commentary on the Bible - 1831
1:24: Thou Lord, which knowest the hearts - Συ, κυριε, καρδιογνωστα. The word καρδιογνωστης, the searcher of hearts, seems to be used here as an attribute of God; he knows the hearts, the most secret purposes, intentions, and dispositions of all men; and because he is the knower of hearts, he knew which of these men he had qualified the best, by natural and gracious dispositions and powers, for the important work to which one of them was now to be appointed.
Albert Barnes: Notes on the Bible - 1834
1:24: And they prayed - As they could not agree on the individual, they invoked the direction of God in their choice - an example which should be followed in every selection of an individual to exercise the duties of the sacred office of the ministry.
Which knowest the hearts of all men - This is often declared to be the special prerogative of God, Jer 17:10, "I, Yahweh, search the heart," etc.; Psa 139:1, Psa 139:23; Ch1 28:9. Yet this attribute is also expressly ascribed to Jesus Christ, Rev 2:18; compare 23, "These things saith the Son of God - I am he which searcheth the reins and the hearts"; Joh 2:25; Joh 6:64; Joh 16:19. There are strong reasons for supposing that the apostles on this occasion addressed this prayer to the Lord Jesus Christ:
(1) The name Lord - Κύριος Kurios - is the common appellation which they gave to him, Act 2:36; Act 7:59-60; Act 10:36; Co1 2:8; Phi 2:11; Rev 11:8, et al.
(2) we are told that they worshipped him, or rendered him divine honors after his ascension, Luk 24:52.
(3) the disciples were accustomed to address him after his crucifixion by the names Lord or God indifferently, Act 1:6; Joh 20:28; Act 7:59.
(4) this was a matter pertaining especially to the church which the Lord Jesus had redeemed, and "to his own arrangement" in regard to it. He had chosen the apostles; he had given them their commission; he had fixed their number; and, what is worthy of special remark here, he had been the companion of the very men here designated as candidates for the office, and knew their qualifications for this work. If the apostles ever called on the Lord Jesus after his ascension, this was a case in which they would be likely to do it. That it was done is clear from the account of the death of Stephen, Act 7:59-60. And in this important matter of ordaining a new apostle to be a witness for Jesus Christ, nothing was more natural than that they should address him, though bodily absent, as they would assuredly have done if he were present. But if on this occasion they did actually address Christ, then two things clearly follow. First, that it is proper to render him divine homage, agreeably to the uniform declarations of the Scripture: Joh 5:23, "That all men should honor the Son even as they honor the Father"; Heb 1:6, "And let all the angels of God worship him"; Phi 2:10-11; Rev 5:8-14; Th1 3:11-12. Secondly, he must be divine. To none other but God can religious homage be rendered; and none other can be described as knowing the hearts of all people. The reason why they appealed to him on this occasion as the searcher of the heart was doubtless the great importance of the work to which the successor of Judas was to be called. One apostle of fair external character had proved a traitor; and, with this fact before them, they appealed to the Saviour himself to select one who would be true to him, and not bring dishonor upon his cause.
Show whether ... - Show which of them.
Thou hast chosen - Which of the two thou hast judged to be best qualified for the work.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:24: they: Act 13:2, Act 13:3; Pro 3:5, Pro 3:6; Luk 6:12, Luk 6:13
Lord: Act 15:8; Num 27:16; Sa1 16:7; Kg1 8:39; Ch1 28:9, Ch1 29:17; Psa 7:9, Psa 44:21; Pro 15:11; Jer 11:20, Jer 17:10, Jer 20:12; Joh 2:24, Joh 2:25, Joh 21:17; Heb 4:13; Rev 2:23
John Gill
1:24 And they prayed and said,.... Having proposed the above two persons, and not well knowing which to pitch upon, they being both very agreeable and fit for such service; they chose not to determine the affair without seeking to God for direction; a method to be taken in all cases, and especially in matters of importance: and the substance of their petition, though perhaps not in just the same words, was,
thou, Lord, which knowest the hearts of all men; which is a character peculiar to the one only living, and true God; for none knows the hearts of men, but God, who is the Maker of them; and he knows all the thoughts, counsels, and purposes of them, and the good or bad that is in them:
shew whether of these two thou hast chosen; being desirous of having their choice directed by the choice God had made, in his eternal mind; and which they desired might be signified and pointed out to them, in some way or another, that they might be certain of the mind and will of God, and act according to it.
Robert Jamieson, A. R. Fausset and David Brown
1:24 prayed and said, Thou, Lord, &c.--"The word 'Lord,' placed absolutely, denotes in the New Testament almost universally THE SON; and the words, 'Show whom Thou hast chosen,' are decisive. The apostles are just Christ's messengers: It is He that sends them, and of Him they bear witness. Here, therefore, we have the first example of a prayer offered to the exalted Redeemer; furnishing indirectly the strongest proof of His divinity" [OLSHAUSEN].
which knowest the hearts of all men--See Jn 2:24-25; Jn 21:15-17; Rev_ 2:23.
1:251:25: առնուլ զվիճակ պաշտամա՛նս այսորիկ՝ եւ զառաքելութեան, յորմէ անկա՛ւ Յուդաս գնալ ՚ի տեղի իւր[2098]։ [2098] Օրինակ մի. Յորում անկաւ Յուդա։
25. որպէսզի առնի վիճակն այն պաշտօնի եւ առաքելութեան, որից Յուդան ընկաւ իր տեղը գնալու համար»:
25 Որպէս զի այս պաշտօնին եւ առաքելութեանը վիճակը առնէ, որմէ Յուդա ինկաւ իր տեղը երթալու»։
առնուլ զվիճակ պաշտամանս այսորիկ եւ զառաքելութեան, յորմէ անկաւ Յուդաս գնալ ի տեղի իւր:

1:25: առնուլ զվիճակ պաշտամա՛նս այսորիկ՝ եւ զառաքելութեան, յորմէ անկա՛ւ Յուդաս գնալ ՚ի տեղի իւր[2098]։
[2098] Օրինակ մի. Յորում անկաւ Յուդա։
25. որպէսզի առնի վիճակն այն պաշտօնի եւ առաքելութեան, որից Յուդան ընկաւ իր տեղը գնալու համար»:
25 Որպէս զի այս պաշտօնին եւ առաքելութեանը վիճակը առնէ, որմէ Յուդա ինկաւ իր տեղը երթալու»։
zohrab-1805▾ eastern-1994▾ western am▾
1:2525: принять жребий сего служения и Апостольства, от которого отпал Иуда, чтобы идти в свое место.
1:25  λαβεῖν τὸν τόπον τῆς διακονίας ταύτης καὶ ἀποστολῆς, ἀφ᾽ ἧς παρέβη ἰούδας πορευθῆναι εἰς τὸν τόπον τὸν ἴδιον.
1:25. λαβεῖν (to-have-had-taken) τὸν (to-the-one) τόπον (to-an-occasion) τῆς (of-the-one) διακονίας (of-a-raising-through-unto) ταύτης (of-the-one-this) καὶ (and) ἀποστολῆς, (of-a-setting-off,"ἀφ' (off) ἧς (of-which) παρέβη (it-had-stepped-beside,"Ἰούδας (an-Ioudas,"πορευθῆναι (to-have-been-traversed-of) εἰς (into) τὸν (to-the-one) τόπον (to-an-occasion) τὸν (to-the-one) ἴδιον. (to-private-belonged)
1:25. accipere locum ministerii huius et apostolatus de quo praevaricatus est Iudas ut abiret in locum suumTo take the place of this ministry and apostleship, from which Judas hath by transgression fallen, that he might go to his own place.
25. to take the place in this ministry and apostleship, from which Judas fell away, that he might go to his own place.
1:25. to take a place in this ministry and apostleship, from which Judas prevaricated, so that he might go to his own place.”
1:25. That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place.
That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place:

25: принять жребий сего служения и Апостольства, от которого отпал Иуда, чтобы идти в свое место.
1:25  λαβεῖν τὸν τόπον τῆς διακονίας ταύτης καὶ ἀποστολῆς, ἀφ᾽ ἧς παρέβη ἰούδας πορευθῆναι εἰς τὸν τόπον τὸν ἴδιον.
1:25. accipere locum ministerii huius et apostolatus de quo praevaricatus est Iudas ut abiret in locum suum
To take the place of this ministry and apostleship, from which Judas hath by transgression fallen, that he might go to his own place.
1:25. to take a place in this ministry and apostleship, from which Judas prevaricated, so that he might go to his own place.”
1:25. That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Идти в место свое... - т. е. в место осуждения, геенну.
Adam Clarke: Commentary on the Bible - 1831
1:25: That he may take part of this ministry, etc. - Instead of τον κληρον, the lot, which we translate part, τον τοπον, the place, is the reading of ABC*, Coptic, Vulgate, and the Itala in the Codex Bezae, and from them the verse may be read thus, That he may take the place of this ministry and apostleship, (from which Judas fell) and go to his own place; but instead of ιδιον, own, the Codex Alexandrinus, and one of Matthai's MSS., read δικαιον, just - that he might go to his just or proper place.
This verse has been variously expounded:
1. Some suppose that the words, that he might go to his own place, are spoken of Judas, and his punishment in hell, which they say must be the own place of such a person as Judas.
2. Others refer them to the purchase of the field, made by the thirty pieces of silver for which he had sold our Lord. So he abandoned the ministry and apostolate, that he might go to his own place, viz. that which he had purchased.
3. Others, with more seeming propriety, state that his own place means his own house, or former occupation; he left this ministry and apostleship that he might resume his former employment in conjunction with his family, etc. This is primarily the meaning of it in Num 24:25 : And Balaam returned to His Own Place, i.e. to his own country, friends, and employment.
4. Others think it simply means the state of the dead in general, independently of either rewards or punishments; as is probably meant by Ecc 3:20 : All go unto One Place: all are of the dust, and all turn to dust again. But,
5. Some of the best critics assert that the words (as before hinted) belong to Matthias - his own place being the office to which he was about to be elected. Should any object, this could not be called his own place, because he was not yet appointed to it, but hell might be properly called Judas's own place, because, by treason and covetousness, he was fully prepared for that place of torment, it may be answered, that the own or proper place of a man is that for which he is eligible from being qualified for it, though he may not yet possess such a place: so St. Paul, Every man shall receive His Own reward, τον ιδιον μισθον, called there his own, not from his having it already in possession, for that was not to take place until the resurrection of the just; but from his being qualified in this life for the state of glory in the other. See the observations at the end of the chapter.
Albert Barnes: Notes on the Bible - 1834
1:25: That he may take part of this ministry - The word rendered "part" - κλῆρον klē ron - is the same which in the next verse is rendered lots. It properly means a lot or portion the portion divided to a man, or assigned to him by casting lots; and also the instrument or means by which the lot is determined. The former is its meaning here; the office, or portion of apostolic work, which would fall to him by taking the place of Judas.
Ministry and apostleship - This is an instance of the figure of speech hendiadys, when two words are used to express one thing. It means the apostolic ministry. See instances in Gen 1:14, "Let them be for signs and for seasons," that is, signs of seasons; Act 23:6, "Hope and resurrection of the dead," that is, hope of the resurrection of the dead.
From which Judas by transgression fell - Literally, went aside - παρέβη parebē - "as opposed to the idea of adhering faithfully to the character and service which his apostleship required of him" (Prof. Hackett). The transgression referred to was his treason and suicide.
That he might go to his own place - These words by different interpreters have been referred both to Matthias and Judas. Those who refer them to Matthias say that they mean that Judas fell that Matthias might go to his own place, that is, to a place for which he was suited, or well qualified. But to this there are many objections:
1. The apostolic office could with no propriety be called, in reference to Matthias, his own place, until it was actually conferred upon him.
2. There is no instance in which the expression to go to his own place is applied to a successor in office.
3. It is not true that the design or reason why Judas fell was to make way for another. He fell by his crimes; his avarice, his voluntary and enormous wickedness.
4. The former part of the sentence contains this sentiment: "Another must be appointed to this office which the death of Judas has made vacant." If this expression, "that he might go," etc., refers to the successor of Judas, it expresses the same sentiment, but more obscurely.
5. The obvious and natural meaning of the phrase is to refer it to Judas. But those who suppose that it refers to Judas differ greatly about its meaning. Some suppose that it refers to his own house, and that the meaning is, that he left the apostolic office to return to his own house; and they appeal to Num 24:25. But it is not true that Judas did this; nor is there the least proof that it was his design. Others refer it to the grave, as the place of man, where all must lie; and particularly as an ignominious place where it was proper that a traitor like Judas should lie. But there is no example where the word "place" is used in this sense, nor is there an instance where a man, by being buried, is said to return to his own or proper place. Others have supposed that the manner of his death by hanging is referred to as his own or his proper place. But this interpretation is evidently an unnatural and forced one. The word "place" cannot be applied to an act of self-murder. It denotes "habitation, abode, situation in which to remain"; not an act. These are the only interpretations of the passage which can be suggested, except the common one of referring it to the abode of Judas in the world of woe. This might be said to be his own, as he had prepared himself for it, and as it was proper that he who betrayed his Lord should dwell there. This interpretation may be defended by the following considerations:
1. It is the obvious and natural meaning of the words. It commends itself by its simplicity and its evident connection with the context. It has in all ages been the common interpretation; nor has any other been adopted, except in cases where there was a theory to be defended about future punishment. Unless people had pRev_iously made up their minds not to believe in future punishment, no one would ever have thought of any other interpretation. This fact alone throws strong light on the meaning of the passage.
2. It accords with the crimes of Judas, and with all that we know of him. What the future doom of Judas would be was not unknown to the apostles. Jesus Christ had expressly declared this - "it had been good for that man if he had not been born"; a declaration which could not be true if, after any limited period of suffering, he was at last admitted to eternal happiness. See Mat 26:24, and the notes on that place. This declaration was made in the presence of the eleven apostles, at the institution of the Lord's Supper, and at a time when their attention was absorbed with deep interest in what Christ said; and it was therefore a declaration which they would not be likely to forget. As they knew the fate of Judas beforehand, nothing was more natural for them than to speak of it familiarly as a thing which had actually occurred when he betrayed his Lord and hung himself.
3. The expression "to go to his own place" is one which is used by the ancient writers to denote "going to an eternal destiny." Thus, the Jewish Tract, Baal Turim, on Num 24:25, says, "Balaam went to his own place, that is, to Gehenna," to hell. Thus, the Targum, or Chaldee Paraphrase on Ecc 6:6, says," Although the days of a man's life were two thousand years, and he did not study the Law, and do justice, in the day of his death his soul shall descend to hell, to the one place where all sinners go." Thus, Ignatius in the Epistle to the Magnesians says, "Because all things have an end, the two things death and life shall lie down together, and each one shall go to his own place." The phrase his own place means the place or abode which was suited for him, which was his appropriate home.
Judas was not in a place which befitted his character when he was an apostle; he was not in such a place in the church; he would not be in heaven. Hell was the only place which was suited to the man of avarice and of treason. And if this be the true interpretation of this passage, then it follows:
1. That there will be such a thing as future, eternal punishment. There is certainly one man in hell, and ever will be. If there is one there, for the same reason there may be others. All objections to the doctrine are removed by this single fact; and it cannot be true that all people will be saved.
2. Each individual in eternity will find his own proper place. The punishment of hell is not an arbitrary appointment. Every man will go to the place for which his character is suited. The hypocrite is not suited for heaven. The man of pride, and avarice, and pollution, and falsehood, is not suited for heaven. The place adapted to such people is hell; and the design of the judgment will be to assign to each individual his proper abode in the eternal world. It would not be fit that the holy and pure should dwell foRev_er in the same place with the unholy and impure; and the Lord Jesus will come to assign to each his appropriate eternal habitation.
3. The sinner will have no cause of complaint. If he is assigned to his proper place, he cannot complain. If he is unfit for heaven, he cannot complain that he is excluded. And if his character and feelings are such as make it proper that he should find his eternal abode among the enemies of God, then he must expect that a God of justice and equity will assign him such a doom. But,
4. This will not alleviate his pain; it will deepen his woe. He will have the eternal consciousness that that, and that only, is his place - the abode for which he is suited. The prison is no less dreadful because a man is conscious that he deserves it. The gallows is not the less terrible because the man knows that he deserves to die. And the consciousness of the sinner that he is unfit for heaven; that there is not a solitary soul there with whom he could have sympathy or friendship; that he is fit for hell, and hell only, will be an ingredient of eternal bitterness in the cup of woe that awaits him. Let not the sinner then hope to escape; for God will assuredly appoint his residence in that world to which his character here is adapted.
The character and end of Judas is one of the most important and instructive things in history. It teaches us:
1. That Christ may employ wicked men for important purposes in his kingdom. See the notes on Act 1:17. He does no violence to their freedom; he permits them to act as they please, but brings important ends out of their conduct. One of the most conclusive arguments for the pure character of Jesus Christ is drawn from the silent testimony of Judas.
2. The character of Judas was eminently base and wicked. He was influenced by one of the worst human passions; and yet he concealed it from all the apostles. It was remarkable that any man should have thought of making money in such a band of men; but avarice will show itself everywhere.
3. We see the effects of covetousness in the church. It led to the betraying of Jesus Christ, and to his death; and it has often betrayed the cause of pure religion since. There is no single human passion that has done so much evil in the church of God as this. It may be consistent with external decency and order, and in accordance with the principles on which the world acts, and which it approves, and it may therefore be indulged without disgrace, while open and acknowledged vices would expose their possessors to shame and ruin. And yet it paralyses and betrays religion probably more than any single propensity of man.
4. The character of an avaricious man in the church will be developed. Opportunities will occur when it will be seen and known by what principle he is influenced. So it was with Achan Jos 7:21; so it was with Judas; and so it will be with all. Occasions will occur which will test the character, and show what manner of spirit a man is of. Every appeal to a man's benevolence, every call upon his charity, shows what spirit influences him - whether he is actuated by the love of gold, or by the love of Christ and his cause.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:25: he may: Act 1:17, Act 1:20
from: Act 1:16-21; Psa 109:7; Mat 27:3-5
by: Ch1 10:13, Ch1 10:14; Pe2 2:3-6; Jde 1:6, Jde 1:7
go: Mat 25:41, Mat 25:46, Mat 26:24; Joh 6:70, Joh 6:71, Joh 13:27, Joh 17:12
Geneva 1599
1:25 That he may take (y) part of this ministry and apostleship, from which Judas by transgression (z) fell, that he might go to his own place.
(y) That he may be a member and partaker of this ministry.
(z) Departed from, or fallen from: and it is a metaphor taken from the word "way": for callings are signified by the name of "ways" with the Hebrews.
John Gill
1:25 That he may take part of this ministry and apostleship,.... Of the ministry of the apostles, or of the apostolical ministration; which lay in preaching the Gospel, administering ordinances, planting churches, and working miracles; and which part, lot, or inheritance, Judas had; see Acts 1:17.
And from which Judas by transgression fell; by betraying his Lord, whose apostle he was, he was turned out of his office, and had no longer part in the apostolical ministry:
that he might go to his own place; which may be understood of Judas, and of his going to hell, as the just punishment of his sin; which is commonly so called by the Jews, who often explain this phrase, "his place", by hell; as when it is said of Laban, Gen 31:55 that he "returned to his place", it intimates, say they (d), that he returned to his place, which was prepared for him in hell; and so likewise when it is said of Balaam, Num 24:25 that he "returned to his place", they observe (e), that
"he did not return from his evil way, but returned to his place; and so intimates by saying, to his place, that which was prepared for him in hell, as the Rabbins of blessed memory say (f); "they came everyone from his own place", Job 2:11 a man from his house, a man from his country it is not written, but a man from his place, which was prepared for him in hell; and because they came to show mercy to Job, they were delivered from hell, and became worthy of the world to come; and so here, and "he returned to his place", , "which was prepared for him in hell".
And another of their writers (g), on the same passage, has this remark, and he returned to his place, and he does not say,
"he went on his way, for he was driven out of his way, and went down to hell.
And agreeably to what is said of Job's friends, the Targumist on Job 2:11 paraphrases the words thus,
"and there came a man, or everyone from his place, and by this merit they were delivered from the place, prepared for them in hell.
And which place the same Targumist on Job 8:4 calls , "the place of their rebellion"; that is, procured by it: and so Judas's own place was what he had merited by his sin, and was righteously appointed for him; and though it was not peculiar to him, but common to all impenitent sinners, yet very proper for him, as a betrayer; for it is a settled point with the Jews (h), that
"he that betrays an Israelite into the hands of the Gentiles (so Judas betrayed his master), whether in his body, or in his substance, has no part in the world to come.
This clause is by some understood not of Judas, but of Matthias, or of him that was to come in the room of Judas; and by "his own place" it is thought is meant, the "part of the ministry and apostleship", in the former clause, and which the Alexandrian copy reads, "the place of this ministry", he was to take; and now Judas by his iniquity falling from it, made way for another, for Matthias to go to his own place, which God had in his counsel and purposes designed for him; or "into his place", as the Syriac and Arabic versions render it; that is, into the place of Judas, to take his place among the apostles, in his room and stead: the Alexandrian copy reads, "into that righteous place",
(d) Tzeror Hammor, fol. 43. 2. (e) Ib. fol. 127. 1. (f) Vid. Midrash Kohelet, fol. 74. 3. (g) Baal Hatturim in Numb. xxiv. 25. (h) Maimon. Hilchot Chobel, &c. c. 8. sect. 9.
John Wesley
1:25 Fell - By his transgression - Some time before his death: to go to his own place - That which his crimes had deserved, and which he had chosen for himself, far from the other apostles, in the region of death.
Robert Jamieson, A. R. Fausset and David Brown
1:25 that he might go to his own place--A euphemistic or softened expression of the awful future of the traitor, implying not only destined habitation but congenial element.
1:261:26: Եւ ետուն վիճակս նոցա, եւ ելանէր վիճակն Մատաթեա՛յ. եւ համարեցա՛ւ ընդ մետասան առաքեալսն[2099]։ վջ [2099] Ոսկան. Եւ ել վիճակն Մա՛՛։
26. Եւ նրանց համար վիճակ գցեցին. վիճակը ելաւ Մատաթիային, եւ սա դասուեց տասնմէկ առաքեալների հետ:
26 Անոնց համար վիճակ ձգեցին ու վիճակը Մատաթիային ելաւ։ Անիկա տասնըմէկ առաքեալներուն հետ սեպուեցաւ։
Եւ ետուն վիճակս նոցա, եւ ելանէր վիճակն Մատաթեայ, եւ համարեցաւ ընդ մետասան առաքեալսն:

1:26: Եւ ետուն վիճակս նոցա, եւ ելանէր վիճակն Մատաթեա՛յ. եւ համարեցա՛ւ ընդ մետասան առաքեալսն[2099]։ վջ
[2099] Ոսկան. Եւ ել վիճակն Մա՛՛։
26. Եւ նրանց համար վիճակ գցեցին. վիճակը ելաւ Մատաթիային, եւ սա դասուեց տասնմէկ առաքեալների հետ:
26 Անոնց համար վիճակ ձգեցին ու վիճակը Մատաթիային ելաւ։ Անիկա տասնըմէկ առաքեալներուն հետ սեպուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:2626: И бросили о них жребий, и выпал жребий Матфию, и он сопричислен к одиннадцати Апостолам.
1:26  καὶ ἔδωκαν κλήρους αὐτοῖς, καὶ ἔπεσεν ὁ κλῆρος ἐπὶ μαθθίαν, καὶ συγκατεψηφίσθη μετὰ τῶν ἕνδεκα ἀποστόλων.
1:26. καὶ (And) ἔδωκαν (they-gave) κλήρους (to-lots) αὐτοῖς, (unto-them) καὶ (and) ἔπεσεν (it-had-fallen,"ὁ (the-one) κλῆρος (a-lot,"ἐπὶ (upon) Μαθθίαν, (to-a-Maththias,"καὶ (and) συνκατεψηφίσθη (it-was-pebbled-down-together-to) μετὰ (with) τῶν (of-the-ones) ἕνδεκα (of-one-ten) ἀποστόλων. (of-setees-off)
1:26. et dederunt sortes eis et cecidit sors super Matthiam et adnumeratus est cum undecim apostolisAnd they gave them lot, and the lot fell upon Matthias, and he was numbered with the eleven apostles.
26. And they gave lots for them; and the lot fell upon Matthias; and he was numbered with the eleven apostles.
1:26. And they cast lots concerning them, and the lot fell upon Matthias. And he was numbered with the eleven Apostles.
1:26. And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.
And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles:

26: И бросили о них жребий, и выпал жребий Матфию, и он сопричислен к одиннадцати Апостолам.
1:26  καὶ ἔδωκαν κλήρους αὐτοῖς, καὶ ἔπεσεν ὁ κλῆρος ἐπὶ μαθθίαν, καὶ συγκατεψηφίσθη μετὰ τῶν ἕνδεκα ἀποστόλων.
1:26. et dederunt sortes eis et cecidit sors super Matthiam et adnumeratus est cum undecim apostolis
And they gave them lot, and the lot fell upon Matthias, and he was numbered with the eleven apostles.
1:26. And they cast lots concerning them, and the lot fell upon Matthias. And he was numbered with the eleven Apostles.
1:26. And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.
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
26: Определение по жребию есть установление ветхозаветное, и в решении дел по жребию ведали действие Самого Бога (Лев XVI:8: и Чис XVII:1: и д. ; XXXIV:13; Нав XIV:2; 1Пар. X:20).

Но - "почему, говорит Златоуст, апостолы предпочитают избрание посредством жребия?" Потому, что "они еще не считали себя достойными того, чтобы самим сделать выбор, а потому и хотят узнать (о сем выборе) посредством какого-нибудь знака...". "И Дух Святый еще не сходил на них... и жребий имел великое значение..."

Причисленный к апостолам св. Матфей проповедовал Евангелие в Иудее и Ефиопии и скончался в Иерусалиме, побитый камнями (память его 9: августа).

Иосиф (Иосия - Иуст) был после епископом Елевферополя иудейского и тоже скончался мученически (пам. 30: окт. ).
Adam Clarke: Commentary on the Bible - 1831
1:26: They gave forth their lots - In what manner this or any other question was decided by lot, we cannot precisely say. The most simple form was to put two stones, pieces of board, metal, or slips of parchment, with the names of the persons inscribed on them, into an urn; and after prayer, sacrifice, etc., to put in the hand and draw out one of the lots, and then the case was decided. I have considered this subject at large on Lev 16:8, Lev 16:9; and Jos 14:2.
He was numbered with the eleven apostles - The word συγκατεψηφισθη, comes from συν, together with, κατα, according to, and ψηφος, a pebble or small stone, used for lots, and as a means of enumeration among the Greeks, Romans, and Egyptians; hence the words calculate, calculation, etc., from calculus, a small stone or pebble. From this use of the word, though it signifies in general to sum up, associate, etc., we may conjecture that the calculus or pebble was used on this occasion. The brethren agreed that the matter should be determined by lot; the lots were cast into the urn; God was entreated to direct the choice; one drew out a lot; the person whose name was inscribed on it was thereby declared to be the object of God's choice, and accordingly associated with the disciples. But it is possible that the whole was decided by what we commonly call ballot, God inclining the hearts of the majority to ballot for Matthias. Nothing certain can, however, be stated on this head. Thus the number twelve was made up, that these might be the fountains under God of the whole Christian Church, as the twelve sons of Jacob had been of the Jewish Church. For it has already been remarked that our Lord formed his Church on the model of the Jewish. See the notes on Joh 17:1, etc. As the Holy Ghost, on the day of pentecost, was to descend upon them and endue them with power from on high, it was necessary that the number twelve should be filled up previously, that the newly elected person might also be made partaker of the heavenly gift. How long it was found necessary to keep up the number twelve, we are not informed: the original number was soon broken by persecution and death.
On the death of Judas there is a great diversity of opinion among learned men and divines.
1. It is supposed, following the bare letter of the text, that Judas hanged himself, and that, the rope breaking, he fell down, was burst with the fall, and thus his bowels gushed out.
2. That, having hanged himself, he was thrown on the dunghill, and, the carcass becoming putrid, the abdomen, which soonest yields to putrefaction burst, and the bowels were thus shed from the body, and possibly torn out by dogs.
3. That, being filled with horror and despair, he went to the top of the house, or to some eminences and threw himself down; and thus, failing headlong, his body was broken by the fall, and his bowels gushed out.
4. That Satan, having entered into him, caught him up in the air, and thence precipitated him to the earth; and thus, his body being broken to pieces, his bowels gushed out. This is Dr. Lightfoot's opinion, and has been noticed on Mat 27:5.
5. Others think that he died or was suffocated through excessive grief; and that thus the terms in the text, and in Mat 27:5, are to be understood. The late Mr. Wakefield defends this meaning with great learning and ingenuity.
6. Others suppose the expressions to be figurative: Judas having been highly exalted, in being an apostle, and even the purse-bearer to his Lord and brother disciples, by his treason forfeited this honor, and is represented as falling from a state of the highest dignity into the lowest infamy, and then dying through excessive grief. The Rev. John Jones, in his Illustrations of the four Gospels, sums up this opinion thus: "So sensible became the traitor of the distinguished rank which he forfeited, and of the deep disgrace into which he precipitated himself, by betraying his Master, that he was seized with such violent grief as occasioned the rupture of his bowels, and ended in suffocation and death." P. 571.
After the most mature consideration of this subject, on which I hesitated to form an opinion in the note on Mat 27:5, I think the following observations may lead to a proper knowledge of the most probable state of the case.
1. Judas, like many others, thought that the kingdom of the Messiah would be a secular kingdom; and that his own secular interests must be promoted by his attachment to Christ. Of this mind all the disciples seem to have been, previously to the resurrection of Christ.
2. From long observation of his Master's conduct, he was now convinced that he intended to erect no such kingdom; and that consequently the expectations which he had built on the contrary supposition must be ultimately disappointed.
3. Being poor and covetous, and finding there was no likelihood of his profiting by being a disciple of Christ, he formed the resolution (probably at the instigation of the chief priests) of betraying him for a sum of money sufficient to purchase a small inheritance, on which he had already cast his eye.
4. Well knowing the uncontrollable power of his Master, he might take it for granted that, though betrayed, he would extricate himself from their hands; and that they would not be capable of putting him either to pain or death.
5. That having betrayed him, and finding that he did not exert his power to deliver himself out of the hands of the Jews, and seeing, from their implacable malice, that the murder of his most innocent Master was likely to be the consequence, he was struck with deep compunction at his own conduct, went to the chief priests, confessed his own profligacy, proclaimed the innocence of his Master, and returned the money for which he had betrayed him; probably hoping that they might be thus influenced to proceed no farther in this unprincipled business, and immediately dismiss Christ.
6. Finding that this made no impression upon them, from their own words, What is that to us? See thou to that, and that they were determined to put Jesus to death, seized with horror at his crime and its consequences, the remorse and agitation of his mind produced a violent dysentery, attended with powerful inflammation; (which, in a great variety of cases, has been brought on by strong mental agitation); and while the distressful irritation of his bowels obliged him to withdraw for relief, he was overwhelmed with grief and affliction, and, having fallen from the seat, his bowels were found to have gushed out, through the strong spasmodic affections with which the disease was accompanied. I have known cases of this kind, where the bowels appeared to come literally away by piece meal.
Now; when we consider that the word απηγξατο, Mat 27:5, which we translate hanged himself, is by the very best critics thus rendered, was choked, and that the words of the sacred historian in this place, falling headlong, he burst asunder in the midst, and all his bowels gushed out, may be no other than a delicate mode of expressing the circumstance to which I have alluded under observation 6, perhaps this way of reconciling and explaining the evangelist and historian will appear, not only probable, but the most likely. To strengthen this interpretation, a few facts may be adduced of deaths brought about in the same way with that in which I suppose Judas to have perished. The death of Jehoram is thus related, Ch2 21:18, Ch2 21:19 : And after all this, the Lord smote him in his bowels with an incurable disease: and it came to pass that, after the end of two years, His Bowels Fell Out, by reason of his sickness; so he died of sore diseases; בתחלאים bethachaluim, with inflammations, or ulcers. The death of Herod was probably of the same kind, Act 12:23. That of Aristobulus, as described by Josephus, War, book i. chap. 3, is of a similar nature. Having murdered his mother and brother, his mind was greatly terrified, and his bowels being torn with excruciating torments, he voided much blood, and died in miserable agonies. Again, in his Antiq. book xv. chap. 10., sect. 3, he thus describes the death of Zenodorus: "His bowels bursting, and his strength exhausted by the loss of much blood, he died at Antioch in Syria."
Taking it for granted that the death of Judas was probably such as related above, collating all the facts and evidences together, can any hope be formed that he died within the reach of mercy? Let us review the whole of these transactions.
I. It must be allowed that his crime was one of the most inexcusable ever committed by man: nevertheless, it has some alleviations.
1. It is possible that he did not think his Master could be hurt by the Jews.
2. When he found that he did not use his power to extricate himself from their hands, he deeply relented that he had betrayed him.
3. He gave every evidence of the sincerity of his repentance, by going openly to the Jewish rulers:
(1.) Confessing his own guilt;
(2.) asserting the innocence of Christ;
(3.) returning the money which he had received from them; and there
(4.) the genuineness of his regret was proved by its being the cause of his death. But,
II. Judas might have acted a much worse part than he did:
1. By persisting in his wickedness.
2. By slandering the character of our Lord both to the Jewish rulers and to the Romans; and, had he done so, his testimony would have been credited, and our Lord would then have been put to death as a malefactor, on the testimony of one of his own disciples; and thus the character of Christ and his Gospel must have suffered extremely in the sight of the world, and these very circumstances would have been pleaded against the authenticity of the Christian religion by every infidel in all succeeding ages. And,
3. Had he persisted in his evil way, he might have lighted such a flame of persecution against the infant cause of Christianity as must, without the intervention of God, have ended in its total destruction: now, he neither did, nor endeavored to do, any of these things. In other cases these would be powerful pleadings.
Judas was indisputably a bad man; but he might have been worse: we may plainly see that there were depths of wickedness to which he might have proceeded, and which were prevented by his repentance. Thus things appear to stand previously to his end. But is there any room for hope in his death? In answer to this it must be understood,
1. That there is presumptive evidence that he did not destroy himself; and,
2. That his repentance was sincere.
If so, was it not possible for the mercy of God to extend even to his case? It did so to the murderers of the Son of God; and they were certainly worse men (strange as this assertion may appear) than Judas. Even he gave them the fullest proof of Christ's innocence: their buying the field with the money Judas threw down was the full proof of it; and yet, with every convincing evidence before them, they crucified our Lord. They excited Judas to betray his Master, and crucified him when they had got him into their power; and therefore St. Stephen calls them both the betrayers and murderers of that Just One, Act 7:52 : in these respects they were more deeply criminal than Judas himself; yet even to those very betrayers and murderers Peter preaches repentance, with the promise of remission of sins, and the gift of the Holy Ghost, Act 3:12-26.
If, then, these were within the reach of mercy, and we are informed that a great company of the priests became obedient to the faith, Act 6:7, then certainly Judas was not in such a state as precluded the possibility of his salvation. Surely the blood of the covenant could wash out even his stain, as it did that more deeply engrained one of the other betrayers and murderers of the Lord Jesus.
Should the 25th verse be urged against this possibility, because it is there said that Judas fell from his ministry and apostleship, that he might go to his own place, and that this place is hell; I answer,
1. It remains to be proved that this place means hell; and,
2. It is not clear that the words are spoken of Judas at all, but of Matthias: his own place meaning that vacancy in the apostolate to which he was then elected. See the note on Act 1:25.
To say that the repentance of Judas was merely the effect of his horror; that it did not spring from compunction of heart; that it was legal, and not evangelical, etc., etc., is saying what none can with propriety say, but God himself, who searches the heart. What renders his case most desperate are the words of our Lord, Mat 26:24 : Wo unto that man by whom the Son of man is betrayed! It had been good for that man if he had not been born! I have considered this saying in a general point of view in my note on Mat 26:24; and, were it not a proverbial form of speech among the Jews, to express the state of any flagrant transgressor, I should be led to apply it in all its literal import to the case of Judas, as I have done, in the above note, to the case of any damned soul; but when I find that it was a proverbial saying, and that it has been used in many cases where the fixing of the irreversible doom of a sinner is not implied, it may be capable of a more favorable interpretation than what is generally given to it. I shall produce a few of those examples from Schoettgen, to which I have referred in my note on Mat 26:24.
In Chagigah, fol. ii. 2, it is said: "Whoever considers these four things, it would have been better for him had he never come into the world, viz. That which is above - that which is below - that which is before - and that which is behind; and whosoever does not attend to the honor of his Creator, it were better for him had he never been born."
In Shemoth Rabba, sect. 40, fol. 135, 1, 2, it is said: "Whosoever knows the law, and does not do it, it had been better for him had he never come into the world."
In Viyikra Rabba, sect. 36, fol. 179, 4, and Midrash Coheleth, fol. 91, 4, it is thus expressed: "It were better for him had he never been created; and it would have been better for him had he been strangled in the womb, and never have seen the light of this world."
In Sohar Genes. fol. 71, col. 282, it is said: "If any man be parsimonious towards the poor, it had been better for him had he never came into the world." Ibid. fol. 84, col. 333: "If any performs the law, not for the sake of the law, it were good for that man had he never been created." These examples sufficiently prove that this was a common proverb, and is used with a great variety and latitude of meaning, and seems intended to show that the case of such and such persons was not only very deplorable, but extremely dangerous; but does not imply the positive impossibility either of their repentance or salvation.
The utmost that can be said for the case of Judas is this he committed a heinous act of sin and ingratitude; but he repented, and did what he could to undo his wicked act: he had committed the sin unto death, i.e. a sin that involves the death of the body; but who can say (if mercy was offered to Christ's murderers, and the Gospel was first to be preached at Jerusalem that these very murderers might have the first offer of salvation through him whom they had pierced) that the same mercy could not be extended to the wretched Judas? I contend that the chief priests, etc., who instigated Judas to deliver up his Master, and who crucified him - and who crucified him too as a malefactor - having at the same time the most indubitable evidence of his innocence, were worse men than Judas Iscariot himself; and that, if mercy was extended to those, the wretched penitent traitor did not die out of the reach of the yearning of its bowels. And I contend, farther, that there is no positive evidence of the final damnation of Judas in the sacred text.
I hope it will not displease the humane reader that I have entered so deeply into the consideration of this most deplorable case. I would not set up knowingly any plea against the claims of justice; and God forbid that a sinner should be found capable of pleading against the cries of mercy in behalf of a fellow culprit! Daily, innumerable cases occur of persons who are betraying the cause of God, and selling, in effect, Christ and their souls for money. Every covetous man, who is living for this world alone, is of this stamp. And yet, while they live, we do not despair of their salvation, though they are continually repeating the sin of Judas, with all its guilt and punishment before their eyes! Reader! learn from thy Lord this lesson, Blessed are the merciful, for they shall obtain mercy. The case is before the Judge, and the Judge of all the earth will do right.
Albert Barnes: Notes on the Bible - 1834
1:26: And they gave forth their lots - Some have supposed that this means they voted. But to this interpretation there are insuperable objections:
1. The word "lots," κλήρους klē rous, is not used to express votes, or suffrage.
2. The expression "the lot fell upon" is not consistent with the notion of voting. It is commonly expressive of casting lots.
3. Casting lots was common among the Jews on important and difficult occasions, and it was natural that the apostles should resort to it in this.
Thus, David divided the priests by lot, Ch1 24:5. The land of Canaan was divided by lot, Num 26:55; Jos. 15; Jos 16:1-10; Jos. 17; etc. Jonathan, son of Saul, was detected as having violated his father's command. and as bringing calamity on the Israelites by lot, Sa1 14:41-42. Achan was detected by lot, Jos 7:16-18. In these instances the use of the lot was regarded as a solemn appeal to God for his direct interference in cases which they could not themselves decide. Pro 16:33, "the lot is cast into the lap, but the whole disposing thereof is of the Lord." The choice of an apostle was an event of the same kind, and was regarded as a solemn appeal to God for his direction and guidance in a case which the apostles could not determine. The manner in which this was done is not certainly known. The common mode of casting lots was to write the names of the persons on pieces of stone, wood, etc., and put them in one urn, and the name of the office, portion, etc., on others.
These were then placed in an urn with other pieces of stone, etc., which were blank. The names were then drawn at random, and also the other pieces, and this settled the case. The casting of a lot is determined by laws of nature as regularly as anything else. There is properly no chance in it. We do not know how a die may turn up; but this does not imply that it will turn up without any regard to rule, or at haphazard. We cannot trace the influences which may determine either this or that side to come up; but it is done by regular and proper laws, and according to the circumstances of position, force, etc., in which it is cast. Still, although it does not imply any special or miraculous interposition of Providence; though it may not be absolutely wrong, in cases which cannot otherwise be determined, to use the lot, yet it does not follow that it is proper often to make this appeal.
Almost all cases of doubt can be determined more satisfactorily in some other way than by the lot. The habit of appealing to it engenders the love of hazards and of games; leads to heart-burnings, to jealousies, to envy, to strife, and to dishonesty. Still less does the example of the apostles authorize games of hazard, or lotteries, which are positively evil, and attended with ruinous consequences, apart from any inquiry about the lawfulness of the lot. They either originate in, or promote covetousness, neglect of regular industry, envy, jealousy, disappointment, dissipation, bankruptcy, falsehood, and despair. What is gained by one is lost by another, and both the gain and the loss promote some of the worst passions of man boasting, triumph, self-confidence, indolence, dissipation, on the one hand; and envy, disappointment, sullenness, desire of Rev_enge, remorse, and ruin on the other. God intended that man should live by sober toil. All departures from this great law of our social existence lead to ruin.
Their lots - The lots which were to decide their case. They are called theirs, because they were to determine which of them should be called to the apostolic office.
The lot fell - This is an expression applicable to casting lots, not to voting.
He was numbered - By the casting of the lot, συγκατεψηφίζη sugkatepsē phisthē. This word is from ψῆφος psē phos - a calculus, or pebble, by which votes were given or lots were cast. It means, that by the result of the lot he was reckoned as an apostle. Nothing further is related of Matthias in the New Testament. Where he labored, and when and where he died, is unknown; nor is there any tradition on which reliance is to be placed. The election of Matthias, however, throws some light on the organization of the church.
1. He was chosen to fill the place vacated by Judas, and for a specific purpose, to be a witness of the resurrection of Christ. There is no mention of any other design. It was not to ordain men exclusively, or to rule over the churches, but to be a witness to an important fact.
2. There is no intimation that it was designed that there should be successors to the apostles in the special duties of the apostolic office. The election was for a definite object, and was therefore temporary. It was to fill up the number originally appointed by Christ. When the purpose for which he was appointed was accomplished, the special part of the apostolic work ceased of course.
3. There could be no succession in future ages to the special apostolic office. They were to be witnesses of the work of Christ, and when the desired effect resulting from such a witnessing was accomplished, the office itself would cease. Hence, there is no record that after this the church even pretended to appoint successors to the apostles, and hence, no ministers of the gospel can now pretend to be their successors in the unique and original design of the appointment of the apostles.
4. The only other apostle mentioned in the New Testament is the apostle Paul, not appointed as the successor of the others, not with any special design except to be an apostle to the Gentiles, as the others were to the Jews, and appointed for the same end, to testify that Jesus Christ was alive, and that he had seen him after he rose, Co1 15:8; Co1 9:1, Co1 9:15; Act 22:8-9, Act 22:14-15; Act 26:17-18. The ministers of religion, therefore, are successors of the apostles, not in their special office as witnesses, but as preachers of the Word, and as appointed to establish, to organize, to edify, and to rule the churches. The unique work of the apostleship ceased with their death. The ordinary work of the ministry, which they held in common with all others who preach the gospel, will continue to the end of time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:26: they: Act 13:19; Lev 16:8; Jos 18:10; Sa1 14:41, Sa1 14:42; Ch1 24:5; Pro 16:22; Jon 1:7
Matthias: Act 1:23
John Gill
1:26 And they gave forth their lots,.... Or "gave forth lots for them", as the Vulgate Latin and Ethiopic versions; for Joseph and Matthias; some for one, and some for another; and which were cast into a man's lap, or into a vessel, and was no other than balloting for them; and so he that had the majority upon casting them up, when taken out, was declared the person chosen; or "they cast their lots"; that is, into an urn, or vessel; which lots had the names of the two persons on them; and into another vessel, as is thought, were put two other lots; the one had the name of "apostle" upon it, and the other nothing; and these being taken out by persons appointed for that purpose, the lot with Matthias's name on it, was taken out against that which had the name of apostle on it, upon which he was declared to be the apostle: it may be that this was done in the same manner, as the goats on the day of atonement had lots cast on them, Lev 16:8 which the Jews say was thus performed: there was a vessel which they call "Kalphi", set in the court, into which two lots, which were made of wood, or stone, or metal, were put; the one had written on it, for Jehovah, and on the other was written, "for the scapegoat"; the two goats being, the one at the right hand of the priest, and the other at the left; the priest shook the vessel, and with his two hands took out the two lots, and laid the lots on the two goats; the right on that which was at his right hand, and the left on that which was at his left (i); and so the goat which had the lot put upon him, on which was written, "for the Lord", was killed; and that which had the other lot, on which was written, for the scapegoat, was presented alive; so the lot here is said to fall upon Matthias: or the lots being cast into the vessel, as above related, these two drew them out themselves; and Matthias taking out that which had the word apostle on it, the lot fell on him: the manner of Moses's choosing the seventy elders, is said to be this (k):
"Moses took seventy two papers, and on seventy of them he wrote, "an elder"; and upon two, "a part"; and he chose six out of every tribe, and there were seventy two; he said unto them, take your papers out of the vessel; he into whose hand came up "an elder" (i.e. the paper on which it was so written) he was sanctified (or set apart to the office); and he, in whose hand came up "a part" (the paper that had that on it), to him he said, the Lord does not delight in thee.
And the lot fell upon Matthias; that is, either he had the largest number for him, their minds being so disposed by the providence of God; and it may be, contrary to the first thoughts and general sense of the body; since Joseph is mentioned first, and was a man of great character, and of many names and titles; but God, who knows the hearts: of men, and can turn them as he pleases, and to whom they sought for direction, inclined their minds to vote for the latter; or it was so ordered by divine providence, that in the casting or drawing the lots, the lot of the apostleship should fall on him:
and he was numbered with the eleven apostles; either chosen by the common suffrages of the people, as the word used signifies; or rather, he took his place among the apostles; he was registered among them, and ever after was reckoned one of them; Beza's ancient copy reads, "with the twelve apostles", their number being now complete,
(i) Maimon. Hilchot Yom Hacippurim, c. 3. sect. 1, 2, 3. Misn. Yoma, c. 4. 1. & Bartenora in ib. (k) Jarchi in Numb. xi. 26. Bemidbar Rabba, sect. 15. fol. 218. 3.
Robert Jamieson, A. R. Fausset and David Brown
1:26 was numbered--"voted in" by general suffrage.
with the eleven apostles--completing the broken Twelve.