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Matthew Henry: Concise Commentary on the Whole Bible - 1706
It is some rebuke to Barnabas that after he left Paul we hear no more of him, of what he did or suffered for Christ. But Paul, as he was recommended by the brethren to the grace of God, so his services for Christ after this are largely recorded; we are to attend him in this chapter from place to place, wherever he came doing good, either watering or planting, beginning new work or improving what was done. Here is, I. The beginning of his acquaintance with Timothy, and taking him to be his assistant, ver. 1-3. II. The visit he made to the churches for their establishment, ver. 4, 5. III. His call to Macedonia (after a restraint he had been under from going to some other places), and his coming to Philippi, the chief city of Macedonia, with his entertainment there, ver. 6-13. IV. The conversion of Lydia there, ver. 14, 15. V. The casing of an evil spirit out of a damsel, ver. 16-18. VI. The accusing and abusing of Paul and Silas for it, their imprisonment, and the indignities done them, ver. 19-24. VII. The miraculous conversion of the jailer to the faith of Christ, ver. 25-34. VIII. The honourable discharge of Paul and Silas by the magistrates, ver. 35-40.
Adam Clarke: Commentary on the Bible - 1831
Paul, coming to Derbe and Lystra, meets with Timothy, the son of a Jewess by a Greek father, whom he circumcises and takes with him into his work, Act 16:1-3. As they pass through the different cities, they deliver the apostles' decrees to the Churches; and they are established in the faith, and daily increase in numbers, Act 16:4, Act 16:5. They travel through Phrygia, Galatia, Mysia, and to Troas, Act 16:6-8. Where Paul has a vision, relative to his preaching in Macedonia, Act 16:9, Act 16:10. Leaving Troas, he sails to Samothracia and Neapolis, and comes to Philippi in Macedonia, Act 16:11, Act 16:12. Lydia, a seller of purple, receives the apostles teaching; and she and her family are baptized, Act 16:13-16. A young woman, with a spirit of divination, dispossessed by St. Paul, Act 16:16-18. Her masters, finding their gain by her soothsaying gone, make an attack upon Paul and Silas, drag them before the magistrates, who command them to be beaten, thrust into the closest prison, and their feet made fast in the stocks, Act 16:19-24. Paul and Silas singing praises at midnight, the prison doors are miraculously opened, and all the bonds of the prisoners loosed, Act 16:25, Act 16:26. The keeper being alarmed, supposing that the prisoners were fled, is about to kill himself, but is prevented by Paul, Act 16:27-28. He inquires the way of salvation, believes, and he and his whole family are baptized, Act 16:29-34. The next morning the magistrates order the apostles to be dismissed, Act 16:35, Act 16:36. Paul pleads his privilege as a Roman, and accuses the magistrates of injustice, who, being alarmed, come themselves to the prison, deliver them, and beg them to depart from the city, Act 16:37-39. They leave the prison, enter into the house of Lydia, comfort the brethren, and depart, Act 16:40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 16:1, Paul having circumcised Timothy, Act 16:7, and being called by the Spirit from one country to another, Act 16:14. converts Lydia, Act 16:16. and casts out a spirit of divination; Act 16:19, for which cause he and Silas are whipped and imprisoned; Act 16:25, The prison doors are opened; Act 16:31, The jailor is converted, Act 16:35. and they are delivered.
16:116:1: Եւ եկն եհաս ՚ի Դերբէ՛ եւ ՚ի Լիւստրա. եւ ահա աշակերտ ոմն էր անդ՝ անուն Տիմո՛թէոս, որդի կնոջ Հրէի հաւատացելոյ՝ եւ հօր հեթանոսի[2511]. [2511] ՚Ի բազումս պակասի. Եւ եկն եհաս։ Յօրինակին պակասէր. Ոմն էր անդ անուն Տի՛՛։
1. Պօղոսը եկաւ հասաւ Դերբէ եւ Լիւստրա: Եւ այնտեղ Տիմոթէոս անունով մի աշակերտ կար, հաւատացեալ հրեայ կնոջ եւ հեթանոս հօր որդի,
16 Պօղոս հասաւ Դերբէ ու Լիւստրա։ Հոն աշակերտ մը կար Տիմոթէոս անունով, որ հաւատացեալ Հրեայ կնոջ մը զաւակն էր, իսկ հայրը Յոյն էր։
Եւ եկն եհաս ի Դերբէ եւ ի Լիւստրա. եւ ահա աշակերտ ոմն էր անդ անուն Տիմոթէոս, որդի կնոջ Հրէի հաւատացելոյ եւ հօր հեթանոսի:

16:1: Եւ եկն եհաս ՚ի Դերբէ՛ եւ ՚ի Լիւստրա. եւ ահա աշակերտ ոմն էր անդ՝ անուն Տիմո՛թէոս, որդի կնոջ Հրէի հաւատացելոյ՝ եւ հօր հեթանոսի[2511].
[2511] ՚Ի բազումս պակասի. Եւ եկն եհաս։ Յօրինակին պակասէր. Ոմն էր անդ անուն Տի՛՛։
1. Պօղոսը եկաւ հասաւ Դերբէ եւ Լիւստրա: Եւ այնտեղ Տիմոթէոս անունով մի աշակերտ կար, հաւատացեալ հրեայ կնոջ եւ հեթանոս հօր որդի,
16 Պօղոս հասաւ Դերբէ ու Լիւստրա։ Հոն աշակերտ մը կար Տիմոթէոս անունով, որ հաւատացեալ Հրեայ կնոջ մը զաւակն էր, իսկ հայրը Յոյն էր։
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16:11: Дошел он до Дервии и Листры. И вот, там был некоторый ученик, именем Тимофей, которого мать была Иудеянка уверовавшая, а отец Еллин,
16:1  κατήντησεν δὲ [καὶ] εἰς δέρβην καὶ εἰς λύστραν. καὶ ἰδοὺ μαθητής τις ἦν ἐκεῖ ὀνόματι τιμόθεος, υἱὸς γυναικὸς ἰουδαίας πιστῆς πατρὸς δὲ ἕλληνος,
16:1. Κατήντησεν (It-down-ever-a-oned-unto) δὲ (moreover) καὶ (and) εἰς (into) Δέρβην (to-a-Derbe) καὶ (and) εἰς (into) Λύστραν. (to-a-Lustra) καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"μαθητής (a-learner) τις (a-one) ἦν (it-was) ἐκεῖ (thither) ὀνόματι (unto-a-name) Τιμόθεος, (a-Timotheos,"υἱὸς (a-son) γυναικὸς (of-a-woman) Ἰουδαίας (of-Iouda-belonged) πιστῆς (of-trusted) πατρὸς (of-a-father) δὲ (moreover) Ἕλληνος, (of-a-Hellian,"
16:1. pervenit autem in Derben et Lystram et ecce discipulus quidam erat ibi nomine Timotheus filius mulieris iudaeae fidelis patre gentiliAnd he came to Derbe and Lystra. And behold, there was a certain disciple there named Timothy, the son of a Jewish woman that believed: but his father was a Gentile.
1. And he came also to Derbe and to Lystra: and behold, a certain disciple was there, named Timothy, the son of a Jewess which believed; but his father was a Greek.
16:1. Then he arrived at Derbe and Lystra. And behold, a certain disciple named Timothy was there, the son of a faithful Jewish woman, his father a Gentile.
16:1. Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father [was] a Greek:
Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father [was] a Greek:

1: Дошел он до Дервии и Листры. И вот, там был некоторый ученик, именем Тимофей, которого мать была Иудеянка уверовавшая, а отец Еллин,
16:1  κατήντησεν δὲ [καὶ] εἰς δέρβην καὶ εἰς λύστραν. καὶ ἰδοὺ μαθητής τις ἦν ἐκεῖ ὀνόματι τιμόθεος, υἱὸς γυναικὸς ἰουδαίας πιστῆς πατρὸς δὲ ἕλληνος,
16:1. pervenit autem in Derben et Lystram et ecce discipulus quidam erat ibi nomine Timotheus filius mulieris iudaeae fidelis patre gentili
And he came to Derbe and Lystra. And behold, there was a certain disciple there named Timothy, the son of a Jewish woman that believed: but his father was a Gentile.
16:1. Then he arrived at Derbe and Lystra. And behold, a certain disciple named Timothy was there, the son of a faithful Jewish woman, his father a Gentile.
16:1. Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father [was] a Greek:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: О Дервии и Листре см. XIV:6.

"Был там", т. е. в Листре, а не Дервии, на что указывает и свидетельство о Тимофее листрян.

"Некоторый ученик", т. е. христианин. Мать этого ученика (по имени Евника - 2Тим. I:5) была иудеянка уверовавшая, а отец Еллин, т. е. язычник (ср. XI:20), остававшийся таковым, по-видимому, и по обращении ко Христу жены и сына (ср. конец ст. 3).

Смешанные браки иудеянок с язычниками были, очевидно, в обычае между иудеями рассеяния, причем эти браки не расторгались и при обращении одного из супругов в христианство, при взаимном на то согласии (ср. 1Кор.VII:12: и дал. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Adoption of Timothy.
1 Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek: 2 Which was well reported of by the brethren that were at Lystra and Iconium. 3 Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek. 4 And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem. 5 And so were the churches established in the faith, and increased in number daily.

Paul was a spiritual father, and as such a one we have him here adopting Timothy, and taking care of the education of many others who had been begotten to Christ by his ministry: and in all he appears to have been a wise and tender father. Here is,

I. His taking Timothy into his acquaintance and under his tuition. One thing designed in the book of the Acts is to help us to understand Paul's epistles, two of which are directed to Timothy; it was therefore necessary that in the history of Paul we should have some account concerning him. And we are here accordingly told, 1. That he was a disciple, one that belonged to Christ, and was baptized, probably in his infancy, when his mother became a believer, as Lydia's household was baptized upon her believing, v. 15. Him, that was a disciple of Christ, Paul took to be his disciple, that he might further train him up in the knowledge and faith of Christ; he took him to be brought up for Christ. 2. That his mother was a Jewess originally, but believed in Christ; her name was Eunice, his grandmother's name was Lois. Paul speaks of them both with great respect, as women of eminent virtue and piety, and commends them especially for their unfeigned faith (2 Tim. i. 5), their sincerely embracing and adhering to the doctrine of Christ. 3. That his father was a Greek, a Gentile. The marriage of a Jewish woman to a Gentile husband (though some would make a difference) was prohibited as much as the marriage of a Jewish man to a Gentile wife, Deut. vii. 3. Thou shalt no more give thy daughter to his son than take his daughter to thy son; yet this seems to have been limited to the nations that lived among them in Canaan, whom they were most in danger of infection from. Now because his father was a Greek he was not circumcised: for the entail of the covenant and the seal of it, as of other entails in that nation, went by the father, not by the mother; so that his father being no Jew he was not obliged to circumcision, nor entitled to it, unless when he grew up he did himself desire it. But, observe, though his mother could not prevail to have him circumcised in his infancy, because his father was of another mind and way, yet she educated him in the fear of God, that though he wanted the sign of the covenant he might not want the thing signified. 4. That he had gained a very good character among the Christians: he was well reported of by the brethren that were at Lystra and Iconium; he had not only an unblemished reputation, and was free from scandal, but he had a bright reputation, and great encomiums were given of him, as an extraordinary young man, and one from whom great things were expected. Not only those in the place where he was born, but those in the neighbouring cities, admired him, and spoke honourably of him. He had a name for good things with good people. 5. That Paul would have him to go forth with him, to accompany him, to give attendance on him, to receive instruction from him, and to join with him in the work of the gospel--to preach for him when there was occasion, and to be left behind in places where he had planted churches. Paul had a great love for him, not only because he was an ingenious young man, and one of great parts, but because he was a serious young man, and one of devout affections: for Paul was always mindful of his tears, 2 Tim. i. 4. 6. That Paul took him and circumcised him, or ordered it to be done. This was strange. Had not Paul opposed those with all his might that were for imposing circumcision upon the Gentile converts? Had he not at this time the decrees of the council at Jerusalem with him, which witnessed against it? He had, and yet circumcised Timothy, not, as those teachers designed in imposing circumcision, to oblige him to keep the ceremonial law, but only to render his conversation and ministry passable, and, if it might be, acceptable among the Jews that abounded in those quarters. He knew Timothy was a man likely to do a great deal of good among them, being admirably qualified for the ministry, if they were not invincibly prejudiced against him; and therefore, that they might not shun him as one unclean, because uncircumcised, he took him and circumcised him. Thus to the Jews he became as a Jew, that he might gain the Jews, and all things to all men, that he might gain some. He was against those who made circumcision necessary to salvation, but used it himself when it was conducive to edification; nor was he rigid in opposing it, as they were in imposing it. Thus, though he went not in this instance according to the letter of the decree, he went according to the spirit of it, which was a spirit of tenderness towards the Jews, and willingness to bring them off gradually from their prejudices. Paul made no difficulty of taking Timothy to be his companion, though he was uncircumcised; but the Jews would not hear him if he were, and therefore Paul will humour them herein. It is probable that it was at this time that Paul laid his hands on Timothy, for the conferring of the gift of the Holy Ghost upon him, 2 Tim. i. 6.

II. His confirming the churches which he had planted (v. 4, 5): He went through the cities where he had preached the word of the Lord, as he intended (ch. xv. 36), to enquire into their state. And we are told,

1. That they delivered them copies of the decrees of the Jerusalem synod, to be a direction to them in the government of themselves, and that they might have wherewith to answer the judaizing teachers, and to justify themselves in adhering to the liberty with which Christ had made them free. All the churches were concerned in that decree, and therefore it was requisite they should all have it well attested. Though Paul had for a particular reason circumcised Timothy, yet he would not have that drawn into a precedent; and therefore he delivered the decrees to the churches, to be religiously observed; for they must abide by the rule, and not be drawn from it by a particular example.

2. That this was of very good service to them. (1.) The churches were hereby established in the faith, v. 5. They were confirmed particularly in their opinion against the imposing of the ceremonial law upon the Gentiles; the great assurance and heat wherewith the judaizing teachers pressed the necessity of circumcision, and the plausible arguments they produced for it, had shocked them, so that they began to waver concerning it. But when they saw the testimony, not only of the apostles and elders, but of the Holy Ghost in them, against it, they were established, and did not longer waver about it. Note, Testimonies to truth, though they may not prevail to convince those that oppose it, may be of very good use to establish those that are in doubt concerning it, and to fix them. Nay, the design of this decree being to set aside the ceremonial law, and the carnal ordinances of that, they were by it established in the Christian faith in general, and were the more firmly assured that it was of God, because it set up a spiritual way of serving God, as more suited to the nature both of God and man; and, besides, that spirit of tenderness and condescension which appeared in these letters plainly showed that the apostles and elders were herein under the guidance of him who is love itself. (2.) They increased in number daily. The imposing of the yoke of the ceremonial law upon their converts was enough to frighten people from them. If they had been disposed to turn Jews, they could have done that long since, before the apostles came among them; but, if they cannot be interested in the Christian privileges without submitting to the Jews' yoke, they will be as they are. But, if they find there is no danger of their being so enslaved, they are ready to embrace Christianity, and join themselves to the church. And thus the church increased in numbers daily; not a day passed but some or other gave up their names to Christ. And it is a joy to those who heartily wish well to the honour of Christ, and the welfare of the church and the souls of men, to see such an increase.
Adam Clarke: Commentary on the Bible - 1831
16:1: A certain disciple - Bishop Pearce would read the latter part of this verse and the beginning of the next thus - A certain disciple named Timotheus, (the son of a certain Jewish woman that believed, but of a father who was a Greek), who was well reported of by the brethren, etc.
This Timothy was the same person to whom St. Paul wrote those two noble epistles which are still extant. His mother's name was Eunice, as we learn from Ti2 1:5. What his father's name was we know not; he was either a mere heathen, or, at most, only a proselyte of the gate, who never submitted to circumcision: had he submitted to this rite, he would, no doubt, have circumcised his son; but the son being without it is a proof that the father was so too. Some MSS. state that Timothy's mother was now a widow; but this does not appear to be well founded.
Albert Barnes: Notes on the Bible - 1834
16:1: Then came he - That is, Paul in company with Silas. Luke does not give us the history of Barnabas, but confines his narrative to the journey of Paul.
To Derbe and Lystra - See the notes on Act 14:6.
And behold, a certain disciple named Timotheus - It was to this disciple that Paul afterward addressed the two epistles which bear his name. It is evident that he was a native of one of these places, but whether of Derbe or Lystra it is impossible to determine.
The son of a certain woman ... - Her name was Eunice, Ti2 1:5.
And believed - And was a Christian. It is stated also that her mother was a woman of distinguished Christian piety, Ti2 1:5. It was not lawful for a Jew to marry a woman of another nation, or to give his daughter in marriage to a Gentile, Ezr 9:12. But it is probable that this law was not regarded very strictly by the Jews who lived in the midst of pagan nations. It is evident that Timothy, at this time, was very young; for when Paul besought him to abide at Ephesus, to take charge of the church there Ti1 1:3, he addressed him then as a young man, Ti1 4:12, "Let no man despise thy youth."
But his father was a Greek - Evidently, a man who had not been circumcised, for had he been Timothy would have been also.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:1: to Derbe: Act 14:6, Act 14:21; Ti2 3:11
named: Act 17:14, Act 18:5, Act 19:22, Act 20:4, Act 20:5; Rom 16:21; Co1 4:17; Phi 1:1, Phi 2:19; Col 1:1; Th1 1:1, Th1 3:2; Th2 1:1; Ti1 1:2; Ti2 1:2; Heb 13:23
which: Ti2 1:5, Ti2 3:15, Ti2 3:16
but: Act 14:1; Ezr 9:2; Co1 7:14
Geneva 1599
16:1 Then (1) came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a (a) Jewess, and believed; but his father [was] a Greek:
(1) Paul himself does not receive Timothy into the ministry without sufficient testimony, and permission of the brethren.
(a) Paul, in his second epistle to Timothy, commends the godliness of Timothy's mother and grandmother.
John Gill
16:1 Then came he to Derbe and Lystra,.... Which were cities of Lycaonia, Acts 14:6 after Paul had gone through Syria and Cilicia; in the last of these places, he had been stoned, and yet goes thither again; none of these things moved him from the preaching of the Gospel, and from the care of the churches, such zeal, courage, and intrepidity was he possessed of:
and behold a certain disciple was there: a converted person, a believer in Christ, one that had learned to know and deny himself, and understood the way of salvation by Christ, and was a follower of him; whether the apostle was an instrument of his conversion, when he was before in these parts, is not certain, though probable, since he often calls him his son; nor is it so evident whether he was at Derbe or at Lystra, though the latter seems most likely, since a report was given of him by the brethren there, and at Iconium, when no mention is made of Derbe, in the following verse:
named Timotheus; or Timothy, the same person to whom afterwards the apostle wrote two epistles: it is a name much used among the Greeks, and his father was a Greek; one of this name, who was an historian among the Greeks, is frequently mentioned by Laertius (r); and there was another of this name, the son of Conon, an Athenian general (s); and another that was a captain or general of Antiochus,
"Afterward he passed over to the children of Ammon, where he found a mighty power, and much people, with Timotheus their captain.'' (1 Maccabees 5:6)
"Now Timotheus, whom the Jews had overcome before, when he had gathered a great multitude of foreign forces, and horses out of Asia not a few, came as though he would take Jewry by force of arms.'' (2 Maccabees 10:24)
the name signifies one that honoured God, or was honoured by God; both were true in this disciple of Christ:
the son of a certain woman which was a Jewess, and believed; his mother was a Jewish woman, but a believer in Christ, her name was Eunice, Ti2 1:5
but his father was a Greek; a Gentile, an uncircumcised one, and so he seems to have remained, by his sons not being circumcised.
(r) De Vit. Philosoph. l. 3. in Vit. Platon. & l. 4. Vit. Speusippi, & l. 5. Vit. Aristotel. (s) Aelian. Hist. Var. l. 2. c. 10, 18. & l. 3. c. 16, 47.
Robert Jamieson, A. R. Fausset and David Brown
16:1 Then came he to Derbe and Lystra; and, behold, a certain disciple was there--that is, at Lystra (not Derbe, as some conclude from Acts 20:4).
named Timotheus--(See on Acts 14:20). As Paul styles him "his own son in the faith" (Ti1 1:2), he must have been gained to Christ at the apostle's first visit; and as Paul says he "had fully known his persecutions which came on him at Lystra" (Ti2 3:10-11), he may have been in that group of disciples that surrounded the apparently lifeless body of the apostle outside the walls of Lystra, and that at a time of life when the mind receives its deepest impressions from the spectacle of innocent suffering and undaunted courage [HOWSON]. His would be one of "the souls of the disciples confirmed" at the apostle's second visit, "exhorted to continue in the faith, and" warned "that we must through much tribulation enter into the kingdom of God" (Acts 14:21-22).
the son of a certain . . . Jewess--"The unfeigned faith which dwelt first in his grandmother Lois" descended to "his mother Eunice," and thence it passed to this youth (Ti2 1:5), who "from a child knew the Holy Scriptures" (Ti2 3:15). His gifts and destination to the ministry of Christ had already been attested (Ti1 1:18; Ti1 4:14); and though some ten years after this Paul speaks of him as still young (Ti1 4:12), "he was already well reported of by the brethren that were at Lystra and Iconium" (Acts 16:2), and consequently must have been well known through all that quarter.
but his father was a Greek--Such mixed marriages, though little practiced, and disliked by the stricter Jews in Palestine, must have been very frequent among the Jews of the dispersion, especially in remote districts, where but few of the scattered people were settled [HOWSON].
16:216:2: որ վկայեա՛լ էր ՚ի Լիւստրացւոց եւ յԻկոնացւոց եղբարց։
2. որը վկայուած էր լիւստրացի եւ իկոնիացի եղբայրների կողմից:
2 Ան Լիւստրացի ու Իկոնացի եղբայրներէն ալ բարի վկայուած էր։
որ վկայեալ էր ի Լիւստրացւոց եւ յԻկոնացւոց եղբարց:

16:2: որ վկայեա՛լ էր ՚ի Լիւստրացւոց եւ յԻկոնացւոց եղբարց։
2. որը վկայուած էր լիւստրացի եւ իկոնիացի եղբայրների կողմից:
2 Ան Լիւստրացի ու Իկոնացի եղբայրներէն ալ բարի վկայուած էր։
zohrab-1805▾ eastern-1994▾ western am▾
16:22: и о котором свидетельствовали братия, находившиеся в Листре и Иконии.
16:2  ὃς ἐμαρτυρεῖτο ὑπὸ τῶν ἐν λύστροις καὶ ἰκονίῳ ἀδελφῶν.
16:2. ὃς (which) ἐμαρτυρεῖτο (it-was-being-witnessed-unto) ὑπὸ (under) τῶν (of-the-ones) ἐν (in) Λύστροις (unto-Lustra') καὶ (and) Ἰκονίῳ (unto-an-Ikonion) ἀδελφῶν : ( of-brethrened )
16:2. huic testimonium reddebant qui in Lystris erant et Iconii fratresTo this man the brethren that were in Lystra and Iconium gave a good testimony.
2. The same was well reported of by the brethren that were at Lystra and Iconium.
16:2. The brothers who were at Lystra and Iconium rendered good testimony to him.
16:2. Which was well reported of by the brethren that were at Lystra and Iconium.
Which was well reported of by the brethren that were at Lystra and Iconium:

2: и о котором свидетельствовали братия, находившиеся в Листре и Иконии.
16:2  ὃς ἐμαρτυρεῖτο ὑπὸ τῶν ἐν λύστροις καὶ ἰκονίῳ ἀδελφῶν.
16:2. huic testimonium reddebant qui in Lystris erant et Iconii fratres
To this man the brethren that were in Lystra and Iconium gave a good testimony.
16:2. The brothers who were at Lystra and Iconium rendered good testimony to him.
16:2. Which was well reported of by the brethren that were at Lystra and Iconium.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: О Тимофее свидетельствовали братия, т. е. свидетельствовали в добрую сторону, рекомендовали его, как доброго христианина. "Братия" не только находившиеся в Листре, но и Иконии (см. к XIII:51), соседнем городе, что говорит о значительной популярности Тимофея и незаурядности его высоких качеств.
Adam Clarke: Commentary on the Bible - 1831
16:2: Which was well reported of - These words are spoken of Timothy, and not of his father. At this time Timothy must have been very young; for, several years after, when appointed to superintend the Church at Crete, he appears to have been then so young that there was a danger of its operating to the prejudice of his ministry: Ti1 4:12, Let no man despise thy youth. He had a very early religious education from his godly mother Eunice, and his not less pious grandmother Lois; and, from his religious instructions, was well prepared for the work to which God now called him.
Albert Barnes: Notes on the Bible - 1834
16:2: Which - That is, Timothy. The connection requires us to understand this of him. Of the character of his father nothing is known.
Was well reported of - Was esteemed highly as a young man of piety and promise. Compare the notes on Act 6:3. Compare Ti1 5:10. Timothy had been religiously educated. He was carefully trained in the knowledge of the holy Scriptures, and was therefore the better qualified for his work, Ti2 3:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:2: was: Act 6:3; Ti1 3:7, Ti1 5:10, Ti1 5:25; Ti2 3:15; Heb 11:2
Iconium: Act 14:21; Ti2 3:11
Geneva 1599
16:2 Which was (b) well reported of by the brethren that were at Lystra and Iconium.
(b) Both for his godliness and honesty.
John Gill
16:2 Which was well reported of,.... Not the father of Timothy, but Timothy himself; to whose piety, virtue, and good conversation witness was borne,
by the brethren that were at Lystra and Iconium; the members of the churches which were in these places, and which were not far from one another; and as it is necessary that ministers of the Gospel should have a good report of them that are without, so likewise of them that are within; and the testimony of the latter is preferable to that of the former.
16:316:3: Զսա կամեցաւ Պաւղոս ընդ ի՛ւր տանել. եւ առեալ թլփատեա՛ց զնա վասն Հրէիցն՝ որ էին ՚ի տեղիսն յայնոսիկ. քանզի գիտէին ամենեքին զհայր նորա թէ հեթանո՛ս էր[2512]։ [2512] Ոմանք. Ամենեքեան... թէ հեթանոս է։
3. Պօղոսն ուզեց նրան իր հետ տանել ու վերցրեց թլփատեց նրան՝ այդ տեղերում գտնուող հրեաների պատճառով, քանի որ բոլորը գիտէին, թէ նրա հայրը հեթանոս էր:
3 Պօղոս ուզեց որ ասիկա իրեն հետ ելլէ։ Առաւ թլփատեց զանիկա այն տեղերը եղած Հրեաներուն համար, վասն զի ամէնքն ալ գիտէին թէ անոր հայրը Յոյն էր։
Զսա կամեցաւ Պաւղոս ընդ իւր տանել, եւ առեալ թլփատեաց զնա վասն Հրէիցն որ էին ի տեղիսն յայնոսիկ, քանզի գիտէին ամենեքին զհայր նորա թէ հեթանոս էր:

16:3: Զսա կամեցաւ Պաւղոս ընդ ի՛ւր տանել. եւ առեալ թլփատեա՛ց զնա վասն Հրէիցն՝ որ էին ՚ի տեղիսն յայնոսիկ. քանզի գիտէին ամենեքին զհայր նորա թէ հեթանո՛ս էր[2512]։
[2512] Ոմանք. Ամենեքեան... թէ հեթանոս է։
3. Պօղոսն ուզեց նրան իր հետ տանել ու վերցրեց թլփատեց նրան՝ այդ տեղերում գտնուող հրեաների պատճառով, քանի որ բոլորը գիտէին, թէ նրա հայրը հեթանոս էր:
3 Պօղոս ուզեց որ ասիկա իրեն հետ ելլէ։ Առաւ թլփատեց զանիկա այն տեղերը եղած Հրեաներուն համար, վասն զի ամէնքն ալ գիտէին թէ անոր հայրը Յոյն էր։
zohrab-1805▾ eastern-1994▾ western am▾
16:33: Его пожелал Павел взять с собою; и, взяв, обрезал его ради Иудеев, находившихся в тех местах; ибо все знали об отце его, что он был Еллин.
16:3  τοῦτον ἠθέλησεν ὁ παῦλος σὺν αὐτῶ ἐξελθεῖν, καὶ λαβὼν περιέτεμεν αὐτὸν διὰ τοὺς ἰουδαίους τοὺς ὄντας ἐν τοῖς τόποις ἐκείνοις, ᾔδεισαν γὰρ ἅπαντες ὅτι ἕλλην ὁ πατὴρ αὐτοῦ ὑπῆρχεν.
16:3. τοῦτον (to-the-one-this) ἠθέλησεν (it-determined,"ὁ (the-one) Παῦλος (a-Paulos,"σὺν (together) αὐτῷ (unto-it) ἐξελθεῖν, (to-have-had-came-out,"καὶ (and) λαβὼν (having-had-taken) περιέτεμεν (it-had-cut-about) αὐτὸν (to-it) διὰ (through) τοὺς (to-the-ones) Ἰουδαίους ( to-Iouda-belonged ) τοὺς (to-the-ones) ὄντας ( to-being ) ἐν (in) τοῖς (unto-the-ones) τόποις (unto-occasions) ἐκείνοις, (unto-the-ones-thither) ᾔδεισαν (they-had-come-to-have-seen) γὰρ (therefore," ἅπαντες ( along-all ,"ὅτι (to-which-a-one) Ἕλλην (a-Hellian) ὁ (the-one) πατὴρ (a-father) αὐτοῦ (of-it) ὑπῆρχεν. (it-was-firsting-under)
16:3. hunc voluit Paulus secum proficisci et adsumens circumcidit eum propter Iudaeos qui erant in illis locis sciebant enim omnes quod pater eius gentilis essetHim Paul would have to go along with him: and taking him, he circumcised him, because of the Jews who were in those places. For they all knew that his father was a Gentile.
3. Him would Paul have to go forth with him; and he took and circumcised him because of the Jews that were in those parts: for they all knew that his father was a Greek.
16:3. Paul wanted this man to travel with him, and taking him, he circumcised him, because of the Jews who were in those places. For they all knew that his father was a Gentile.
16:3. Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.
Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek:

3: Его пожелал Павел взять с собою; и, взяв, обрезал его ради Иудеев, находившихся в тех местах; ибо все знали об отце его, что он был Еллин.
16:3  τοῦτον ἠθέλησεν ὁ παῦλος σὺν αὐτῶ ἐξελθεῖν, καὶ λαβὼν περιέτεμεν αὐτὸν διὰ τοὺς ἰουδαίους τοὺς ὄντας ἐν τοῖς τόποις ἐκείνοις, ᾔδεισαν γὰρ ἅπαντες ὅτι ἕλλην ὁ πατὴρ αὐτοῦ ὑπῆρχεν.
16:3. hunc voluit Paulus secum proficisci et adsumens circumcidit eum propter Iudaeos qui erant in illis locis sciebant enim omnes quod pater eius gentilis esset
Him Paul would have to go along with him: and taking him, he circumcised him, because of the Jews who were in those places. For they all knew that his father was a Gentile.
16:3. Paul wanted this man to travel with him, and taking him, he circumcised him, because of the Jews who were in those places. For they all knew that his father was a Gentile.
16:3. Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.
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: "Его пожелал Павел взять с собою..." - в спутники и сотрудники в деле проповеди. Кроме выдающихся качеств Тимофея, Павел - и по его рождению, делавшему его принадлежащим равно и язычникам, и иудеям - находил его особенно удобным для своей апостольской деятельности среди тех и других. "Взяв - конечно, с его согласия - обрезал его ради иудеев", очевидно, сам, а не через другого кого, что позволялось каждому израильтянину. Для чего апостол решился на такой необычайный поступок с христианским юношей, по-видимому, вопреки и своим убеждениям, и постановлению апостольского собора? (XV:29). "Ради иудеев", т. е. еще не обращенных ко Христу, которых могло смущать и отвращать от христианства то обстоятельство, что помощник апостола - необрезанный... Таким образом, поступок Павла объясняется не догматическими побуждениями, а мудрою приспособляемостью Павла - "быть всем для всех, чтобы всех спасти, быть для Иудеев иудеем, чтобы приобресть иудеев" (1Кор.IX:20-22).

Не стоит в противоречии с постановлениями апостольского собора данный поступок и потому, что он был действием совершенно добровольным со стороны как Павла, так и Тимофея.

"Достойна великого удивления мудрость Павла, говорит Феофилакт. Он, который так ратовал против обрезания язычников и который давал толчок всему, пока не решили вопроса, обрезал своего ученика... В каждом деле он имел в виду пользу и ничего не делал без цели. Ради иудеев; потому что они никак не решились бы слушать слово Божие от необрезанного...".
Adam Clarke: Commentary on the Bible - 1831
16:3: Took and circumcised him - For this simple reason, that the Jews would neither have heard him preach, nor would have any connection with him, had he been otherwise. Besides, St. Paul himself could have had no access to the Jews in any place, had they known that he associated with a person who was uncircumcised: they would have considered both to be unclean. The circumcision of Timothy was a merely prudential regulation; one rendered imperiously necessary by the circumstances in which they were then placed; and, as it was done merely in reference to this, Timothy was lain under no necessity to observe the Mosaic ritual, nor could it prejudice his spiritual state, because he did not do it in order to seek justification by the law, for this he had before, through the faith of Christ. In Gal 2:3-5, we read that Paul refuses to circumcise Titus, who was a Greek, and his parents Gentiles, notwithstanding the entreaties of some zealous Judaizing Christians, as their object was to bring him under the yoke of the law: here, the case was widely different, and the necessity of the measure indisputable.
Albert Barnes: Notes on the Bible - 1834
16:3: Him would Paul have ... - This was an instance of Paul's selecting young men of piety for the holy ministry. It shows:
(1) That he was disposed to look up and call forth the talent in the church that might be usefully employed. It is quite evident that Timothy would not have thought of this had it not been suggested by Paul. The same thing education societies are attempting now to accomplish.
(2) that Paul sought proper qualifications, and valued them. Those were:
(a) That he had a good reputation for piety, etc., Act 16:2. This he demanded as an indispensable qualification for a minister of the gospel Ti1 3:7, "Moreover he (a bishop) must have a good report of them which are without." Compare Act 22:12.
(b) Paul esteemed him to be a young man of talents and prudence. His admitting him to a partnership in his labors, and his entrusting to him the affairs of the church at Ephesus, prove this.
(c) He had been carefully trained in the holy Scriptures. A foundation was thus laid for usefulness. And this qualification seems to have been deemed by Paul of indispensable value for the right discharge of his duties in this holy office.
And took and circumcised him - This was evidently done to avoid the opposition and reproaches of the Jews. It was a measure not binding in itself (compare Act 15:1, Act 15:28-29), but the neglect of which would expose to contention and opposition among the Jews, and greatly retard or destroy his usefulness. It was an act of expediency for the sake of peace, and was in accordance with Paul's uniform and avowed principle of conduct, Co1 9:20, "And unto the Jews I became as a Jew, that I might gain the Jews." Compare Act 21:23-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:3: would: Act 15:37, Act 15:40
and took: Act 15:20; Co1 7:19, Co1 9:20; Gal 2:3, Gal 2:8, Gal 5:1-3, Gal 5:6
Geneva 1599
16:3 (2) Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.
(2) Timothy is circumcised, not simply for any necessity, but in respect of the time only, in order to win the Jews.
John Gill
16:3 Him would Paul have to go forth with him,.... Perceiving that he was a young man, that not only had the grace of God, but very considerable gifts, and abilities for ministerial service; and having a good testimony of his agreeable life and conversation, the apostle was very desirous he should go along with him, and be his companion in his travels, and be an assistant to him in the work of the ministry; and accordingly he was, and is often spoken of in his epistles, as his fellowlabourer, and one that served with him in the Gospel of Christ, and who was very dear unto him:
and took and circumcised him; which may seem strange, when there had been so lately a controversy in the church at Antioch about circumcision, from whence the apostle was just come; and when this matter had been debated and determined by the apostles and elders at Jerusalem, where he was present, and he was now carrying about their decrees: but it is to be observed, that the apostle used circumcision not as a duty of the law, as what that required, and in obedience to it, which he knew was abrogated; much less as necessary to salvation, which the judaizing preachers urged; but as an indifferent thing, and in order to gain a point, and secure some valuable end, as follows
because of the Jews which were in those quarters; not the believing ones, for he brought along with him the decrees of the apostles and elders to satisfy them, that circumcision was not necessary; but the unbelieving ones, who he knew would not suffer an uncircumcised person to teach in their synagogues, nor would they hear him out of them; wherefore having a mind to take Timothy with him to be assisting to him in the preaching of the Gospel, in point of prudence he thought it proper to circumcise him, that he might be received by them, and be the more acceptable to them; who would otherwise have taken such an offence at him, as not to have heard him: thus the apostle to the Jews became a Jew, that he might gain and save some, 1Cor 9:20 for they knew all that his father was a Greek; and that therefore he was not circumcised; for a woman might not circumcise, because she was not a fit subject of circumcision herself (t); though in case of necessity circumcision by women was allowed of (u).
(t) T. Bab. Avoda Zara, fol. 27. 1. (u) Maimon. Hilchot. Mila, c. 2. sect. 1.
John Wesley
16:3 He took and circumcised him because of the Jews - The unbelieving Jews, to whom he designed he should preach. For they would not have conversed with him at all, so long as he was uncircumcised.
Robert Jamieson, A. R. Fausset and David Brown
16:3 Him would Paul have to go forth with him--This is in harmony with all we read in the Acts and Epistles of Paul's affectionate and confiding disposition. He had no relative ties which were of service to him in his work; his companions were few and changing; and though Silas would supply the place of Barnabas, it was no weakness to yearn for the society of one who might become, what Mark once appeared to be, a son in the Gospel [HOWSON]. And such he indeed proved to be, the most attached and serviceable of his associates (Phil 2:19-23; 1Cor 4:17; 1Cor 16:10-11; Th1 3:1-6). His double connection, with the Jews by the mother's side and the Gentiles by the father's, would strike the apostle as a peculiar qualification for his own sphere of labor. "So far as appears, Timothy is the first Gentile who after his conversion comes before us as a regular missionary; for what is said of Titus (Gal 2:3) refers to a later period" [WIES]. But before his departure, Paul
took and circumcised him--a rite which every Israelite might perform.
because of the Jews . . . for they knew all that his father was a Greek--This seems to imply that the father was no proselyte. Against the wishes of a Gentile father no Jewish mother was, as the Jews themselves say, permitted to circumcise her son. We thus see why all the religion of Timothy is traced to the female side of the family (Ti2 1:5). "Had Timothy not been circumcised, a storm would have gathered round the apostle in his farther progress. His fixed line of procedure was to act on the cities through the synagogues; and to preach the Gospel to the Jew first and then to the Gentile. But such a course would have been impossible had not Timothy been circumcised. He must necessarily have been repelled by that people who endeavored once to murder Paul because they imagined he had taken a Greek into the temple (Acts 21:29). The very intercourse of social life would have been almost impossible, for it was still "an abomination" for the circumcised to eat with the uncircumcised" [HOWSON]. In refusing to compel Titus afterwards to be circumcised (Gal 2:3) at the bidding of Judaizing Christians, as necessary to salvation, he only vindicated "the truth of the Gospel" (Gal 2:5); in circumcising Timothy, "to the Jews he became as a Jew that he might gain the Jews." Probably Timothy's ordination took place now (Ti1 4:14; Ti2 1:6); and it was a service, apparently, of much solemnity--"before many witnesses" (Ti1 6:12).
16:416:4: Իբրեւ անցանէին ընդ քաղաքսն, աւանդեցին նոցա պահե՛լ զհրամանսն պատուիրեալս յառաքելոցն եւ յերիցանցն՝ որք յԵրուսաղէմ[2513]։ [2513] Ոմանք. Աւանդէին նոցա պա՛՛։ Յօրինակին. Զհրամանն պատուիրեալս։ Ոմանք ՚ի լուս՛՛. ՚ի վերայ Պատուիրեալս յառա՛՛, նշանակեն՝ իրաւացուցեալս յառա՛՛։
4. Երբ անցնում էին քաղաքներով, նրանց յանձնարարում էին պահել Երուսաղէմում գտնուող առաքեալների եւ երէցների կողմից պատուիրուած հրամանները:
4 Ապա կարգ մը քաղաքներէ անցնելով, Երուսաղէմ եղած առաքեալներէն ու երէցներէն ապսպրուած հրամանները կ’աւանդէին անոնց որ պահեն։
Իբրեւ անցանէին ընդ քաղաքսն, աւանդէին նոցա պահել զհրամանսն պատուիրեալս յառաքելոցն եւ յերիցանցն որք յԵրուսաղէմ:

16:4: Իբրեւ անցանէին ընդ քաղաքսն, աւանդեցին նոցա պահե՛լ զհրամանսն պատուիրեալս յառաքելոցն եւ յերիցանցն՝ որք յԵրուսաղէմ[2513]։
[2513] Ոմանք. Աւանդէին նոցա պա՛՛։ Յօրինակին. Զհրամանն պատուիրեալս։ Ոմանք ՚ի լուս՛՛. ՚ի վերայ Պատուիրեալս յառա՛՛, նշանակեն՝ իրաւացուցեալս յառա՛՛։
4. Երբ անցնում էին քաղաքներով, նրանց յանձնարարում էին պահել Երուսաղէմում գտնուող առաքեալների եւ երէցների կողմից պատուիրուած հրամանները:
4 Ապա կարգ մը քաղաքներէ անցնելով, Երուսաղէմ եղած առաքեալներէն ու երէցներէն ապսպրուած հրամանները կ’աւանդէին անոնց որ պահեն։
zohrab-1805▾ eastern-1994▾ western am▾
16:44: Проходя же по городам, они предавали [верным] соблюдать определения, постановленные Апостолами и пресвитерами в Иерусалиме.
16:4  ὡς δὲ διεπορεύοντο τὰς πόλεις, παρεδίδοσαν αὐτοῖς φυλάσσειν τὰ δόγματα τὰ κεκριμένα ὑπὸ τῶν ἀποστόλων καὶ πρεσβυτέρων τῶν ἐν ἱεροσολύμοις.
16:4. Ὡς (As) δὲ (moreover) διεπορεύοντο ( they-were-traversing-through-of ) τὰς (to-the-ones) πόλεις, (to-cities,"παρεδίδοσαν (they-were-giving-beside) αὐτοῖς (unto-them) φυλάσσειν (to-guard) τὰ (to-the-ones) δόγματα (to-thinkings-to) τὰ (to-the-ones) κεκριμένα ( to-having-had-come-to-be-separated ) ὑπὸ (under) τῶν (of-the-ones) ἀποστόλων (of-setees-off) καὶ (and) πρεσβυτέρων ( of-more-eldered ) τῶν (of-the-ones) ἐν (in) Ἰεροσολύμοις. (unto-Hierosoluma')
16:4. cum autem pertransirent civitates tradebant eis custodire dogmata quae erant decreta ab apostolis et senioribus qui essent HierosolymisAnd as they passed through the cities, they delivered unto them the decrees for to keep, that were decreed by the apostles and ancients who were at Jerusalem.
4. And as they went on their way through the cities, they delivered them the decrees for to keep, which had been ordained of the apostles and elders that were at Jerusalem.
16:4. And as they were traveling through the cities, they delivered to them the dogmas to be kept, which were decreed by the Apostles and elders who were at Jerusalem.
16:4. And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.
And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem:

4: Проходя же по городам, они предавали [верным] соблюдать определения, постановленные Апостолами и пресвитерами в Иерусалиме.
16:4  ὡς δὲ διεπορεύοντο τὰς πόλεις, παρεδίδοσαν αὐτοῖς φυλάσσειν τὰ δόγματα τὰ κεκριμένα ὑπὸ τῶν ἀποστόλων καὶ πρεσβυτέρων τῶν ἐν ἱεροσολύμοις.
16:4. cum autem pertransirent civitates tradebant eis custodire dogmata quae erant decreta ab apostolis et senioribus qui essent Hierosolymis
And as they passed through the cities, they delivered unto them the decrees for to keep, that were decreed by the apostles and ancients who were at Jerusalem.
16:4. And as they were traveling through the cities, they delivered to them the dogmas to be kept, which were decreed by the Apostles and elders who were at Jerusalem.
16:4. And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.
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
4: "Проходя же по городам...", т. е. областей Писидии, Ликаонии и Памфилии, где в предшествующее путешествие Павла и Варнавы были основаны церкви (гл. XIII-XIV), они, т. е. Павел, Сила и Тимофей, предавали, т. е. устно, а может быть, и письменно - распространением копий с подлинного письма апостольского собора, соблюдать определения, постановленные апостолами и пресвитерами в Иерусалиме - относительно необязательности в христианстве закона Моисеева.
Adam Clarke: Commentary on the Bible - 1831
16:4: They delivered them the decrees for to keep - Τα δογματα, τα κεκριμενα ὑπο των ΑποϚολων. Bishop Pearce contends that τα δογματα, the decrees, is a gloss which was not in the text originally; and that the τα κεκριμενα, the judgments or determinations of the apostles, was all that was originally written here. He supports his opinion by a reference to the word κρινω, I judge, used by James, Act 15:19, whence the whole decision, as it referred -
1. to the inexpediency of circumcising the Gentiles; and,
2. to the necessity of observing the four precepts laid down, was called τα κεκριμενα, the things that were judged, or decided on; the judgments of the apostolic council.
Instead of κεκριμενα, the Syrian has a word that answers to γεγραμμενα, the decrees that were written. The word δογμα, from δοκεω, to think proper, determine, decree, signifies an ordinance or decree, properly and deliberately made, relative to any important point, and which, in reference to that point, has the force of law. Our term dogma, which we often abuse, is the Greek word in English letters.
Albert Barnes: Notes on the Bible - 1834
16:4: And as they went through the cities - The cities of Syria, Cilicia, etc.
They delivered them - Paul and Silas delivered to the Christians in those cities.
The decrees - τὰ δόγματα ta dogmata. The decrees in regard to the four things specified in Act 15:20, Act 15:29. The word translated "decrees" occurs in Luk 2:1, "A decree from Caesar Augustus"; in Act 17:7 "The decrees of Caesar"; in Eph 2:15; and in Col 2:14. It properly means a law or edict of a king or legislature. In this instance it Was the decision of the council in a case submitted to it, and implied an obligation on the Christians to submit to that decision, since they had submitted the matter to them. The same principles, also, would be applicable everywhere, and the decision, therefore, at Jerusalem became conclusive. It is probable that a correct and attested copy of the letter Act 15:23-29 would be sent to the various churches of the Gentiles.
To keep - To obey, or to observe.
That were ordained - Greek: that were adjudged or determined.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:4: they delivered: Act 15:6, Act 15:28, Act 15:29
Geneva 1599
16:4 (3) And as they went through the cities, they delivered them the (c) decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.
(3) Charity is to be observed in things indifferent so that regard is had both of the weak, and of the peace of the Church.
(c) These decrees which he spoke of in the former chapter.
John Gill
16:4 And as they went through the cities,.... Of Derbe, Lystra, and Iconium, and others in Lycaonia, and in Phrygia and Galatia; the Arabic version reads, "they both"; that is, Paul and Barnabas:
they delivered them the decrees for to keep; they gave the churches, in these cities, the sentiments, and determinations to be observed and followed by them:
that were ordained of the apostles which were at Jerusalem; concerning the abstinence of the Gentiles from things offered to idols, and from blood, and from things strangled, and from fornication, Acts 15:20.
Robert Jamieson, A. R. Fausset and David Brown
16:4 And as they went through the cities, they delivered . . . the decrees . . . And so were the churches established in the faith, and increased in number daily--not the churches, but the number of their members, by this visit and the written evidence laid before them of the triumph of Christian liberty at Jerusalem, and the wise measures there taken to preserve the unity of the Jewish and Gentile converts.
16:516:5: Եւ եկեղեցիքն հաստատէին ՚ի հաւատս, եւ յաւելուին ՚ի թիւն հանապազօր ՚ի նոյն[2514]։ դէ [2514] ՚Ի բազումս պակասի. Հանապազօր ՚ի նոյն։
5. Այսպէս, եկեղեցիները ամրապնդւում էին հաւատի մէջ ու օրէցօր նրանց թիւն աւելանում էր:
5 Եկեղեցիներն ալ հաւատքի մէջ կը հաստատուէին եւ օրէ օր անոնց թիւը կ’աւելնար։
Եւ եկեղեցիքն հաստատէին ի հաւատս, եւ յաւելուին ի թիւն հանապազօր:

16:5: Եւ եկեղեցիքն հաստատէին ՚ի հաւատս, եւ յաւելուին ՚ի թիւն հանապազօր ՚ի նոյն[2514]։ դէ
[2514] ՚Ի բազումս պակասի. Հանապազօր ՚ի նոյն։
5. Այսպէս, եկեղեցիները ամրապնդւում էին հաւատի մէջ ու օրէցօր նրանց թիւն աւելանում էր:
5 Եկեղեցիներն ալ հաւատքի մէջ կը հաստատուէին եւ օրէ օր անոնց թիւը կ’աւելնար։
zohrab-1805▾ eastern-1994▾ western am▾
16:55: И церкви утверждались верою и ежедневно увеличивались числом.
16:5  αἱ μὲν οὗν ἐκκλησίαι ἐστερεοῦντο τῇ πίστει καὶ ἐπερίσσευον τῶ ἀριθμῶ καθ᾽ ἡμέραν.
16:5. Αἱ (The-ones) μὲν (indeed) οὖν (accordingly) ἐκκλησίαι (callings-out-unto) ἐστερεοῦντο (they-were-being-en-formationed) τῇ (unto-the-one) πίστει (unto-a-trust) καὶ (and) ἐπερίσσευον (they-were-abouting-of) τῷ (unto-the-one) ἀριθμῷ (unto-a-number) καθ' (down) ἡμέραν. (to-a-day)
16:5. et ecclesiae quidem confirmabantur fide et abundabant numero cotidieAnd the churches were confirmed in faith and increased in number daily.
5. So the churches were strengthened in the faith, and increased in number daily.
16:5. And certainly, the Churches were being strengthened in faith and were increasing in number every day.
16:5. And so were the churches established in the faith, and increased in number daily.
And so were the churches established in the faith, and increased in number daily:

5: И церкви утверждались верою и ежедневно увеличивались числом.
16:5  αἱ μὲν οὗν ἐκκλησίαι ἐστερεοῦντο τῇ πίστει καὶ ἐπερίσσευον τῶ ἀριθμῶ καθ᾽ ἡμέραν.
16:5. et ecclesiae quidem confirmabantur fide et abundabant numero cotidie
And the churches were confirmed in faith and increased in number daily.
16:5. And certainly, the Churches were being strengthened in faith and were increasing in number every day.
16:5. And so were the churches established in the faith, and increased in number daily.
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
5: Утверждению церквей верою и увеличению числом членов - немало содействовало посещение их апостолами и их деятельность среди них.
Adam Clarke: Commentary on the Bible - 1831
16:5: And so were the Churches established - The disputations at Antioch, relative to circumcision, had no doubt spread far and wide among other Churches, and unhinged many. The decrees of the apostles came in good time, and prevented farther mischief: the people, saved from uncertainty, became established in the faith; and the Church had a daily accession of converted souls.
Albert Barnes: Notes on the Bible - 1834
16:5: Established in the faith - Confirmed in the belief of the gospel The effect of the wise and conciliatory measure was to increase and strengthen the churches.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:5: so: Act 15:41; Ch2 20:20; Isa 7:9; Rom 16:25; Co1 15:58; Gal 5:1; Eph 4:13-16; Col 2:6; Th1 3:2, Th1 3:13; Th2 2:16; Heb 13:9, Heb 13:20, Heb 13:21; Pe1 5:10
increased: Act 2:47, Act 4:4, Act 5:14, Act 6:7, Act 9:31, Act 11:21, Act 12:24, Act 13:48, Act 13:49, Act 19:18-21
John Gill
16:5 And so were the churches established in the faith,.... Of Christ, both in the grace and doctrine of faith; and that both by the preaching of the Gospel by the apostle and his companions, and by the decrees of the elders delivered by him:
and increased in number daily; as well as in gifts and grace.
16:616:6: Եւ շրջեցան ընդ Փռիւգւայ եւ ընդ կողմանս Գաղատացւոց, արգելեալք ՚ի Հոգւոյն Սրբոյ խօսե՛լ զբանն յԱսիայ[2515]։ [2515] Ոմանք. Եւ շրջէին ընդ Փռիգիա եւ ՚ի կողմանս Գաղա՛՛... զբանն յԱսսիա։ Յօրինակին վրիպակաւ գրի՝ Կողմանս Գագատաց՛՛։
6. Շրջեցին Փռիւգիայում եւ Գաղատիայի կողմերում՝ Սուրբ Հոգուց արգելուելով, որ Ասիայի նահանգում խօսքը չքարոզեն:
6 Փռիւգիոյ ու Գաղատացիներու կողմերը պտըտեցան. հոն Սուրբ Հոգին արգիլեց որ Աստուծոյ խօսքը Ասիայի մէջ խօսին,
Եւ շրջեցան ընդ Փռիւգիա եւ ընդ կողմանս Գաղատացւոց, արգելեալք ի Հոգւոյն Սրբոյ խօսել զբանն յԱսիա:

16:6: Եւ շրջեցան ընդ Փռիւգւայ եւ ընդ կողմանս Գաղատացւոց, արգելեալք ՚ի Հոգւոյն Սրբոյ խօսե՛լ զբանն յԱսիայ[2515]։
[2515] Ոմանք. Եւ շրջէին ընդ Փռիգիա եւ ՚ի կողմանս Գաղա՛՛... զբանն յԱսսիա։ Յօրինակին վրիպակաւ գրի՝ Կողմանս Գագատաց՛՛։
6. Շրջեցին Փռիւգիայում եւ Գաղատիայի կողմերում՝ Սուրբ Հոգուց արգելուելով, որ Ասիայի նահանգում խօսքը չքարոզեն:
6 Փռիւգիոյ ու Գաղատացիներու կողմերը պտըտեցան. հոն Սուրբ Հոգին արգիլեց որ Աստուծոյ խօսքը Ասիայի մէջ խօսին,
zohrab-1805▾ eastern-1994▾ western am▾
16:66: Пройдя через Фригию и Галатийскую страну, они не были допущены Духом Святым проповедывать слово в Асии.
16:6  διῆλθον δὲ τὴν φρυγίαν καὶ γαλατικὴν χώραν, κωλυθέντες ὑπὸ τοῦ ἁγίου πνεύματος λαλῆσαι τὸν λόγον ἐν τῇ ἀσίᾳ·
16:6. Διῆλθον (They-had-came-through) δὲ (moreover) τὴν (to-the-one) Φρυγίαν (to-a-Phrugia) καὶ (and) Γαλατικὴν (to-Galatianed-of) χώραν, (to-a-space," κωλυθέντες ( having-been-prevented ) ὑπὸ (under) τοῦ (of-the-one) ἁγίου (of-hallow-belonged) πνεύματος (of-a-currenting-to) λαλῆσαι (to-have-spoke-unto) τὸν (to-the-one) λόγον (to-a-forthee) ἐν (in) τῇ (unto-the-one) Ἀσίᾳ, (unto-an-Asia,"
16:6. transeuntes autem Frygiam et Galatiae regionem vetati sunt a Sancto Spiritu loqui verbum in AsiaAnd when they had passed through Phrygia and the country of Galatia, they were forbidden by the Holy Ghost to preach the word in Asia.
6. And they went through the region of Phrygia and Galatia, having been forbidden of the Holy Ghost to speak the word in Asia;
16:6. Then, while crossing through Phrygia and the region of Galatia, they were prevented by the Holy Spirit from speaking the Word in Asia.
16:6. Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,
Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia:

6: Пройдя через Фригию и Галатийскую страну, они не были допущены Духом Святым проповедывать слово в Асии.
16:6  διῆλθον δὲ τὴν φρυγίαν καὶ γαλατικὴν χώραν, κωλυθέντες ὑπὸ τοῦ ἁγίου πνεύματος λαλῆσαι τὸν λόγον ἐν τῇ ἀσίᾳ·
16:6. transeuntes autem Frygiam et Galatiae regionem vetati sunt a Sancto Spiritu loqui verbum in Asia
And when they had passed through Phrygia and the country of Galatia, they were forbidden by the Holy Ghost to preach the word in Asia.
16:6. Then, while crossing through Phrygia and the region of Galatia, they were prevented by the Holy Spirit from speaking the Word in Asia.
16:6. Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: "Прошедши чрез Фригию и Галатийскую страну..." - внутренние области Малой Азии. В это именно время были основаны здесь церкви, к которым апостол впоследствии писал особые послания (к Галатам, Колоссянам).

Асия - так называемая проконсульская Азия - все западное малоазийское побережье Средиземного моря, с провинциями - Мисией, Лидией и Карией.

"Не были допущены Духом Святым проповедовать слово в Асии..." Какими именно действиями Духа, внешними или внутренними, и по каким причинам апостолам возбранена была здесь проповедь, Дееписатель не указывает. Во всяком случае, такие особенные непосредственные действия Духа Св. апостолы ясно воспринимали, отличая их от собственных предположений, планов и расчетов.

Мисия и Вифиния - северо-западныеобласти Малой Азии, упирающиеся в Мраморное и Черное моря. После напрасных попыток проповедовать здесь апостолы получают в приморском мисийском городе Троаде ясное откровеннее Духа Святого о том, чтобы перенести свою проповедническую деятельность из Азии в Европу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul Invited into Macedonia; The Conversion of Lydia.
6 Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, 7 After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not. 8 And they passing by Mysia came down to Troas. 9 And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. 10 And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them. 11 Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; 12 And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days. 13 And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither. 14 And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. 15 And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.

In these verses we have,

I. Paul's travels up and down to do good. 1. He and Silas his colleague went throughout Phrygia and the region of Galatia, where, it should seem, the gospel was already planted, but whether by Paul's hand or no is not mentioned; it is likely it was, for in his epistle to the Galatians he speaks of his preaching the gospel to them at the first, and how very acceptable he was among them, Gal. iv. 13-15. And it appears by that epistle that the judaizing teachers had then done a great deal of mischief to these churches of Galatia, had prejudiced them against Paul and drawn them from the gospel of Christ, for which he there severely reproves them. But probably that was a great while after this. 2. They were forbidden at this time to preach the gospel in Asia (the country properly so called), because it did not need, other hands being at work there; or because the people were not yet prepared to receive it, as they were afterwards (ch. xix. 10), when all those that dwelt in Asia heard the word of the Lord; or, as Dr. Lightfoot suggests, because at this time Christ would employ Paul in a piece of new work, which was to preach the gospel to a Roman colony at Philippi, for hitherto the Gentiles to whom he had preached were Greeks. The Romans were more particularly hated by the Jews than other Gentiles; their armies were the abomination of desolation; and therefore there is this among other things extraordinary in his call thither that he is forbidden to preach the gospel in Asia and other places, in order to his preaching it there, which is an intimation that the light of the gospel would in aftertimes be directed more westward than eastward. It was the Holy Ghost that forbade them, either by secret whispers in the minds of both of them, which, when they came to compare notes, they found to be the same, and to come from the same Spirit; or by some prophets who spoke to them from the Spirit. The removals of ministers, and the dispensing of the means of grace by them, are in a particular manner under a divine guidance and direction. We find an Old-Testament minister forbidden to preach at all (Ezek. iii. 26): Thou shalt be dumb. But these New-Testament ministers are only forbidden to preach in one place, while they are directed to another where there is more need. 3. They would have gone into Bithynia, but were not permitted: the Spirit suffered them not, v. 7. They came to Mysia, and, as it should seem, preached the gospel there; for though it was a very mean contemptible country, even to a proverb (Mysorum ultimus, in Cicero, is a most despicable man), yet the apostles disdained not to visit it, owning themselves debtors both to the wise and to the unwise, Rom. i. 14. In Bithynia was the city of Nice, where the first general council was held against the Arians; into these countries Peter sent his epistle (1 Pet. i. 1); and there were flourishing churches here, for, though they had not the gospel sent them now, they had it in their turn, not long after. Observe, Though their judgment and inclination were to go into Bithynia, yet, having then extraordinary ways of knowing the mind of God, they were overruled by them, contrary to their own mind. We must now follow providence, and submit to the guidance of that pillar of cloud and fire; and, if this suffer us not to do what we assay to do, we ought to acquiesce, and believe it for the best. The Spirit of Jesus suffered them not; so many ancient copies read it. The servants of the Lord Jesus ought to be always under the check and conduct of the Spirit of the Lord Jesus, by whom he governs men's minds. 4. They passed by Mysia, or passed through it (so some), sowing good seed, we may suppose, as they went along; and they came down to Troas, the city of Troy, so much talked of, or the country thereabouts, which took its denomination from it. Here a church was planted; for here we find one in being, ch. xx. 6, 7, and probably planted at this time, and in a little time. It should seem that at Troas Luke fell in with Paul, and joined himself to his company; for henceforward, for the most part, when he speaks of Paul's journeys, he puts himself into the number of his retinue, we went, v. 10.

II. Paul's particular call to Macedonia, that is, to Philippi, the chief city, inhabited mostly by Romans, as appears, v. 21. Here we have,

1. The vision Paul had, v. 9. Paul had many visions, sometimes to encourage, sometimes, as here, to direct him in his work. An angel appeared to him, to intimate to him that it was the will of Christ he should go to Macedonia. Let him not be discouraged by the embargo laid upon him once and again, by which his designs were crossed; for, though he shall not go where he has a mind to go, he shall go where God has work for him to do. Now observe, (1.) The person Paul saw. There stood by him a man of Macedonia, who by his habit or dialect seemed so to Paul, or who told him he was so. The angel, some think, assumed the shape of such a man; or, as others think, impressed upon Paul's fancy, when between asleep and awake, the image of such a man: he dreamt he saw such a one. Christ would have Paul directed to Macedonia, not as the apostles were at other times, by a messenger from heaven, to send him thither, but by a messenger thence to call him thither, because in this way he would afterwards ordinarily direct the motions of his ministers, by inclining the hearts of those who needed them to invite them. Paul shall be called to Macedonia by a man of Macedonia, and by him speaking in the name of the rest. Some make this man to be the tutelar angel of Macedonia, supposing angels to have charge of particular places as well as persons, and that so much is intimated Dan. x. 20, where we read of the princes of Persia and Grecia, that seem to have been angels. But there is no certainty of this. There was presented either to Paul's eyes or to his mind a man of Macedonia. The angel must not preach the gospel himself to the Macedonians, but must bring Paul to them. Nor must he by the authority of an angel order him to go, but in the person of a Macedonian court him to come. A man of Macedonia, not a magistrate of the country, much less a priest (Paul was not accustomed to receive invitations from such) but an ordinary inhabitant of that country, a plain man, that carried in his countenance marks of probity and seriousness, that did not come to banter Paul nor trifle with him, but in good earnest and with all earnestness to importune his assistance. (2.) The invitation given him. This honest Macedonian prayed him, saying, Come over into Macedonia, and help us; that is, "Come and preach the gospel to us; let us have the benefit of thy labours." [1.] "Thou hast helped many; we have heard of those in this and the other country to whom thou hast been very useful; and why may we not put in for a share? O come and help us." The benefits others have received from the gospel should quicken our enquiries, our further enquiries, after it. [2.] "It is thy business, and it is thy delight, to help poor souls; thou art a physician for the sick, that art to be ready at the call of every patient; O come and help us." [3.] "We have need of thy help, as much as any people; we in Macedonia are as ignorant and as careless in religion as any people in the world are, are as idolatrous and as vicious as any, and as ingenious and industrious to ruin ourselves as any; and therefore, O come, come with all speed among us. If thou canst do any thing, have compassion on us, and help us." [4.] "Those few among us that have any sense of divine things, and any concern for their own souls and the souls of others, have done what can be done, by the help of natural light; I have done my part for one. We have carried the matter as far as it will go, to persuade our neighbours to fear and worship God, but we can do little good among them. O come come, thou over, and help us. The gospel thou preachest has arguments and powers beyond those we have yet been furnished with." [5.] "Do not only help us with thy prayers here: this will not do; thou must come over and help us." Note, People have great need of help for their souls, and it is their duty to look out for it and invite those among them that can help them.

2. The interpretation made of the vision (v. 10): They gathered assuredly from this that the Lord had called them to preach the gospel there; and they were ready to go wherever God directed. Note, We may sometimes infer a call of God from a call of man. If a man of Macedonia says, Come and help us, Paul thence gathers assuredly that God says, Go an help them. Ministers may go on with great cheerfulness and courage in their work when they perceive Christ calling them, not only to preach the gospel, but to preach it at this time, in this place, to this people.

III. Paul's voyage to Macedonia hereupon: He was not disobedient to the heavenly vision, but followed this divine direction much more cheerfully, and with more satisfaction, than he would have followed any contrivance or inclination of his own. 1. Thitherward he turned his thoughts. Now that he knows the mind of God in the matter he is determined, for this is all he wanted; now he thinks no more of Asia, nor Bithynia, but immediately we endeavoured to go into Macedonia. Paul only had the vision, but he communicated it to his companions, and they all, upon the credit of this, resolved for Macedonia. As Paul will follow Christ, so all his will follow him, or rather follow Christ with him. They are getting things in readiness for this expedition immediately, without delay. Note, God's calls must be complied with immediately. As our obedience must not be disputed, so it must not be deferred; do it to-day, lest thy heart be hardened. Observe, They could not immediately go into Macedonia; but they immediately endeavoured to go. If we cannot be so quick as we would be in our performances, yet we may be in our endeavours, and this shall be accepted. 2. Thitherward he steered his course. They set sail by the first shipping and with the first fair wind from Troas; for they may be sure they have done what they had to do there when God calls them to another place. They came with a straight course, a prosperous voyage, to Samothracia; the next day they came to Neapolis, a city on the confines of Thrace and Macedonia; and at last they landed at Philippi, a city so called from Philip king of Macedon, the father of Alexander the Great; it is said (v. 12) to be, (1.) The chief city of that part of Macedonia; or, as some read it, the first city, the first they came to when they came from Troas. As an army that lands in a country of which they design to make themselves masters begin with the reduction of the first place they come to, so did Paul and his assistants: they began with the first city, because, if the gospel were received there, it would the more easily spread thence all the country over. (2.) It was a colony. The Romans not only had a garrison, but the inhabitants of the city were Romans, the magistrates at least, and the governing part. There were the greatest numbers and variety of people, and therefore the most likelihood of doing good.

IV. The cold entertainment which Paul and his companions met with at Philippi. One would have expected that having such a particular call from God thither they would have had a joyful welcome there, as Peter had with Cornelius when the angel sent him thither. Where was the man of Macedonia that begged Paul to come thither with all speed? Why did not he stir up his countrymen, some of them at least, to go and meet him? Why was not Paul introduced with solemnity, and the keys of the city put into his hand? Here is nothing like this; for, 1. It is a good while before any notice at all is taken of him: We were in that city abiding certain days, probably at a public house and at their own charge, for they had no friend to invite them so much as to a meal's meat, till Lydia welcomed them. They had made all the haste they could thither, but, now that they are there, they are almost tempted to think they might as well have staid where they were. But so it was ordered for their trial whether they could bear the pain of silence and lying by, when this was their lot. Those eminent and useful men are not fit to live in this world that know not how to be slighted and overlooked. Let not ministers think it strange if they be first strongly invited to a place, and then looked shyly upon when they come. 2. When they have an opportunity of preaching it is in an obscure place, and to a mean and small auditory, v. 13. There was no synagogue of the Jews there, for aught that appears, to be a door of entrance to them, and they never went to the idol-temples of the Gentiles, to preach to the auditories there; but here, upon enquiry, they found out a little meeting of good women, that were proselytes of the gate, who would be thankful to them if they would give them a sermon. The place of this meeting is out of the city; there it was connived at, but would not be suffered any where within the walls. It was a place where prayer was wont to be made; proseuche--where an oratory or house of prayer was (so some), a chapel, or smaller synagogue. But I rather take it, as we read it, where prayer was appointed or accustomed to be. Those that worshipped the true God, and would not worship idols, met there to pray together, and, according to the description of the most ancient and universal devotion, to call upon the name of the Lord. Each of them prayed apart every day; this was always the practice of those that worshipped God: but, besides this, they came together on the sabbath day. Though they were but a few and discountenanced by the town, though their meeting was at some distance, though, for aught that appears, there were none but women, yet a solemn assembly the worshippers of God must have, if by any means it be possible, on the sabbath day. When we cannot do as we would we must do as we can; if we have not synagogues, we must be thankful for more private places, and resort to them, not forsaking the assembling of ourselves together, according as our opportunities are. This place is said to be by a river side, which perhaps was chosen, as befriending contemplation. Idolaters are said to take their lot among the smooth stones of the stream, Isa. lvii. 6. But these proselytes had in their eye, perhaps, the example of those prophets who had their visions, one by the river of Chebar (Ezek. i. 1), another by the great river Hiddekel, Dan. x. 4. Thither Paul and Silas and Luke went, and sat down, to instruct the congregation, that they might the better pray with them. They spoke unto the women who resorted thither, encouraged them in practising according to the light they had, and led them on further to the knowledge of Christ.

V. The conversion of Lydia, who probably was the first that was wrought upon there to believe in Christ, though not the last. In this story of the Acts, we have not only the conversion of places recorded, but of many particular persons; for such is the worth of souls that the reducing of one to God is a great matter. Nor have we only the conversions that were effected by miracle, as Paul's, but some that were brought about by the ordinary methods of grace, as Lydia's here. Observe,

1. Who this convert was that there is such particular notice taken of. Four things are recorded of her:--

(1.) Her name, Lydia. It is an honour to her to have her name recorded here in the book of God, so that wherever the scriptures are read there shall this be told concerning her. Note, The names of the saints are precious with God, and should be so with us; we cannot have our names recorded in the Bible, but, if God open our hearts, we shall find them written in the book of life, and this is better (Phil. iv. 3) and more to be rejoiced in, Luke x. 20.

(2.) Her calling. She was a seller of purple, either of purple dye or of purple cloth or silk. Observe, [1.] She had a calling, an honest calling, which the historian takes notice of to her praise; she was none of those women that the apostle speaks of (1 Tim. v. 13), who learn to be idle, and not only idle, &c. [2.] It was a mean calling. She was a seller of purple, not a wearer of purple, few such are called. The notice here taken of this is an intimation to those who are employed in honest callings, if they be honest in the management of them, not to be ashamed of them. [3.] Though she had a calling to mind, yet she was a worshipper of God, and found time to improve advantages for her soul. The business of our particular callings may be made to consist very well with the business of religion, and therefore it will not excuse us from religious exercises alone, and in our families, or in solemn assemblies, to say, We have shops to look after, and a trade to mind; for have we not also a God to serve and a soul to look after? Religion does not call us from our business in the world, but directs us in it. Every thing in its time and place.

(3.) The place she was of--of the city of Thyatira, which was a great way from Philippi; there she was born and bred, but either married at Philippi, or brought by her trade to settle there. The providence of God, as it always appoints, so it often removes, the bounds of our habitation, and sometimes makes the change of our outward condition or place of our abode wonderfully subservient to the designs of his grace concerning our salvation. Providence brings Lydia to Philippi, to be under Paul's ministry, and there, where she met with it, she made a good use of it; so should we improve opportunities.

(4.) Her religion before the Lord opened her heart. [1.] She worshipped God according to the knowledge she had; she was one of the devout women. Sometimes the grace of God wrought upon those who, before their conversion, were very wicked and vile, publicans and harlots; such were some of you, 1 Cor. vi. 11. But sometimes it fastened upon those who were of a good character, who had some good in them, as the eunuch, Cornelius, and Lydia. Note, It is not enough to be worshippers of God, but we must be believers in Jesus Christ, for there is no coming to God as a Father, but by him as Mediator. But those who worshipped God according to the light they had stood fair for the discoveries of Christ, and his grace to them; for to him that has shall be given: and to them Christ would be welcome; for those that know what it is to worship God see their need of Christ, and know what use to make of his mediation. [2.] She heard the apostles. Here, where prayer was made, when there was an opportunity, the word was preached; for hearing the word of God is a part of religious worship, and how can we expect God should hear our prayers if we will not hearken to his word? Those that worshipped God according to the light they had looked out for further light; we must improve the day of small things, but must not rest in it.

2. What the work was that was wrought upon her: Whose heart the Lord opened. Observe here, (1.) The author of this work: it was the Lord,--the Lord Christ, to whom this judgment is committed,--the Spirit of the Lord, who is the sanctifier. Note, Conversion-work is God's work; it is he that works in us both to will and to do; not as if we had nothing to do, but of ourselves, without God's grace, we can do nothing; nor as if God were in the least chargeable with the ruin of those that perish, but the salvation of those that are saved must be wholly ascribed to him. (2.) The seat of this work; it is in the heart that the change is made, it is to the heart that this blessed turn is given; it was the heart of Lydia that was wrought upon. Conversion-work is heart-work; it is a renewing of the heart, the inward man, the spirit of the mind. (3.) The nature of the work; she had not only her heart touched, but her heart opened. An unconverted soul is shut up, and fortified against Christ, straitly shut up, as Jericho against Joshua, Josh. vi. 1. Christ, in dealing with the soul, knocks at the door that is shut against him (Rev. iii. 20); and, when a sinner is effectually persuaded to embrace Christ, then the heart is opened for the King of glory to come in--the understanding is open to receive the divine light, the will opened to receive the divine law, and the affections opened to receive the divine love. When the heart is thus opened to Christ, the ear is opened to his word, the lips opened in prayer, the hand opened in charity, and the steps enlarged in all manner of gospel obedience.

3. What were the effects of this work on the heart. (1.) She took great notice of the word of God. Her heart was so opened that she attended to the things that were spoken by Paul; she not only gave attendance on Paul's preaching, but gave attention to it; she applied to herself (so some read it) the things that were spoken by Paul; and then only the word does us good, and makes an abiding impression upon us, when we apply it to ourselves. Now this was an evidence of the opening of her heart, and was the fruit of it; wherever the heart is opened by the grace of God, it will appear by a diligent attendance on, and attention to, the word of God, both for Christ's sake, whose word it is, and for our own sakes, who are so nearly interested in it. (2.) She gave up her name to Jesus Christ, and took upon her the profession of his holy religion; She was baptized, and by this solemn rite was admitted a member of the church of Christ; and with her her household also was baptized, those of them that were infants in her right, for if the root be holy so are the branches, and those that were grown up by her influence and authority. She and her household were baptized by the same rule that Abraham and his household were circumcised, because the seal of the covenant belongs to the covenanters and their seed. (3.) She was very kind to the ministers, and very desirous to be further instructed by them in the things pertaining to the kingdom of God: She besought us saying "If you have judged me to be faithful to the Lord, if you take me to be a sincere Christian, manifest your confidence in me by this, come into my house, and abide there." Thus she desired an opportunity, [1.] To testify her gratitude to those who had been the instruments of divine grace in this blessed change that was wrought upon her. When her heart was open to Christ, her house was open to his ministers for his sake, and they were welcome to the best entertainment she had, which she did not think too good for those of whose spiritual things she had reaped so plentifully. Nay, they are not only welcome to her house, but she is extremely pressing and importunate with them: She constrained us; which intimates that Paul was very backward and unwilling to go, because he was afraid of being burdensome to the families of the young converts, and would study to make the gospel of Christ without charge (1 Cor. ix. 18; Acts xx. 34), that those who were without might have no occasion given them to reproach the preachers of the gospel as designing, self-seeking men, and that those who were within might have no occasion to complain of the expenses of their religion: but Lydia will have no nay; she will not believe that they take her to be a sincere Christian unless they will oblige her herein; like Abraham inviting the angels (Gen. xviii. 3), If now I have found favour in thy sight, pass not away from thy servant. [2.] She desired an opportunity of receiving further instruction. If she might but have them for awhile in her family, she might hear them daily (Prov. viii. 34), and not merely on sabbath days at the meeting. In her own house she might not only hear them, but ask them questions; and she might have them to pray with her daily, and to bless her household. Those that know something of Christ cannot but desire to know more, and seek opportunities of increasing their acquaintance with his gospel.
Adam Clarke: Commentary on the Bible - 1831
16:6: Were forbidden of the Holy Ghost to preach the word in Asia - The Asia mentioned here could not be Asia Minor in general, for Galatia, Phrygia, Pisidia, Lycaonia, and Pamphylia, were provinces of it, and in these the apostles preached; but it was what was called Proconsular Asia, which included only Ionia, Aeolia, and Lydia. The apostles were not suffered to visit these places at this time; but they afterwards went thither, and preached the Gospel with success; for it was in this Proconsular Asia that the seven Churches were situated. God chose to send his servants to another place, where he saw that the word would be affectionately received; and probably those in Proconsular Asia were not, as yet, sufficiently prepared to receive and profit by it.
Albert Barnes: Notes on the Bible - 1834
16:6: Throughout Phrygia - This was the largest province of Asia Minor. It had Bithynia north; Pisidia and Lycia south; Galatia and Cappadocia east; and Lydia and Mysia west.
And the region of Galatia - This province was directly east of Phrygia. The region was formerly conquered by the Gauls. They settled in it, and called it, after their own name, Galatia. The Gauls invaded the country at different times, and no less than three tribes or bodies of Gauls had possession of it. Many Jews were also settled there. It was from this cause that so many parties could be formed there, and that so much controversy would arise between the Jewish and Gentile converts. See the Epistle to the Galatians.
And were forbidden - Probably by a direct Revelation. The reason of this was, doubtless, that it was the intention of God to extend the gospel further into the regions of Greece than would have been done if they had remained in Asia Minor. This prohibition was the means of the first introduction of the gospel into Europe.
In Asia - See the notes on Act 2:9. This was doubtless the region of proconsular Asia. It was also called Ionia. Of this region Ephesus was the capital; and here were situated also the cities of Smyrna, Thyatira, Philadelphia, etc., within which the seven churches mentioned in Rev_. 1-3 were established. Cicero speaks of proconsular Asia as containing the provinces of Phrygia, Mysia, Carla, and Lydia. In all this region the gospel was afterward preached with great success. But now a more important and a wider field was opened before Paul and Barnabas in the extensive country of Macedonia.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:6: Phrygia: Act 2:10, Act 18:23
region: Act 18:23; Co1 16:1; Gal 1:2, Gal 3:1; Ti2 4:10; Pe1 1:1
forbidden: Act 16:7, Act 10:19, Act 11:12, Act 13:2-4, Act 20:28; Ch2 6:7-9; Isa 30:21; Amo 8:11, Amo 8:12; Co1 12:11; Heb 11:8
Asia: Act 19:10, Act 19:26, Act 19:27, Act 20:4, Act 20:16; Co2 1:8; Ti2 1:15; Pe1 1:1; Rev 1:4, Rev 1:11
Geneva 1599
16:6 (4) Now when they had gone throughout Phrygia and the region of Galatia, and were (d) forbidden of the Holy Ghost to preach the word in Asia,
(4) God appoints certain and determinate times to open and set forth his truth, so that both the election and the calling may proceed of grace.
(d) He does not show why they were forbidden, but only that they were forbidden, teaching us to obey and not to enquire.
John Gill
16:6 Now when they had gone throughout Phrygia,.... See Gill on Acts 2:10 To which may be added, that this country had its name either from the river Phryx, as Pliny (w) observes, or from the word Phrygios, which signifies "dry"; this being a very dry and sandy country: it was famous for marble stone; hence we read (x) of Phrygian Stone or marble, of which pillars and statues were made: according to Josephus (y), the original of the Phrygians was Togarmah the son of Gomer, and grandson of Japheth, Gen 10:3, whom he calls Thygrammes, and his people from him, Thygrammeans, and who, adds he, as it seems by the Greeks, are called Phrygians. Herodotus (z) reports, that the Phrygians (as the Macedonians say) were called Briges or Brygians, so long as they were Europeans, and dwelt with the Macedonians: but when they went into Asia, together with the country, they changed their names, into Phrygians: of one Philip a Phrygian, whom Antiochus left governor at Jerusalem, mention is made in:
"And he left governors to vex the nation: at Jerusalem, Philip, for his country a Phrygian, and for manners more barbarous than he that set him there;'' (2 Maccabees 5:22)
here dwelt Jews, as appears from Acts 2:10 and here the apostle preached and made converts.
And the region of Galatia: in Asia Minor: it had Cappadocia on the east, Bithynia on the west, Pamphylia on the south, and the Euxine sea on the north. The inhabitants of this country were originally Gauls, who under Brennus their captain, came out of some parts of France, and invaded Italy, and came to Rome, and took it all but the capitol; from whence being sallied out upon by the Romans at an unawares, they were obliged to retire; and from thence they sailed into Greece, and went into Asia, into this part of it where they settled, which was first called after them Gallo Graecia, and in process of time Galatia; though some say the Grecians called them Galatians from Gala, which signifies "milk", because of their milky colour: of the Galatians, mention is made in,
"And he told them of the battle that they had in Babylon with the Galatians, how they came but eight thousand in all to the business, with four thousand Macedonians, and that the Macedonians being perplexed, the eight thousand destroyed an hundred and twenty thousand because of the help that they had from heaven, and so received a great booty.'' (2 Maccabees 8:20)
here the Gospel was preached, and many believed; for we afterwards read of disciples both in this country and in Phrygia, Acts 18:23 and here were churches formed, and to whom the apostles preached, and delivered the decrees of the apostles and elders.
And were forbidden of the Holy Ghost; not by an articulate voice, but by a secret and powerful impulse upon their minds;
to preach the word in Asia: that is, in that country which was properly called Asia, or pro-consular Asia, otherwise Phrygia, and Galatia, were provinces in Asia Minor. Beza's most ancient copy, and the Vulgate Latin and Syriac versions read, "the word of God": the reasons why it was prohibited to be preached here, at this time, cannot be said, and must be referred to the sovereign will of God; it seems, that at this instant, there were no chosen ones to be called by grace, and there was work for the apostle and his companions to do elsewhere, namely, in Macedonia.
(w) Nat. Hist. l. 5. c. 29. (x) Pausanias, l. 1. sive Attica, p. 32. (y) Antiqu. l. 1. c. 6. sect. 1. (z) Polymnia, c. 73. Vid. Plin. l. 5. c. 32.
John Wesley
16:6 And having gone through Phrygia - And spoken there what was sufficient, as well as in the region of Galatia, being forbid by the Spirit (probably by an inward dictate) to speak as yet in the proconsular Asia, the time for it not being come.
Robert Jamieson, A. R. Fausset and David Brown
16:6 THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (Acts 16:6-12)
Now when they had gone throughout Phrygia and the region of Galatia--proceeding in a northwesterly direction. At this time must have been formed "the churches of Galatia" (Gal 1:2; 1Cor 16:1); founded, as we learn from the Epistle to the Galatians (particularly Gal 4:19), by the apostle Paul, and which were already in existence when he was on his third missionary journey, as we learn from Acts 18:23, where it appears that he was no less successful in Phrygia. Why these proceedings, so interesting as we should suppose, are not here detailed, it is not easy to say; for the various reasons suggested are not very satisfactory: for example, that the historian had not joined the party [ALFORD]; that he was in haste to bring the apostle to Europe [OLSHAUSEN]; that the main stream of the Church's development was from Jerusalem to Rome, and the apostle's labors in Phrygia and Galatia lay quite out of the line of that direction [BAUMGARTEN].
and were forbidden of the Holy Ghost--speaking by some prophet, see on Acts 11:27.
to preach the word in Asia--not the great Asiatic continent, nor even the rich peninsula now called Asia Minor, but only so much of its western coast as constituted the Roman province of Asia.
16:716:7: Բայց եկեալ առ Մւսաւ՝ թեւակոխէին երթա՛լ ՚ի Բիւթանիա, եւ ո՛չ համարձակեաց նոցա Հոգին Քրիստոսի[2516]։ [2516] Ոմանք. Առ Միւսեաւ... ՚ի Բեթինիայ։ Յօրինակին. Երթալ ՚ի Բեթանիա։ Իբր ՚ի չորեքտասան օրինակաց Գործոցս առաքելոց՝ վեցքն դնեն. Հոգին Սուրբ. երե՛քն՝ Հոգին Յիսուսի. եւ այլ երեք՝ լոկ. Հոգին. իսկ մին միայն ընդ մերումս. Հոգին Քրիստոսի։
7. Բայց երբ Միւսիայի մօտերքը եկան, փորձում էին Բիւթանիա գնալ, սակայն Յիսուսի Հոգին նրանց թոյլ չտուեց:
7 Երբ Միւսիայի կողմերը երթալով կը ջանային դէպի Բիւթանիա երթալ, [Յիսուսի] Հոգին թող չտուաւ անոնց։
Բայց եկեալ առ Միւսեաւ` թեւակոխէին երթալ ի Բիւթանիա, եւ ոչ համարձակեաց նոցա Հոգին Յիսուսի:

16:7: Բայց եկեալ առ Մւսաւ՝ թեւակոխէին երթա՛լ ՚ի Բիւթանիա, եւ ո՛չ համարձակեաց նոցա Հոգին Քրիստոսի[2516]։
[2516] Ոմանք. Առ Միւսեաւ... ՚ի Բեթինիայ։ Յօրինակին. Երթալ ՚ի Բեթանիա։ Իբր ՚ի չորեքտասան օրինակաց Գործոցս առաքելոց՝ վեցքն դնեն. Հոգին Սուրբ. երե՛քն՝ Հոգին Յիսուսի. եւ այլ երեք՝ լոկ. Հոգին. իսկ մին միայն ընդ մերումս. Հոգին Քրիստոսի։
7. Բայց երբ Միւսիայի մօտերքը եկան, փորձում էին Բիւթանիա գնալ, սակայն Յիսուսի Հոգին նրանց թոյլ չտուեց:
7 Երբ Միւսիայի կողմերը երթալով կը ջանային դէպի Բիւթանիա երթալ, [Յիսուսի] Հոգին թող չտուաւ անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
16:77: Дойдя до Мисии, предпринимали идти в Вифинию; но Дух не допустил их.
16:7  ἐλθόντες δὲ κατὰ τὴν μυσίαν ἐπείραζον εἰς τὴν βιθυνίαν πορευθῆναι, καὶ οὐκ εἴασεν αὐτοὺς τὸ πνεῦμα ἰησοῦ·
16:7. ἐλθόντες ( having-had-came ) δὲ (moreover) κατὰ (down) τὴν (to-the-one) Μυσίαν (to-a-Musia) ἐπείραζον (they-were-pierceing-to) εἰς (into) τὴν (to-the-one) Βιθυνίαν (to-a-Bithunia) πορευθῆναι (to-have-been-traversed-of) καὶ (and) οὐκ (not) εἴασεν (it-let-unto) αὐτοὺς (to-them,"τὸ (the-one) πνεῦμα (a-currenting-to) Ἰησοῦ: (of-an-Iesous)
16:7. cum venissent autem in Mysiam temptabant ire Bithyniam et non permisit eos Spiritus IesuAnd when they were come into Mysia, they attempted to go into Bithynia: and the Spirit of Jesus suffered them not.
7. and when they were come over against Mysia, they assayed to go into Bithynia; and the Spirit of Jesus suffered them not;
16:7. But when they had arrived in Mysia, they attempted to go into Bithynia, but the Spirit of Jesus would not permit them.
16:7. After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not.
After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not:

7: Дойдя до Мисии, предпринимали идти в Вифинию; но Дух не допустил их.
16:7  ἐλθόντες δὲ κατὰ τὴν μυσίαν ἐπείραζον εἰς τὴν βιθυνίαν πορευθῆναι, καὶ οὐκ εἴασεν αὐτοὺς τὸ πνεῦμα ἰησοῦ·
16:7. cum venissent autem in Mysiam temptabant ire Bithyniam et non permisit eos Spiritus Iesu
And when they were come into Mysia, they attempted to go into Bithynia: and the Spirit of Jesus suffered them not.
16:7. But when they had arrived in Mysia, they attempted to go into Bithynia, but the Spirit of Jesus would not permit them.
16:7. After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:7: After they were come to Mysia - They passed through Phrygia into Mysia, which lay between Bithynia on the north, Phrygia on the east, Aeolia on the south, and the Mediterranean on the west.
But the Spirit suffered them not - God saw that that was not the most proper time to preach the word at Bithynia; as he willed them to go immediately to Macedonia, the people there being ripe for the word of life. Instead of το πνευμα, the Spirit merely, το πνευμα Ιησου, the Spirit of Jesus, is the reading of ABCDE, several others, with both the Syriac, the Coptic, Ethiopic, Armenian, Vulgate, Itala, and several of the fathers. The reading is undoubtedly genuine, and should be immediately restored to the text.
Albert Barnes: Notes on the Bible - 1834
16:7: Mysia - This was a province of Asia Minor, having Propontis on the north, Bithynia on the east, Lydia on the south, and the Aegean Sea on the west.
They assayed - They endeavored; they attempted.
Into Bithynia - A province of Asia Minor lying east of Mysia.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:7: Bithynia: Pe1 1:1
John Gill
16:7 After they were come to Mysia,.... Another country in Asia Minor. It is divided by Ptolomy (a) into two parts; superior Mysia is bounded by Dalmatia on the west, by Macedonia on the south, by part of Thrace on the east, and by part of the river Danube on the north; inferior Mysia is bounded on the west with part of the river Ciaber and the Danube, on the south with part of Thrace, on the north with the turn of the river Tyra, and on the east with the Euxine Pontus; but this was the European Mysia: the Mysia which seems here intended, was divided into the lesser Mysia by the Hellespont, and had Troas on the south; and into the greater Mysia by Olympus, which was bounded on the west with the lesser Mysia and Troas, on the east with Bithynia, and on the south with Asia, properly so called. By Pliny (b) it is called Aeolis, and so Jerom says (c), it was in his times; sometimes it is called Abretta and Abrettina, and of later years Thya, or Thyria: some suggest it has its name of Mysia from Mysus, the brother of Car (d), the father of the Carions; but according to the Talmudists, it had its name from Meshech, the son of Japheth, Gen 10:2 for they say (e) Meshech, , "this is Mysia"; Pliny observes (f), that there are some authors who assert that the Mysians, Brygians, and Thynnians came out of Europe, from whom they are called Mysians, Phrygians, and Bithynians, in Asia. The inhabitants of Mysia were very despicable; hence the proverb, "ultimus Mysorum", "the last of the Mysians" (g), is used for a very mean and contemptible person. The apostle was willing to preach to the wise and unwise, and disdained not to carry the Gospel to the meanest part of mankind.
They assayed to go into Bithynia; another country in Asia Minor; it makes one province with Pontus, and has the same boundaries; Pontus being at the east, and Bithynia at the west: it was bounded on the north with the Euxine sea, on the east with Galatia, on the south with Asia properly so called, and on the west with the Propontis; according to Pliny (h) it was called Cronia, afterwards Thessalis, then Maliande, (perhaps Mariandyne), and Strymonis; and Herodotus (i) reports, that the Thracians going into Asia were called Bithynians, who were first called (as they say) Strymonians, inhabiting Strymon; according to Jerom (k), it was formerly called Bebrycia, then Mygdonia, and Phrygia Major, and by the river Iera, or, as Pliny calls it, Hieras, is divided from Galatia; to which agrees Solinus (l) who says it was before Bebrycia, afterwards Migdonia, and now Bithynia, from Bithynus the king; the king; though others say, it was so called from Bithyne, a daughter of Jupiter;
but the Spirit suffered them not; the Alexandrian copy, and Beza's most ancient copy, and some others, and the Vulgate Latin, Syriac, and Ethiopic versions read, "the Spirit of Jesus": so that it was not an evil spirit, or Satan, that hindered them, who sometimes did; but they were under the direction and guidance of the divine Spirit, called, in the preceding verse, the Holy Ghost; however, the Gospel was preached here afterwards, and churches formed; of which See Gill on 1Pet 1:1.
(a) Geograph. l. 3. c. 9, 10. (b) Nat. Hist. l. 5. c. 30. (c) De locis Hebraicis, fol. 96. E. (d) Herodotus, l. 1. c. 171. (e) T. Bab. Yoma, fol. 10. 1. (f) Nat. Hist. l. 5. c. 32. (g) Ciceron. Orat. 24. pro. L. Flacco, p. 785. (h) Ib. (i) Polymnia, c. 75. (k) De locis Hebraicis, fol. 95. L. (l) Polyhistor. c. 54.
John Wesley
16:7 Coming to Mysia, and passing it by, as being a part of Asia, they attempted to go into Bithynia; but the Spirit suffered them not - Forbidding them as before. Sometimes a strong impression, for which we are not able to give any account, is not altogether to be despised.
Robert Jamieson, A. R. Fausset and David Brown
16:7 After they were come to Mysia--where, as being part of Roman Asia, they were forbidden to labor (Acts 16:8).
they assayed--or attempted
to go into--or, towards.
Bithynia--to the northeast.
but the Spirit--speaking as before.
suffered them not--probably because, (1) Europe was ripe for the labors of this missionary party; and (2) other instruments were to be honored to establish the Gospel in the eastern regions of Asia Minor, especially the apostle Peter (see 1Pet 1:1). By the end of the first century, as testified by PLINY the governor, Bithynia was filled with Christians. "This is the first time that the Holy Ghost is expressly spoken of as determining the course they were to follow in their efforts to evangelize the nations, and it was evidently designed to show that whereas hitherto the diffusion of the Gospel had been carried on in unbroken course, connected by natural points of junction, it was now to take a leap to which it could not be impelled but by an immediate and independent operation of the Spirit; and though primarily, this intimation of the Spirit was only negative, and referred but to the immediate neighborhood, we may certainly conclude that Paul took it for a sign that a new epoch was now to commence in his apostolic labors" [BAUMGARTEN].
16:816:8: Եւ անցեալ ընդ Միսիա՝ իջին ՚ի Տրովադայ[2517]։ [2517] Ոմանք. Եւ անցեալ ընդ Միւսիաց։
8. Ուստի, Միւսիայի միջով անցնելով, Տրովադա իջան:
8 Ուստի Միւսիայի քովէն անցնելով Տրովադա գացին։
Եւ անցեալ ըստ Միւսիա` իջին ի Տրովադա:

16:8: Եւ անցեալ ընդ Միսիա՝ իջին ՚ի Տրովադայ[2517]։
[2517] Ոմանք. Եւ անցեալ ընդ Միւսիաց։
8. Ուստի, Միւսիայի միջով անցնելով, Տրովադա իջան:
8 Ուստի Միւսիայի քովէն անցնելով Տրովադա գացին։
zohrab-1805▾ eastern-1994▾ western am▾
16:88: Миновав же Мисию, сошли они в Троаду.
16:8  παρελθόντες δὲ τὴν μυσίαν κατέβησαν εἰς τρῳάδα.
16:8. παρελθόντες ( having-had-came-beside ) δὲ (moreover) τὴν (to-the-one) Μυσίαν (to-a-Musia) κατέβησαν (they-had-stepped-down) εἰς (into) Τρῳάδα. (to-a-Troas)
16:8. cum autem pertransissent Mysiam descenderunt TroademAnd when they had passed through Mysia, they went down to Troas.
8. and passing by Mysia, they came down to Troas.
16:8. Then, when they had crossed through Mysia, they descended to Troas.
16:8. And they passing by Mysia came down to Troas.
And they passing by Mysia came down to Troas:

8: Миновав же Мисию, сошли они в Троаду.
16:8  παρελθόντες δὲ τὴν μυσίαν κατέβησαν εἰς τρῳάδα.
16:8. cum autem pertransissent Mysiam descenderunt Troadem
And when they had passed through Mysia, they went down to Troas.
16:8. Then, when they had crossed through Mysia, they descended to Troas.
16:8. And they passing by Mysia came down to Troas.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:8: Came down to Troas - The Troad, or part of Phrygia Minor in which the celebrated city of Troy was formerly situated. This city was first built by Dardanus, who was its king, and from whom it was called Dardania; from Tros, his grandson, it was called Troja, or Troy; and from his son, Ilus, it was called Ilium. It has been long so completely destroyed that no ascertainable vestige of it remains; insomuch that some have even doubted of its existence. Those who contend for the reality of the history of Troy suppose it to have stood on the site of the modern village Bounarbachi, about twelve miles from the sea, on an eminence, at the termination of a spacious plain.
Albert Barnes: Notes on the Bible - 1834
16:8: Came down to Troas - This was a city of Phrygia or Mysia, on the Hellespont, between Troy north, and Assos south. Sometimes the name Troas or Troad, is used to denote the whole country of the Trojans, the province where the ancient city of Troy had stood. This region was much celebrated in the early periods of Grecian history. It was here that the events recorded in the Iliad of Homer are supposed to have occurred. The city of Troy has long since been completely destroyed. Troas is several times mentioned in the New Testament, Co2 2:12; Ti2 4:13; Act 20:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:8: Troas: Act 16:11, Act 20:5; Co2 2:12; Ti2 4:13
John Gill
16:8 And they passed by Mysia,.... Without stopping or staying there, though they came to it:
came down to Troas; either the country of Troas, as the Syriac version renders it; which, according to Solinus (m), is bordered on the north part of Galatia, and was near to Lycaonia, Pisidia, and Mygdonia on the south, and to Lydia on the east, and to Mysia and Caria on the north: or rather the city of Troas, which Pliny says (n), was formerly called Antigonia, now Alexandria, a colony of the Romans. Antigonus king of Asia called it Troas at first, because it was in the country, and near where Troy stood, but afterwards he called it, according to his own name, Antigonia; but Lysimachus king of Thrace having got this city into his hands, repaired it, and called it after the name of Alexander, Alexandria; and to distinguish it from Alexandria in Egypt, and other cities of the same name in other places, it was called Alexandria Troas.
(m) lb. c. 53. (n) Hist. Nat. l. 5. c. 30.
Robert Jamieson, A. R. Fausset and David Brown
16:8 came down to Troas--a city on the northeast coast of the Ægean Sea, the boundary of Asia Minor on the west; the region of which was the scene of the great Trojan war.
16:916:9: Եւ տեսի՛լ երեւեցաւ ՚ի գիշերին Պաւղոսի. այր ոմն Մակեդովնացի կա՛յր աղաչէր զնա՝ եւ ասէր. Անցեալ ՚ի Մակեդովնիայ՝ օգնեսցե՛ս մեզ[2518]։ [2518] Բազումք. ՚Ի գիշերի Պաւղոսի... կայր եւ աղա՛՛։
9. Գիշերը Պօղոսին մի տեսիլք երեւաց. մի մակեդոնացի մարդ կանգնել աղաչում էր նրան ու ասում. «Մակեդոնիա անցի՛ր եւ օգնի՛ր մեզ»:
9 Հոն գիշերը Պօղոսին տեսիլք մը երեւցաւ. Մակեդոնացի մարդ մը կայներ կ’աղաչէր անոր ու կ’ըսէր. «Մակեդոնիա՛ անցիր եւ օգնէ՛ մեզի»։
Եւ տեսիլ երեւեցաւ ի գիշերի Պաւղոսի. այր ոմն Մակեդոնացի կայր, աղաչէր զնա եւ ասէր. Անցեալ ի Մակեդոնիա օգնեսցես մեզ:

16:9: Եւ տեսի՛լ երեւեցաւ ՚ի գիշերին Պաւղոսի. այր ոմն Մակեդովնացի կա՛յր աղաչէր զնա՝ եւ ասէր. Անցեալ ՚ի Մակեդովնիայ՝ օգնեսցե՛ս մեզ[2518]։
[2518] Բազումք. ՚Ի գիշերի Պաւղոսի... կայր եւ աղա՛՛։
9. Գիշերը Պօղոսին մի տեսիլք երեւաց. մի մակեդոնացի մարդ կանգնել աղաչում էր նրան ու ասում. «Մակեդոնիա անցի՛ր եւ օգնի՛ր մեզ»:
9 Հոն գիշերը Պօղոսին տեսիլք մը երեւցաւ. Մակեդոնացի մարդ մը կայներ կ’աղաչէր անոր ու կ’ըսէր. «Մակեդոնիա՛ անցիր եւ օգնէ՛ մեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
16:99: И было ночью видение Павлу: предстал некий муж, Македонянин, прося его и говоря: приди в Македонию и помоги нам.
16:9  καὶ ὅραμα διὰ [τῆς] νυκτὸς τῶ παύλῳ ὤφθη, ἀνὴρ μακεδών τις ἦν ἑστὼς καὶ παρακαλῶν αὐτὸν καὶ λέγων, διαβὰς εἰς μακεδονίαν βοήθησον ἡμῖν.
16:9. καὶ (And) ὅραμα (a-discerning-to) διὰ (through) νυκτὸς (of-a-night) τῷ (unto-the-one) Παύλῳ (unto-a-Paulos) ὤφθη, (it-was-beheld,"ἀνὴρ (a-man) Μακεδών (a-Makedonian) τις (a-one) ἦν (it-was) ἑστὼς (having-had-come-to-stand) καὶ (and) παρακαλῶν (calling-beside-unto) αὐτὸν (to-it) καὶ (and) λέγων (forthing,"Διαβὰς (Having-had-stepped-through) εἰς (into) Μακεδονίαν (to-a-Makedonia) βοήθησον (thou-should-have-holler-ran-unto) ἡμῖν. (unto-us)
16:9. et visio per noctem Paulo ostensa est vir macedo quidam erat stans et deprecans eum et dicens transiens in Macedoniam adiuva nosAnd a vision was shewed to Paul in the night, which was a man of Macedonia standing and beseeching him and saying: Pass over into Macedonia and help us.
9. And a vision appeared to Paul in the night; There was a man of Macedonia standing, beseeching him, and saying, Come over into Macedonia, and help us.
16:9. And a vision in the night was revealed to Paul of a certain man of Macedonia, standing and pleading with him, and saying: “Cross into Macedonia and help us!”
16:9. And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.
And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us:

9: И было ночью видение Павлу: предстал некий муж, Македонянин, прося его и говоря: приди в Македонию и помоги нам.
16:9  καὶ ὅραμα διὰ [τῆς] νυκτὸς τῶ παύλῳ ὤφθη, ἀνὴρ μακεδών τις ἦν ἑστὼς καὶ παρακαλῶν αὐτὸν καὶ λέγων, διαβὰς εἰς μακεδονίαν βοήθησον ἡμῖν.
16:9. et visio per noctem Paulo ostensa est vir macedo quidam erat stans et deprecans eum et dicens transiens in Macedoniam adiuva nos
And a vision was shewed to Paul in the night, which was a man of Macedonia standing and beseeching him and saying: Pass over into Macedonia and help us.
16:9. And a vision in the night was revealed to Paul of a certain man of Macedonia, standing and pleading with him, and saying: “Cross into Macedonia and help us!”
16:9. And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help 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
9: "Видение", бывшее Павлу ночью, как и видение Петра (X:10-17), по-видимому, не было сном, хотя и ночью, но видением в бодрственном состоянии.

"Предстал (внезапно) некий муж Македонянин...", т. е. в образе македонянина; по догадке некоторых, это был Ангел народа Македонского (Дан X:13, 20; XII:1).

Павел мог узнать, что это македонянин, или по особой одежде, которую он мог видеть на купцах македонских в своем родном торговом городе Тарсе, или же из его собственных пригласительных слов, звавших в Македонию.

Македония - большая область, прилегавшая к северо-западным берегам тогдашнего Эгейского моря (Архипелага).

"Помоги нам..." - сущность помощи не высказывается, но апостолы правильно толкуют ее как просьбу о благовествовании в Македонии Евангелия. Человечество без Христа обречено на гибель и находится в беспомощном состоянии; отсюда проповедать Христа неведущим Его значит помочь освободиться от погибели и войти в Царство Христово.
Adam Clarke: Commentary on the Bible - 1831
16:9: A vision appeared to Paul in the night - Whether this was in a dream, or whether a representation made to the senses of the apostle, we cannot tell. A man of Macedonia appeared to him, and made this simple communication, Come over into Macedonia, and help us.
Some suppose that the guardian angel of Macedonia appeared to St. Paul in a human shape; others, that it was a Divine communication made to his imagination in a dream.
Albert Barnes: Notes on the Bible - 1834
16:9: And a vision - See the notes on Act 9:10.
There stood a man - etc. The appearance of a man who was known to be of Macedonia, probably by his dress and language. Whether this was in a dream, or whether it was a representation made to the senses while awake, it is impossible to tell. The will of God was at different times made known in both these ways. Compare Mat 2:12; note, Act 10:3. Grotius supposes that this was the guardian angel of Macedonia, and refers for illustration to Dan 10:12-13, Dan 10:20-21. But there seems to be no foundation for this opinion.
Of Macedonia - This was an extensive country of Greece, having Thrace on the north, Thessaly south, Epirus west, and the Aegean Sea east. It is supposed that it was populated by Kittim, son of Javan, Gen 10:4. The kingdom rose into celebrity chiefly under the reign of Philip and his son, Alexander the Great. It was the first region in Europe in which we have any record that the gospel was preached.
And help us - That is, by preaching the gospel. This was a call to preach the gospel in an extensive pagan land, amid many trials and dangers. To this call, notwithstanding all this prospect of danger, Paul and Silas cheerfully responded, and gave themselves to the work. Their conduct was thus an example to the church. From all portions of the earth a similar call is now coming to the churches. Openings of a similar character for the introduction of the gospel are presented in all lands. Appeals are coming from every quarter, and all that seems now necessary for the speedy conversion of the world is for the church to enter into these vast fields with the self-denial, the spirit, and the zeal which characterized the apostle Paul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:9: a vision: Act 2:17, Act 2:18, Act 9:10-12, Act 10:3, Act 10:10-17, Act 10:30, Act 11:5-12, Act 18:9, Act 18:10, Act 22:17-21; Act 27:23, Act 27:24; Co2 12:1-4, Co2 12:7
Macedonia: Act 18:5, Act 19:21; Rom 15:26; Co2 7:5, Co2 8:1, Co2 9:2, Co2 11:9; Th1 1:7, Th1 1:8, Th1 4:10
Come: Act 8:26-31, Act 9:38, Act 10:32, Act 10:33, Act 11:13, Act 11:14; Rom 10:14, Rom 10:15
Geneva 1599
16:9 (5) And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.
(5) They are the ministers of the Gospel by whom he helps those who are likely to perish.
John Gill
16:9 And a vision appeared to Paul in the night,.... Either in a dream, or, it may be, when he was awake:
there stood a man of Macedonia; an angel in the form of a man; the Syriac version reads, "as a man of Macedonia", and who might appear in a Macedonian habit, or speak in the Macedonian language; or the apostle might conclude him to be so, from his making mention of Macedonia, as the place where he requested him to come, and assist:
and prayed him, saying, come over into Macedonia; Macedonia was a very large country in Europe; which formerly consisted, as Pliny (o) says, of a hundred and fifty people, or nations, and was called Emathia; it took its name of Macedonia from Macedo, a son of Jupiter, and of Thyd, a daughter of Deucalion: according to Ptolomy (p) it had on the north Dalmatia, superior Mysia and Thracia; on the west, the Ionian sea; on the south Epirus; and on the east, part of Thracia, and the gulfs of the Aegean sea. It had formerly other names besides Emathia and Macedonia, as Mygdonia and Edoma, and is now called Albania or Ronnelli. Troas, where the apostle now was, when he had this vision, was just by the Hellespont, over which he must go to Macedonia; and therefore the Macedonian prays him to "come over", adding,
and help us; by praying and preaching, to pull down the kingdom of Satan, to destroy superstition and idolatry, to enlighten the eyes of men, and turn them from darkness to light, from the power of Satan to God, and save them from utter ruin and destruction. This shows what a miserable condition this country was in; and that God had some chosen people among them to gather in, whose time was now come; and of what use and service the angels, Christ's ministering spirits, are, who are helpful in weakening the kingdom of Satan, and advancing the interest of Christ, and in spreading his Gospel, and particularly in directing the ministers of it where to preach it; though it follows not from hence, that this angel presided over the whole country, and was their tutelar angel, as some think.
(o) Hist. Nat. l. 4. c. 10. (p) Geograph. l. 3. c. 13.
John Wesley
16:9 A vision appeared to Paul by night - It was not a dream, though it was by night. No other dream is mentioned in the New Testament than that of Joseph and of Pilate's wife. A man of Macedonia - Probably an angel clothed in the Macedonian habit, or using the language of the country, and representing the inhabitants of it. Help us - Against Satan, ignorance, and sin.
Robert Jamieson, A. R. Fausset and David Brown
16:9 a vision appeared to Paul in the night--while awake, for it is not called a dream.
There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us--Stretching his eye across the Ægean Sea, from Troas on the northeast, to the Macedonian hills, visible on the northwest, the apostle could hardly fail to think this the destined scene of his future labors; and, if he retired to rest with this thought, he would be thoroughly prepared for the remarkable intimation of the divine will now to be given him. This visional Macedonian discovered himself by what he said. But it was a cry not of conscious desire for the Gospel, but of deep need of it and unconscious preparedness to receive it, not only in that region, but, we may well say, throughout all that western empire which Macedonia might be said to represent. It was a virtual confession "that the highest splendor of heathendom, which we must recognize in the arts of Greece and in the polity and imperial power of Rome, had arrived at the end of all its resources. God had left the Gentile peoples to walk in their own ways (Acts 14:2). They had sought to gain salvation for themselves; but those who had carried it farthest along the paths of natural development were now pervaded by the feeling that all had indeed been vanity. This feeling is the simple, pure result of all the history of heathendom. And Israel, going along the way which God had marked out for him, had likewise arrived at his end. At last he is in a condition to realize his original vocation, by becoming the guide who is to lead the Gentiles unto God, the only Author and Creator of man's redemption; and Paul is in truth the very person in whom this vocation of Israel is now a present divine reality, and to whom, by this nocturnal apparition of the Macedonian, the preparedness of the heathen world to receive the ministry of Israel towards the Gentiles is confirmed" [BAUMGARTEN]. This voice cries from heathendom still to the Christian Church, and never does the Church undertake the work of missions, nor any missionary go forth from it, in the right spirit, save in obedience to this cry.
16:1016:10: Եւ իբրեւ զտեսիլն ետես, վաղվաղակի՛ խնդրեցաք ելանել ՚ի Մակեդովնիայ. տեղեկացեալ թէ հրաւիրեաց զմեզ Տէր աւետարանե՛լ նոցա[2519]։ [2519] Ոմանք. Տեղեկացեալք եթէ։
10. Եւ երբ նա այդ տեսիլքը տեսաւ, իսկոյն ուզեցինք առաջ գնալ դէպի Մակեդոնիա՝ հետեւութիւն անելով, որ Տէրը մեզ հրաւիրեց, որ նրանց աւետարանենք:
10 Երբ այն տեսիլքը տեսաւ, շուտ մը ուզեցինք Մակեդոնիա երթալ, հասկնալով որ Տէրը մեզ կը հրաւիրէ անոնց աւետարան քարոզելու։
Եւ իբրեւ զտեսիլն ետես, վաղվաղակի խնդրեցաք ելանել ի Մակեդոնիա, տեղեկացեալք թէ հրաւիրեաց զմեզ Տէր աւետարանել նոցա:

16:10: Եւ իբրեւ զտեսիլն ետես, վաղվաղակի՛ խնդրեցաք ելանել ՚ի Մակեդովնիայ. տեղեկացեալ թէ հրաւիրեաց զմեզ Տէր աւետարանե՛լ նոցա[2519]։
[2519] Ոմանք. Տեղեկացեալք եթէ։
10. Եւ երբ նա այդ տեսիլքը տեսաւ, իսկոյն ուզեցինք առաջ գնալ դէպի Մակեդոնիա՝ հետեւութիւն անելով, որ Տէրը մեզ հրաւիրեց, որ նրանց աւետարանենք:
10 Երբ այն տեսիլքը տեսաւ, շուտ մը ուզեցինք Մակեդոնիա երթալ, հասկնալով որ Տէրը մեզ կը հրաւիրէ անոնց աւետարան քարոզելու։
zohrab-1805▾ eastern-1994▾ western am▾
16:1010: После сего видения, тотчас мы положили отправиться в Македонию, заключая, что призывал нас Господь благовествовать там.
16:10  ὡς δὲ τὸ ὅραμα εἶδεν, εὐθέως ἐζητήσαμεν ἐξελθεῖν εἰς μακεδονίαν, συμβιβάζοντες ὅτι προσκέκληται ἡμᾶς ὁ θεὸς εὐαγγελίσασθαι αὐτούς.
16:10. ὡς (As) δὲ (moreover) τὸ (to-the-one) ὅραμα (to-a-discerning-to) εἶδεν, (it-had-seen,"εὐθέως (unto-straight) ἐζητήσαμεν (we-sought-unto) ἐξελθεῖν (to-have-had-came-out) εἰς (into) Μακεδονίαν, (to-a-Makedonia," συνβιβάζοντες ( together-effecting-to ) ὅτι (to-which-a-one) προσκέκληται ( it-had-come-to-call-toward-unto ) ἡμᾶς (to-us,"ὁ (the-one) θεὸς (a-Deity," εὐαγγελίσασθαι ( to-have-goodly-messaged-to ) αὐτούς. (to-them)
16:10. ut autem visum vidit statim quaesivimus proficisci in Macedoniam certi facti quia vocasset nos Deus evangelizare eisAnd as soon as he had seen the vision, immediately we sought to go into Macedonia: being assured that God had called us to preach the gospel to them.
10. And when he had seen the vision, straightway we sought to go forth into Macedonia, concluding that God had called us for to preach the gospel unto them.
16:10. Then, after he saw the vision, immediately we sought to set out for Macedonia, having been assured that God had called us to evangelize to them.
16:10. And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them.
And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them:

10: После сего видения, тотчас мы положили отправиться в Македонию, заключая, что призывал нас Господь благовествовать там.
16:10  ὡς δὲ τὸ ὅραμα εἶδεν, εὐθέως ἐζητήσαμεν ἐξελθεῖν εἰς μακεδονίαν, συμβιβάζοντες ὅτι προσκέκληται ἡμᾶς ὁ θεὸς εὐαγγελίσασθαι αὐτούς.
16:10. ut autem visum vidit statim quaesivimus proficisci in Macedoniam certi facti quia vocasset nos Deus evangelizare eis
And as soon as he had seen the vision, immediately we sought to go into Macedonia: being assured that God had called us to preach the gospel to them.
16:10. Then, after he saw the vision, immediately we sought to set out for Macedonia, having been assured that God had called us to evangelize to them.
16:10. And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: "Мы положили...", т. е. решили отправиться. Здесь выражением мы Дееписатель впервые включает себя в спутники и сотрудники Апостола Павла, и в этом тоне продолжает рассказывать события, с некоторыми перерывами, до конца книги, как непосредственный свидетель-очевидец и участник этих событий.

Вероятно, он присоединился к Ап. Павлу именно в Троаде, почему и рассказ свой ведет теперь в лице - мы.
Adam Clarke: Commentary on the Bible - 1831
16:10: We endeavored to go into Macedonia - This is the first place that the historian St. Luke refers to himself: We endeavored, etc. And, from this, it has been supposed that he joined the company of Paul, for the first time, at Troas.
Assuredly gathering - Συμβιβαζοντες, Drawing an inference from the vision that had appeared.
That the Lord had called us for to preach - That is, they inferred that they were called to preach the Gospel in Macedonia, from what the vision had said, come over and help us; the help meaning, preach to us the Gospel. Instead of ὁ Κυριος, the Lord, meaning Jesus, several MSS., such as ABCE, several others, with the Coptic, Vulgate, Theophylact, and Jerome, have ὁ Θεος, God. Though this stands on very reputable authority, yet the former seems to be the better reading; for it was the Spirit of Jesus, Act 16:7, that would not suffer them to go into Bithynia, because he had designed that they should immediately preach the Gospel in Macedonia.
Albert Barnes: Notes on the Bible - 1834
16:10: We endeavored - This is the first instance in which Luke refers to himself as being in company with Paul. It is hence probable that he joined Paul and Silas about this time, and it is evident that he attended Paul in his travels, as recorded throughout the remainder of the Acts .
Assuredly gathering - Being certainly convinced.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:10: immediately: Act 10:29, Act 26:13; Psa 119:60; Pro 3:27, Pro 3:28; Co2 2:12, Co2 2:13
Geneva 1599
16:10 (6) And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them.
(6) The Saints did not easily believe every vision.
John Gill
16:10 And after he had seen the vision,.... And considered it, and related it to his companions: and when they had well weighed it, and the circumstances of it:
immediately we endeavoured to go into Macedonia; they determined upon it, and took all the proper methods, and made the necessary provisions for it. Here Luke, the writer of this history, first appears, saying, "we endeavoured"; whether he came with the apostle from Antioch, since he is commonly said to have been a physician of Antioch; or whether he met the apostle at Troas, since here is the first hint of him, is not certain:
assuredly gathering, that the Lord had called us for to preach the Gospel unto them; they concluded from the vision with great certainty, that they had a manifest call from God to go into Macedonia, and preach the Gospel to the inhabitants of it, not doubting but that they should meet with success. The Alexandrian copy, the Vulgate Latin and Ethiopic versions, read "God", instead of "Lord".
John Wesley
16:10 We sought to go into Macedonia - This is the first place in which St. Luke intimates his attendance on the apostle. And here he does it only in an oblique manner. Nor does he throughout the history once mention his own name, or any one thing which he did or said for the service of Christianity; though Paul speaks of him in the most honourable terms, Col 4:14; Ti2 4:11; and probably as the brother whose praise in the Gospel went through all the Churches, 2Cor 8:18. The same remark may be made on the rest of the sacred historians, who every one of them show the like amiable modesty.
Robert Jamieson, A. R. Fausset and David Brown
16:10 And after he had seen the vision, immediately we endeavoured to go into Macedonia--The "we," here first introduced, is a modest intimation that the historian himself had now joined the missionary party. (The modern objections to this are quite frivolous). Whether Paul's broken health had anything to do with this arrangement for having "the beloved physician" with him [WIES], can never be known with certainty; but that he would deem himself honored in taking care of so precious a life, there can be no doubt.
16:1116:11: Եւ ելեալ ՚ի Տրովադայ՝ դէպ ուղիղ գնացա՛ք ՚ի Սամոթրակէ. եւ ՚ի վաղիւ անդր ՚ի Նո՛ր քաղաք[2520]. [2520] Ոմանք. ՚Ի Նոր քաղաքն։
11. Տրովադայից դուրս գալով՝ ուղիղ գնացինք դէպի Սամոթրակէ եւ յաջորդ օրը՝ Նոր քաղաք.
11 Ուստի նաւով Տրովադայէն ելանք ու շիտակ Սամոթրակէ գացինք ու հետեւեալ օրը՝ Նէապոլիս,
Եւ ելեալ ի Տրովադայ դէպ ուղիղ գնացաք ի Սամոթրակէ, եւ ի վաղիւ անդր ի Նոր քաղաք:

16:11: Եւ ելեալ ՚ի Տրովադայ՝ դէպ ուղիղ գնացա՛ք ՚ի Սամոթրակէ. եւ ՚ի վաղիւ անդր ՚ի Նո՛ր քաղաք[2520].
[2520] Ոմանք. ՚Ի Նոր քաղաքն։
11. Տրովադայից դուրս գալով՝ ուղիղ գնացինք դէպի Սամոթրակէ եւ յաջորդ օրը՝ Նոր քաղաք.
11 Ուստի նաւով Տրովադայէն ելանք ու շիտակ Սամոթրակէ գացինք ու հետեւեալ օրը՝ Նէապոլիս,
zohrab-1805▾ eastern-1994▾ western am▾
16:1111: Итак, отправившись из Троады, мы прямо прибыли в Самофракию, а на другой день в Неаполь,
16:11  ἀναχθέντες δὲ ἀπὸ τρῳάδος εὐθυδρομήσαμεν εἰς σαμοθρᾴκην, τῇ δὲ ἐπιούσῃ εἰς νέαν πόλιν,
16:11. Ἀναχθέντες ( Having-been-led-up ) οὖν (accordingly) ἀπὸ (off) Τρῳάδος (of-a-Troas) εὐθυδρομήσαμεν (we-straight-circuited-unto) εἰς (into) Σαμοθρᾴκην, (to-a-Samothrake,"τῇ (unto-the-one) δὲ (moreover) ἐπιούσῃ (unto-being-upon) εἰς (into) Νέαν (to-New) Πόλιν, (to-a-City,"
16:11. navigantes autem a Troade recto cursu venimus Samothraciam et sequenti die NeapolimAnd sailing from Troas, we came with a straight course to Samothracia, and the day following to Neapolis.
11. Setting sail therefore from Troas, we made a straight course to Samothrace, and the day following to Neapolis;
16:11. And sailing from Troas, taking a direct path, we arrived at Samothrace, and on the following day, at Neapolis,
16:11. Therefore loosing from Troas, we came with a straight course to Samothracia, and the next [day] to Neapolis;
Therefore loosing from Troas, we came with a straight course to Samothracia, and the next [day] to Neapolis:

11: Итак, отправившись из Троады, мы прямо прибыли в Самофракию, а на другой день в Неаполь,
16:11  ἀναχθέντες δὲ ἀπὸ τρῳάδος εὐθυδρομήσαμεν εἰς σαμοθρᾴκην, τῇ δὲ ἐπιούσῃ εἰς νέαν πόλιν,
16:11. navigantes autem a Troade recto cursu venimus Samothraciam et sequenti die Neapolim
And sailing from Troas, we came with a straight course to Samothracia, and the day following to Neapolis.
16:11. And sailing from Troas, taking a direct path, we arrived at Samothrace, and on the following day, at Neapolis,
16:11. Therefore loosing from Troas, we came with a straight course to Samothracia, and the next [day] to Neapolis;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Самофракия - остров на Эгейском море, к северо-западу от Троады, верстах в 55-60: от европейского берега.

Неаполь - приморский город при Стримонском заливе - первый европейский город, в котором высадился Павел со спутниками.

Ни здесь, ни в Самофракии апостол не приступает к проповеди, поспешая в первый город тогдашней Македонии - Филиппы, верстах в 14: северо-западнее Неаполя.
Adam Clarke: Commentary on the Bible - 1831
16:11: Loosing from Troas - Setting sail from this place.
With a straight course to Samothracia - This was an island of the Aegean Sea, contiguous to Thrace, and hence called Samothracia, or the Thracian Samos. It is about twenty miles in circumference, and is now called Samandrachi by the Turks, who are its present masters.
And the next day to Neapolis - There were many cities of this name; but this was a sea-port town of Macedonia, a few miles eastward of Philippi. Neapolis signifies the new city.
Albert Barnes: Notes on the Bible - 1834
16:11: Loosing from Troas - Setting sail from this place.
To Samothracia - This was an island in the Aegean Sea not far from Thrace. It was populated by inhabitants from Samos and from Thrace, and hence called Samothracia. It was about 20 miles in circumference, and was an asylum for fugitives and criminals.
And the next day to Nepalese - This was a maritime city of Macedonia, near the borders of Thrace. It was about 10 miles from Philippi.
John Gill
16:11 Therefore loosing from Troas,.... Or setting sail from thence, which, as before observed, was the Hellespont; which was a narrow sea that divided Asia from Europe, now called Stretto di Gallipoii, or Bracci di St. Georgio: and so Pliny (q) speaking of Troas says, it lies near the Hellespont; and Jerom (r) calls it a maritime city of Asia; and it further appears to be on the sea coast, by what is said in Acts 20:6, for from Philippi hither, the apostle and his company sailed in five days, and from hence they sailed to Assos, Acts 20:6
we came with a straight course to Samothracia; which was an island in the Aegean sea, or Archipelago: it was formerly called Dardania (s), from Dardanus the, son of Jupiter by Electra, who fled hither from Italy, upon killing his brother Jasius; it had its name of Samothracia, from Thracia, near to which it was, and from the Samians who inhabited it; and it was called Samothracia to distinguish it from the island Samos in the Ionian sea; it is now called Samandrachi: Jerom (t) calls it an island in the gulf of Pagasa; of this island of Samothracia, Pliny says (u), that it was free before Hebrus, was thirty two miles from Imbrus, twenty two and a half from Lemnus, thirty eight, from the shore of Thracia, and in circumference thirty two--and that it is fullest of good havens of any in those parts; and adds, that Callimachus calls it by its ancient name Dardania; it seems it was also called Leucosia, or Leucadia, because to spectators at a distance it looked white: according to (w) Herodotus the Pelasgi first inhabited Samothracia, who with the Athenians dwelt there, and from them the Samothracians received their sacred rites and mysteries; for this island was famous for the worship of the Cabiri, or chief deities of the Gentiles, particularly Ceres, Proserpina, Pluto, Mercury, and the two brothers Castor and Pollux, Neptune, and all the sea gods; insomuch that it was called "the holy island" (x), and persons of other nations, and even of the greatest figure, were initiated into the mysteries of the Samothracians, which Pliny (y) calls the most holy; for speaking of Venus, Potho, and Phaeton, adds, who are worshipped with the most holy ceremonies of Samothracia. The apostle did not stay to preach the Gospel in this place, nor do we read of its being preached here by him at any other time, or by any other, nor of any church in this place in after ages in ecclesiastical history. The apostle and his companions are said to come hither, "with a straight course"; not only because they might have a fair gale, which brought them at once hither; but because when they were over the Hellespont, this island lay directly in their way, in a straight line to Macedonia:
and the next day to Neapolis; the Alexandrian copy reads, "the new city", as the word signifies; hence the Ethiopic version by way of interpretation renders it, "the next day we came to the new city, the name of which is Neapolis": according to Ptolomy, it was a sea port of Edonis, a part of Macedonia, and was upon the borders of Thrace; it is now called Christopoli; and was not Neapolis in Campania, nor Sychem in Samaria, which is so called, but was at a great distance from either of these. Pliny places it in Thracia, as he also does Edonis, and even Philippi (z). Jerom calls (a) it a city of Caria, but wrongly: and though we have no account of the apostles preaching in this place, and of making converts, neither now nor at any other time; yet it appears even in after ages that here was a church in this place: in the "sixth" century the bishop of it was sent to the fifth Roman synod; and in the "seventh" century one Andreas was bishop of this place, who was in the sixth synod at Constantinople (b).
(q) Nat. Hist. l. 5. c. 30. (r) De locis Hebraicis, fol. 96. K. (s) Pausanias Achaica, sive, l. 7. p. 403. Ptolom. Geograph. l. 3. c. 11. (t) Ib. fol. 96. I. (u) Nat. Hist. l. 4. c. 12. (w) Euterpe, c. 51. (x) L. Attilius in Liv. Hist. l. 45. c. 5. (y) Nat. Hist. l. 36. c. 5. (z) Ib. l. 4. c. 11, (a) De locis Hebraicis, fol. 96. F. (b) Magdeburg. Hist. Eccl cent. 6. c. 2. p. 7. cent. 7. c. 10. p. 258.
John Wesley
16:11 We ran with a straight course - Which increased their confidence that God had called them.
Robert Jamieson, A. R. Fausset and David Brown
16:11 Therefore loosing from Troas, we came--literally, "ran."
with a straight course--that is, "ran before the wind."
to Samothracia--a lofty island on the Thracian coast, north from Troas, with an inclination westward. The wind must have set in strong from the south or south-southeast to bring them there so soon, as the current is strong in the opposite direction, and they afterwards took five days to what they now did in two (Acts 20:6) [HOWSON].
next day to Neapolis--on the Macedonian, or rather Thracian, coast, about sixty-five miles from Samothracia, and ten from Philippi, of which it is the harbor.
16:1216:12: եւ անտի ՚ի Փիլիպպո՛ւս, որ է առաջի՛ն վիճակ Մակեդովնացւոց՝ քաղաք Կողովնիայ։ Եւ անդ ՚ի քաղաքին դադարեալ մեր աւո՛ւրս ինչ[2521]. [2521] Օրինակ մի. ՚Ի Փիլիպս. եւ այլ. ՚ի Փիլիպպուպօլիս։ Իսկ Ոսկան. ՚Ի Փիլիպպոս։ ՚Ի լուս՛՛. ՚ի վերայ՝ Կողովնիայ. նշանակի՝ Կորնթիս։
12. այնտեղից էլ՝ Փիլիպպէ, որ Մակեդոնիայի առաջին գաւառի մէկ քաղաքն էր՝ Կողովնիա[35]: Այնտեղ, քաղաքում մի քանի օր մնացինք:[35] Այսինքն՝ հռոմէացի գաղութարարների քաղաքը:
12 Անկէ ալ՝ Փիլիպպէ, որ է Մակեդոնիոյ մէկ մասին գլխաւոր քաղաքը՝ Կողովնիա*։ Այն քաղաքին մէջ քանի մը օր կեցանք։
եւ անտի ի Փիլիպպուս, որ է առաջին վիճակ Մակեդոնացւոց` քաղաք Կողովնիա. եւ անդ ի քաղաքին դադարեալ մեր աւուրս ինչ:

16:12: եւ անտի ՚ի Փիլիպպո՛ւս, որ է առաջի՛ն վիճակ Մակեդովնացւոց՝ քաղաք Կողովնիայ։ Եւ անդ ՚ի քաղաքին դադարեալ մեր աւո՛ւրս ինչ[2521].
[2521] Օրինակ մի. ՚Ի Փիլիպս. եւ այլ. ՚ի Փիլիպպուպօլիս։ Իսկ Ոսկան. ՚Ի Փիլիպպոս։ ՚Ի լուս՛՛. ՚ի վերայ՝ Կողովնիայ. նշանակի՝ Կորնթիս։
12. այնտեղից էլ՝ Փիլիպպէ, որ Մակեդոնիայի առաջին գաւառի մէկ քաղաքն էր՝ Կողովնիա[35]: Այնտեղ, քաղաքում մի քանի օր մնացինք:
[35] Այսինքն՝ հռոմէացի գաղութարարների քաղաքը:
12 Անկէ ալ՝ Փիլիպպէ, որ է Մակեդոնիոյ մէկ մասին գլխաւոր քաղաքը՝ Կողովնիա*։ Այն քաղաքին մէջ քանի մը օր կեցանք։
zohrab-1805▾ eastern-1994▾ western am▾
16:1212: оттуда же в Филиппы: это первый город в той части Македонии, колония. В этом городе мы пробыли несколько дней.
16:12  κἀκεῖθεν εἰς φιλίππους, ἥτις ἐστὶν πρώτη[ς] μερίδος τῆς μακεδονίας πόλις, κολωνία. ἦμεν δὲ ἐν ταύτῃ τῇ πόλει διατρίβοντες ἡμέρας τινάς.
16:12. κἀκεῖθεν (and-thither-from) εἰς (into) Φιλίππους, (to-Filippoi',"ἥτις (which-a-one) ἐστὶν (it-be) πρώτη (most-before) τῆς (of-the-one) μερίδος (of-a-portioning) Μακεδονίας (of-a-Makedonia) πόλις, (a-city,"κολωνία. (a-colonia) Ἦμεν (We-were) δὲ (moreover) ἐν (in) ταύτῃ (unto-the-one-this) τῇ (unto-the-one) πόλει (unto-a-city) διατρίβοντες ( rubbing-through ) ἡμέρας (to-days) τινάς. (to-ones)
16:12. et inde Philippis quae est prima partis Macedoniae civitas colonia eramus autem in hac urbe diebus aliquot conferentesAnd from thence to Philippi, which is the chief city of part of Macedonia, a colony. And we were in this city some days conferring together.
12. and from thence to Philippi, which is a city of Macedonia, the first of the district, a colony: and we were in this city tarrying certain days.
16:12. and from there to Philippi, which is the preeminent city in the area of Macedonia, a colony. Now we were in this city some days, conferring together.
16:12. And from thence to Philippi, which is the chief city of that part of Macedonia, [and] a colony: and we were in that city abiding certain days.
And from thence to Philippi, which is the chief city of that part of Macedonia, [and] a colony: and we were in that city abiding certain days:

12: оттуда же в Филиппы: это первый город в той части Македонии, колония. В этом городе мы пробыли несколько дней.
16:12  κἀκεῖθεν εἰς φιλίππους, ἥτις ἐστὶν πρώτη[ς] μερίδος τῆς μακεδονίας πόλις, κολωνία. ἦμεν δὲ ἐν ταύτῃ τῇ πόλει διατρίβοντες ἡμέρας τινάς.
16:12. et inde Philippis quae est prima partis Macedoniae civitas colonia eramus autem in hac urbe diebus aliquot conferentes
And from thence to Philippi, which is the chief city of part of Macedonia, a colony. And we were in this city some days conferring together.
16:12. and from there to Philippi, which is the preeminent city in the area of Macedonia, a colony. Now we were in this city some days, conferring together.
16:12. And from thence to Philippi, which is the chief city of that part of Macedonia, [and] a colony: and we were in that city abiding certain days.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Город Филиппы построен Филиппом, царем македонским, отцом Александра Великого, на месте деревни Крениды, укреплен был Филиппом ввиду близости к Фракии и назван по его имени. Дееписатель называет Филиппы первым городом в той части Македонии и колонией. Это наименование первым, не в смысле главного города, объясняется тем, что Македония тогда делилась на четыре части или округа, и тот, в котором находились Филиппы, назывался первым округом, или первой Македонией. Главным городам этой части Македонии был Амфиполис (XVII:1), а не Филиппы, которые называются первым городом, очевидно, в смысле лишь топографическом, как первый македонский город, в который должны были прийти проповедники, исполняя высшую волю о посещении Македонии.

Колония - Филиппы были в то время римской колонией, с тех пор, как Октавиан Август выселил в этот город приверженцев Антония и дал городу так называемое право италийской юрисдикции - jus italicum.
Adam Clarke: Commentary on the Bible - 1831
16:12: And from thence to Philippi - This was a town of Macedonia, in the territory of the Edones, on the confines of Thrace, situated on the side of a steep eminence. It took its name from Philip II., king of Macedon. It is famous for two battles, fought between the imperial army, commanded by Octavianus, afterwards Augustus, and Mark Antony, and the republican army, commanded by Brutus and Cassius, in which these were successful; and a second, between Octavianus and Antony on the one part, and Brutus on the other. In this battle the republican troops were cut to pieces, after which Brutus killed himself. It was to the Church in this city that St. Paul wrote the epistle that still goes under their name. This place is still in being, though much decayed, and is the see of an archbishop.
The chief city of that part of Macedonia - This passage has greatly puzzled both critics and commentators. It is well known that, when Paulus Aemilius had conquered Macedonia, he divided it into four parts, μερη, and that he called the country that lay between the rivers Strymon and Nessus, the first part, and made Amphipolis its chief city, or metropolis; Philippi, therefore, was not its chief city. But Bishop Pearce has, with great show of reason, argued that, though Amphipolis was made the chief city of it by Paulus Aemilius, yet Philippi might have been the chief city in the days of St. Paul, which was two hundred and twenty years after the division by P. Aemilius. Besides, as it was at this place that Augustus gained that victory which put him in possession of the whole Roman empire, might not he have given to it that dignity which was before enjoyed by Amphipolis? This is the most rational way of solving this difficulty; and therefore I shall not trouble the reader with the different modes that have been proposed to alter and amend the Greek text.
And a colony - That is, a colony of Rome; for it appears that a colony was planted here by Julius Caesar, and afterwards enlarged by Augustus; the people, therefore, were considered as freemen of Rome, and, from this, call themselves Romans, Act 16:21. The Jewish definition of קלניא kolonia (for they have the Latin word in Hebrew letters, as St. Luke has it. here, κολωνια, in Greek letters) is, a free city, which does not pay tribute.
Albert Barnes: Notes on the Bible - 1834
16:12: And from thence to Philippi - The former name of this city was Dathos. It was repaired and adorned by Philip, the father of Alexander the Great, and after him was called Philippi. It was famous for having been the place where several battles were fought during the civil wars of the Romans, and, among others, for the decisive battle between Brutus and Antony. At this place Brutus killed himself. To the church in this place Paul afterward wrote the Epistle which bears its name.
Which is the chief city of that part of Macedonia - This whole region had been conquered by the Romans under Paulus Aemilius. By him it was divided into four parts or provinces (Livy). The Syriac version renders it "a city of the first part of Macedonia," and there is a medal extant which also describes this region by this name. It has been proposed, therefore, to alter the Greek text in accordance with this, since it is known that Amphipolis was made the chief city by Paulus Aemilius. But it may be remarked that, although Amphipolis was the chief city in the time of Paulus Aemilius, it may have happened that in the lapse of 220 years from that time Philippi might have become the most extensive and splendid city. The Greek here may also mean simply that this was the first city to which they arrived in their travels.
And a colony - This is a Latin word, and means that this was a Roman colony. The word denotes "a city or province" which was planted or occupied by Roman citizens. It is a strong confirmation of the fact here stated by Luke, that Philippi had the rank and dignity of a Roman colony, as coins are still extant, in which Philippi is distinctly referred to as a colony. Such coins exist from the reign of Augustus to the reign of Caracalla.
Certain days - Some days.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:12: Philippi: Act 20:6; Phi 1:1; Th1 2:2
the chief: or, the first
a colony: Act 16:21
John Gill
16:12 And from thence to Philippi,.... This place is by Appianus called Datos, which was its original name; and by Diodorus Siculus, Crenidae (c), from the fountains of water, which were many and wholesome, that were about it; and it had its name Philippi, from Philip king of Macedon, father of Alexander the great, who rebuilt it (d): it is now vulgarly called Chrixopolis, that is, Chrysopolis, from the veins and mines of gold found about it; it was famous for a battle here fought between Augustus Caesar and Anthony on the one side, and Brutus and Cassius on the other, in which the latter were vanquished:
which is the chief city of that part of Macedonia; which is called Edonis, in which Ptolomy places it;
and a colony: that is, of the Romans; see Acts 16:37 and which Pliny (e) also calls a colony:
and we were in that city abiding many days; without doing anything, having no opportunity, or door opened to them to preach the Gospel; which must be a great trial of their faith, after Paul had seen such a vision, by which they were so strongly assured it was the will of God they should come and preach the Gospel here, and after they had travelled so far by sea and land; though some observe, that the word used signifies not only to abide, but to exercise themselves, by teaching and preaching the word, which it is supposed they did with success; and that the women they after met with by the river side, were such, at least some of them, who had been converted under their ministry; but the former seems to be the truest sense.
(c) Ptolom. Geograph. l. 3. c. 13. (d) Pausaniae Eliac. 2. l. 6. p. 352. Plin. Nat. Hist. l. 4. c. 11. (e) Ib.
John Wesley
16:12 The first city - Neapolis was the first city they came to in that part of Macedonia which was nearest to Asia: in that part which was farthest from it, Philippi. The river Strymon ran between them. Philippi was a Roman colony.
Robert Jamieson, A. R. Fausset and David Brown
16:12 Philippi . . . the chief--rather, perhaps, "the first"
city of that part of Macedonia--The meaning appears to be--the first city one comes to, proceeding from Neapolis. The sense given in our version hardly consists with fact.
a colony--that is, possessing all the privileges of Roman citizenship, and, as such, both exempted from scourging and (in ordinary cases) from arrest, and entitled to appeal from the local magistrate to the emperor. Though the Pisidian Antioch and Troas were also "colonies," the fact is mentioned in this history of Philippi only on account of the frequent references to Roman privileges and duties in the sequel of the chapter.
AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED. (Acts 16:12-34)
we were in that city abiding certain days--waiting till the sabbath came round: their whole stay must have extended to some weeks. As their rule was to begin with the Jews and proselytes, they did nothing till the time when they knew that they would convene for worship.
16:1316:13: յաւուր շաբաթու ելաք արտաքոյ քաղաքին առ գետա՛փնն՝ ո՛ւր համարէին աղօթս մատուցանել Պաւղոս. եւ նստեալ խօսէաք ընդ ժողովեալ կանայսն[2522]։ [2522] Ոմանք. Յաւուրն շաբա՛՛... առ գետափն. ուր համարէր աղօ՛՛։ ՚Ի բազումս պակասի. Մատուցանել Պաւղոս։
13. Շաբաթ օրը քաղաքից դուրս ելանք դէպի գետափ, ուր հրեաները սովոր էին աղօթք անել: Եւ նստած խօսում էինք հաւաքուած կանանց հետ:
13 Շաբաթ օրը քաղաքէն դուրս ելանք գետեզերքին քով՝ ուր սովորութիւն ունէին աղօթք ընելու, նստելով հաւաքուած կիներուն կը խօսէինք։
յաւուր շաբաթու ելաք արտաքոյ քաղաքին առ գետափնն ուր համարէին աղօթս մատուցանել, եւ նստեալ խօսէաք ընդ ժողովեալ կանայսն:

16:13: յաւուր շաբաթու ելաք արտաքոյ քաղաքին առ գետա՛փնն՝ ո՛ւր համարէին աղօթս մատուցանել Պաւղոս. եւ նստեալ խօսէաք ընդ ժողովեալ կանայսն[2522]։
[2522] Ոմանք. Յաւուրն շաբա՛՛... առ գետափն. ուր համարէր աղօ՛՛։ ՚Ի բազումս պակասի. Մատուցանել Պաւղոս։
13. Շաբաթ օրը քաղաքից դուրս ելանք դէպի գետափ, ուր հրեաները սովոր էին աղօթք անել: Եւ նստած խօսում էինք հաւաքուած կանանց հետ:
13 Շաբաթ օրը քաղաքէն դուրս ելանք գետեզերքին քով՝ ուր սովորութիւն ունէին աղօթք ընելու, նստելով հաւաքուած կիներուն կը խօսէինք։
zohrab-1805▾ eastern-1994▾ western am▾
16:1313: В день же субботний мы вышли за город к реке, где, по обыкновению, был молитвенный дом, и, сев, разговаривали с собравшимися [там] женщинами.
16:13  τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς πύλης παρὰ ποταμὸν οὖ ἐνομίζομεν προσευχὴν εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν.
16:13. τῇ (Unto-the-one) τε (also) ἡμέρᾳ (unto-a-day) τῶν (of-the-ones) σαββάτων (of-sabbaths) ἐξήλθομεν (we-had-came-out) ἔξω (out-unto-which) τῆς (of-the-one) πύλης (of-a-gating) παρὰ (beside) ποταμὸν (to-a-river) οὗ (of-which) ἐνομίζομεν (we-were-parceleeing-to) προσευχὴν (to-a-goodly-holding-toward) εἶναι, (to-be,"καὶ (and) καθίσαντες ( having-sat-down-to ) ἐλαλοῦμεν (we-were-speaking-unto) ταῖς (unto-the-ones) συνελθούσαις ( unto-having-had-came-together ) γυναιξίν. (unto-women)
16:13. die autem sabbatorum egressi sumus foras portam iuxta flumen ubi videbatur oratio esse et sedentes loquebamur mulieribus quae convenerantAnd upon the Sabbath day, we went forth without the gate by a river side, where it seemed that there was prayer: and sitting down, we spoke to the women that were assembled.
13. And on the sabbath day we went forth without the gate by a river side, where we supposed there was a place of prayer; and we sat down, and spake unto the women which were come together.
16:13. Then, on the Sabbath day, we were walking outside the gate, beside a river, where there seemed to be a prayer gathering. And sitting down, we were speaking with the women who had assembled.
16:13. And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted [thither].
And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted:

13: В день же субботний мы вышли за город к реке, где, по обыкновению, был молитвенный дом, и, сев, разговаривали с собравшимися [там] женщинами.
16:13  τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς πύλης παρὰ ποταμὸν οὖ ἐνομίζομεν προσευχὴν εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν.
16:13. die autem sabbatorum egressi sumus foras portam iuxta flumen ubi videbatur oratio esse et sedentes loquebamur mulieribus quae convenerant
And upon the Sabbath day, we went forth without the gate by a river side, where it seemed that there was prayer: and sitting down, we spoke to the women that were assembled.
16:13. Then, on the Sabbath day, we were walking outside the gate, beside a river, where there seemed to be a prayer gathering. And sitting down, we were speaking with the women who had assembled.
16:13. And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted [thither].
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: "В день субботний" - день синагогальных собраний иудеев (см. XIII:14).

"За город, к реке..." Какая тут разумеется река, установить трудно: едва ли только это - большая река Стримон, отстоявшая от города не менее дня пути; вернее - тут разумеется какой-нибудь небольшой поток в этой богатой потоками и ручьями местности.

"Где по обыкновению был молитвенный дом..." - греч.: ou enomizeto proseuch einai...; слав. "идеже мняшеся молитвенница быти..." Точнее сказать: где назначалось быть молитве. В таких местах строились не всегда здания, иногда это были просто открытые места, где в определенные для молитвы времена собирались иудеи. Так утверждает и св. Златоуст: "иудеи молились не только там, где была синагога, но и вне ее, назначая для этого особое место". Близость реки предпочиталась ради удобств для совершения обычных пред молитвой омовений и очищений.

"Севши разговаривали с собравшимися женщинами..." По-видимому, иудейское общество в Филиппах было очень немногочисленно (почему, может быть, и не было синагоги) и состояло преимущественно из женщин, вероятно, вышедших в замужество за язычников (ст. 1).
Adam Clarke: Commentary on the Bible - 1831
16:13: By a river side, where prayer was wont to be made - Οὑ ενομιζετο προσευχη ειναι, where it was said there was a proseucha. The proseucha was a place of prayer, or a place used for worship, where there was no synagogue. It was a large building uncovered, with seats, as in an amphitheatre. Buildings of this sort the Jews had by the sea side, and by the sides of rivers. See this subject considered at large in the note on Luk 6:12 (note). It appears that the apostles had heard from some of the Gentiles, or from some of the Jews themselves, that there was a place of prayer by the river side; and they went out in quest of it, knowing that, as it was the Sabbath, they should find some Jews there.
Spake unto the women - Probably this was before the time of their public worship, and while they were waiting for the assembling of the people in general; and Paul improved the opportunity to speak concerning Christ and salvation to the women that resorted thither.
Albert Barnes: Notes on the Bible - 1834
16:13: And on the sabbath - There is no doubt that in this city there were Jews; In the time of the apostles they were scattered extensively throughout the known world.
By a river side - What river this was is not known. It is known, however, that the Jews were accustomed to provide water, or to build their synagogues and oratories near water, for the convenience of the numerous washings before and during their religious services.
Where prayer - Where there was a place of prayer, or where prayer was commonly offered. The Greek will bear either, but the sense is the same. Places for prayer were erected by the Jews in the vicinity of cities and towns, and particularly where there were not Jewish families enough, or where they were forbidden by the magistrate to erect a synagogue. These proseuchoe, or places of prayer, were simple enclosures made of stones, in a grove or under a tree, where there would be a retired and convenient place for worship.
Was wont - Was accustomed to be offered, or where it was established by custom.
And spake unto the women ... - This was probably before the regular service of the place commenced.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:13: on: Act 13:14, Act 13:42, Act 17:2, Act 18:4, Act 20:7
sabbath: Gr. sabbath-day
where: Luk 13:10
and we: Act 16:6, Act 21:5; Mat 5:1, Mat 5:2, Mat 13:2; Luk 4:20, Luk 4:21; Joh 8:2
spake: Mar 16:15; Gal 3:28; Col 1:23
Geneva 1599
16:13 (7) And on the sabbath we went out of the city by a river side, where (e) prayer was wont to be made; and we sat down, and spake unto the women which resorted [thither].
(7) God begins his kingdom in Macedonia by the conversion of a woman, and so shows that there is no exception of persons in the Gospel.
(e) Where they customarily assembled themselves.
John Gill
16:13 And on the sabbath,.... That is, as the Syriac version renders it, "on the sabbath day"; the Jewish sabbath, the seventh day of the week; though the words may be rendered, "on a certain day of the week" agreeably to Acts 20:7 where the first of the sabbath means the first day of the week; but be this as it will, on this day,
we went out of the city by a river side; perhaps the river Strymon, which was near; the Alexandrian copy and some others, and the Vulgate Latin version read,
without the gate; and the Syriac version, "without the gates of the city"; all to the same sense: it looks as if there was no synagogue of the Jews in this place, or otherwise the apostle and his companions would have gone into that, according to their custom; and this the rather seems to be the case, since it is so particularly remarked, that at Thessalonica, the next place they stayed at there was one, Acts 17:1 and the reason might be, because that Philippi being a Roman colony, the Jews were not suffered to have one in it; wherefore Paul and his company, whether on the Jewish sabbath, or on any other day of the week, took a walk out of the city; either for the sake of a walk, or rather to converse together, and consider what was to be done, or to look out for an opportunity to preach the Gospel; and they came to a place,
where prayer was wont to be made; or as the words may be rendered, "where was thought to be a place of prayer"; a "proseucha", an oratory, or a place built and made use of for prayer; that is, as they walked along, they saw a place, which in their opinion looked like a religious house, or a place for prayer, and so made up to it, where they found some persons assembled together on that account: this sense is confirmed by several versions; the Vulgate Latin version reads, "where there seemed to be prayer", and so reads Beza's most ancient copy; and the Syriac version is very express, "for there was seen" , "an house of prayer"; to which agrees the Arabic version, "we went out to a certain place, which was thought to be a place of prayer"; to which may be added the Ethiopic version, "and we thought there was prayer there"; and that the Jews had their oratories, or prayer houses, is certain; See Gill on Lk 6:12 and that these were without the cities, and in the fields, appears from a passage of Epiphanius (f), who says,
"there were anciently places of prayer, both among the Jews, "without the city", and among the Samaritans, there was a place of prayer at Sichem, which is now called Neapolis, "without the city", in the field, about two stones distance, in form of a theatre, open to the air, and without covering, built by the Samaritans, who in all things imitated the Jews:''
and if these were commonly built by fountains and rivers, and as some think, in imitation of Isaac, who went out into the field, "to meditate"; which the Chaldee paraphrase renders, "to pray"; and is also in the same place said to come, as the Jerusalem paraphrase renders it, "to a well", or "fountain", Gen 24:62 then this clause may be rendered, "where it was usual for a prayer house to be": and then the sense is, there being no synagogue in the city, the apostle and those with him went out of it, to the river side, to look out for a prayer house; where such places were wont to be built, and they accordingly found one:
and we sat down, and spake unto the women which resorted thither; who seem to have been Jewish women, who met here to attend public prayer, there being no religious worship of the true God in the city; and among these worshippers of God was Lydia, hereafter mentioned; and worship not being begun, the apostle and his companions sat down among them, and entered into some religious conversation with them, and took the opportunity of preaching the Gospel, which was what they wanted, and were seeking after.
(f) Contr. Haeres. Tom. 2. l. 3. Haeres. 80.
John Wesley
16:13 We went out of the gate - The Jews usually held their religious assemblies (either by choice or constraint) at a distance from the heathens: by a river side - Which was also convenient for purifying themselves. Where prayer was wont to be made - Though it does not appear there was any house built there. We spake - At first in a familiar manner. Paul did not immediately begin to preach.
Robert Jamieson, A. R. Fausset and David Brown
16:13 on the sabbath day--the first after their arrival, as the words imply.
we went out of the city--rather, as the true reading is, "outside of the (city) gate."
by a river-side--one of the small streams which gave name to the place ere the city was founded by Philip of Macedon.
where prayer was wont to be made--or a prayer-meeting held. It is plain there was no synagogue at Philippi (contrast Acts 17:1), the number of the Jews being small. The meeting appears to have consisted wholly of women, and these not all Jewish. The neighborhood of streams was preferred, on account of the ceremonial washings used on such occasions.
we sat down and spake unto the women, &c.--a humble congregation, and simple manner of preaching. But here and thus were gathered the first-fruits of Europe unto Christ, and they were of the female sex, of whose accession and services honorable mention will again and again be made.
16:1416:14: Եւ կին ոմն անուն Լիդիա ծիրանավաճառ՝ ՚ի Թիւատիր քաղաքէ, երկիւղած յԱստուծոյ՝ լուա՛ւ. զորոյ Տէր իսկ եբաց զսիրտն անսա՛լ խօսիցն Պաւղոսի[2523]։ [2523] Ոմանք. Ծիրանեվաճառ... եբաց զսիրտ։ Օրինակ մի. Անսալ բանիցն Պաւ՛՛։
14. Եւ Լիդիա անունով աստուածավախ մի կին, որ Թիւատիր քաղաքից էր եւ ծիրանի զգեստներ վաճառող, լսում էր. եւ նրա սիրտը Տէրն ինքն էր բացել՝ անսալու Պօղոսի խօսքերին:
14 Եւ Թիւատիր քաղաքէն ծիրանավաճառ կին մը Լիդիա անուն, որ աստուածավախ մէկն էր, մտիկ կ’ընէր. որուն սիրտը Տէրը բացաւ որ Պօղոսին ըսածներուն ուշադրութիւն ընէ։
Եւ կին ոմն անուն Լիդիա, ծիրանավաճառ ի Թիւատիր քաղաքէ, երկիւղած յԱստուծոյ, լուաւ, զորոյ Տէր իսկ եբաց զսիրտն անսալ խօսիցն Պաւղոսի:

16:14: Եւ կին ոմն անուն Լիդիա ծիրանավաճառ՝ ՚ի Թիւատիր քաղաքէ, երկիւղած յԱստուծոյ՝ լուա՛ւ. զորոյ Տէր իսկ եբաց զսիրտն անսա՛լ խօսիցն Պաւղոսի[2523]։
[2523] Ոմանք. Ծիրանեվաճառ... եբաց զսիրտ։ Օրինակ մի. Անսալ բանիցն Պաւ՛՛։
14. Եւ Լիդիա անունով աստուածավախ մի կին, որ Թիւատիր քաղաքից էր եւ ծիրանի զգեստներ վաճառող, լսում էր. եւ նրա սիրտը Տէրն ինքն էր բացել՝ անսալու Պօղոսի խօսքերին:
14 Եւ Թիւատիր քաղաքէն ծիրանավաճառ կին մը Լիդիա անուն, որ աստուածավախ մէկն էր, մտիկ կ’ընէր. որուն սիրտը Տէրը բացաւ որ Պօղոսին ըսածներուն ուշադրութիւն ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1414: И одна женщина из города Фиатир, именем Лидия, торговавшая багряницею, чтущая Бога, слушала; и Господь отверз сердце ее внимать тому, что говорил Павел.
16:14  καί τις γυνὴ ὀνόματι λυδία, πορφυρόπωλις πόλεως θυατείρων σεβομένη τὸν θεόν, ἤκουεν, ἧς ὁ κύριος διήνοιξεν τὴν καρδίαν προσέχειν τοῖς λαλουμένοις ὑπὸ τοῦ παύλου.
16:14. καί (And) τις (a-one) γυνὴ (a-woman) ὀνόματι (unto-a-name) Λυδία, (a-Ludia) πορφυρόπωλις (a-purple-trafficker) πόλεως (of-a-city) Θυατείρων (of-Thuateiron') σεβομένη ( revering ) τὸν (to-the-one) θεόν, (to-a-Deity,"ἤκουεν, (it-was-hearing,"ἧς (of-which) ὁ (the-one) κύριος (Authority-belonged) διήνοιξεν (it-opened-up-through) τὴν (to-the-one) καρδίαν (to-a-heart) προσέχειν (to-hold-toward) τοῖς (unto-the-ones) λαλουμένοις ( unto-being-spoken-unto ) ὑπὸ (under) Παύλου. (of-a-Paulos)
16:14. et quaedam mulier nomine Lydia purpuraria civitatis Thyatirenorum colens Deum audivit cuius Dominus aperuit cor intendere his quae dicebantur a PauloAnd a certain woman named Lydia, a seller of purple, of the city of Thyatira, one that worshipped God, did hear: whose heart the Lord opened to attend to those things which were said by Paul.
14. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, one that worshipped God, heard us: whose heart the Lord opened, to give heed unto the things which were spoken by Paul.
16:14. And a certain woman, named Lydia, a seller of purple in the city of Thyatira, a worshiper of God, listened. And the Lord opened her heart to be receptive to what Paul was saying.
16:14. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard [us]: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.
And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard [us]: whose heart the Lord opened, that she attended unto the things which were spoken of Paul:

14: И одна женщина из города Фиатир, именем Лидия, торговавшая багряницею, чтущая Бога, слушала; и Господь отверз сердце ее внимать тому, что говорил Павел.
16:14  καί τις γυνὴ ὀνόματι λυδία, πορφυρόπωλις πόλεως θυατείρων σεβομένη τὸν θεόν, ἤκουεν, ἧς ὁ κύριος διήνοιξεν τὴν καρδίαν προσέχειν τοῖς λαλουμένοις ὑπὸ τοῦ παύλου.
16:14. et quaedam mulier nomine Lydia purpuraria civitatis Thyatirenorum colens Deum audivit cuius Dominus aperuit cor intendere his quae dicebantur a Paulo
And a certain woman named Lydia, a seller of purple, of the city of Thyatira, one that worshipped God, did hear: whose heart the Lord opened to attend to those things which were said by Paul.
16:14. And a certain woman, named Lydia, a seller of purple in the city of Thyatira, a worshiper of God, listened. And the Lord opened her heart to be receptive to what Paul was saying.
16:14. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard [us]: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.
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: "г. Фиатиры" - Македонская колония в Малоазийской провинции Лидии (см. прим. к 6-8: ст. )

"Торговавшая багряницею..." - porfuropwliV, порфиропродальница, торговавшая тканями, одеждами и нарядами багряного или красного цвета. Именно в Лидийской провинции и в Фиатрах производство этого рода предметов процветало, по свидетельствам древних.

"Чтущая Бога", т. е. прозелитка (см. прим. к XIII:16).
Adam Clarke: Commentary on the Bible - 1831
16:14: Lydia, a seller of purple - She probably had her name from the province of Lydia, in which the city of Thyatira was situated. The Lydian women have been celebrated for their beautiful purple manufactures.
Which worshipped God - That is, she was a proselyte to the Jewish religion; as were probably all the women that resorted hither.
Whose heart the Lord opened - As she was a sincere worshipper of God, she was prepared to receive the heavenly truths spoken by Paul and his companions; and, as she was faithful to the grace she had received, so God gave her more grace, and gave her now a Divine conviction that what was spoken by Paul was true; and therefore she attended unto the things - she believed them and received them as the doctrines of God; and in this faith she was joined by her whole family, and in it they were all baptized.
Albert Barnes: Notes on the Bible - 1834
16:14: A seller of purple - Purple was a most valuable color, obtained usually from shellfish. It was chiefly worn by princes and by the rich, and the traffic in it might be very profitable. Compare the Isa 1:18 note; Luk 16:19 note.
The city of Thyatira - This was a city of Lydia, in Asia Minor, now called Akhisar. The art of dyeing was early cultivated in the neighborhood of Thyatira, as we learn from Homer (Iliad, iv. 141), and as is confirmed by inscriptions found in that city - a circumstance which may be referred to as confirming the veracity of the statements of Luke even in his casual allusions. Several of these inscriptions have been published. See the Life and Epistles of Paul, i. 295.
Which worshipped God - A religious woman, a proselyte. See the note at Act 13:16.
Whose heart the Lord opened - See the note at Luk 24:45.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:14: Lydia: Act 16:40
Thyatira: Rev 1:11, Rev 2:18-24
worshipped: Act 8:27, Act 10:2, Act 18:7; Joh 12:20
whose: Act 11:21; Psa 110:3; Sol 5:4; Isa 50:5; Luk 24:45; Joh 6:44, Joh 6:45; Rom 9:16; Co1 3:6, Co1 3:7; Co2 3:14-16, Co2 4:4-6; Eph 1:17, Eph 1:18; Phi 2:13; Jam 1:16, Jam 1:17; Rev 3:7, Rev 3:20
Geneva 1599
16:14 (8) And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard [us]: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.
(8) The Lord opens the heart to hear the word which is preached.
John Gill
16:14 And a certain woman, named Lydia,.... Whether this woman was a Jewess or a Gentile, is not certain, her name will not determine; she might be called so from the country of Lydia, which was in Asia minor, and where was Thyatira, her native place; Horace makes frequent mention of one of this name (g) and it might be a Jewish name; we read of R. Simeon ben Lydia (h); and as these seem to be Jewish women that met at this oratory, she might be one:
a seller of purple; either of purple silks, much wore in the eastern countries; or of the purple dye, which in,
"Then Judas returned to spoil the tents, where they got much gold, and silver, and blue silk, and purple of the sea, and great riches.'' (1 Maccabees 4:23)
is called "purple of the sea", or "sea purple"; it being the blood or juice of a turbinated shell fish, which the Jews call "Chalson": this they speak of as a shellfish; hence those words (i),
"go and learn of the Chalson, for all the while it grows, its shell grows with it:''
and that purple was dyed with the blood of it, appears from the following instances; "the best fruits in the land", Gen 43:11 are interpreted (k), the things that are the most famous in the world, as the Chalson, &c. with whose blood, as the gloss on the passage says, they dye purple: and the purple dyed with this was very valuable, and fetched a good price; the tribe of Zebulun is represented (l), as complaining to God, that he had given to their brethren fields and vineyards, to them mountains and hills, to their brethren lands, and to them seas and rivers; to which it is replied, all will stand in need of thee, because of Chalson; as it is said, Deut 33:19 "They shall suck of the abundance of the seas"; the gloss upon it, interpreting the word Chalson, is, it comes out of the sea to the mountains, and with its blood they dye purple, which is sold at a very dear price. The text in Deut 33:19 is thus paraphrased by Jonathan the Targumist;
"at the shore of the sea they dwell (i.e. they of the tribe of Zebulun), and they delight themselves with (the fish) Tuny, and take Chalson, and with its blood dye purple the threads of their garments.''
And so Maimonides says (m), that they use this in dying the fringes on the borders of their garments; after they have scoured the wool, and the like, that it may take the dye, he says,
"they take of the blood of Chalson, which is a fish whose colour is like the colour of purple, and its blood is black like ink, and it is found in the salt sea,''
particularly about Tyre; so the husbandmen in Jer 52:16 are interpreted (n), they that catch Chalson from the ladder of Tyre to Chippah, or the shore; the gloss explains it, those that squeeze and press the Chalson, to fetch out its blood: and with all this agree the modern accounts given of purple, as follow;
"purple was much esteemed among the ancients, especially the Tyrian purple; which underwent more dyes than the rest, and which was almost peculiar to emperors and kings, yet this purple did not exceed that now in use.--The ancient purple was tinged, or given with the blood or juice of a precious turbinated testaceous sea fish, called by the Greeks and by the Latins "purpura".--In the seas of the Spanish West Indies, about Nicoya, is found a shell fish, which perfectly resembles the ancient "purpura", and in all probability is the very same--these are gathered very plentifully in the spring, and by rubbing one against another, yield a kind of saliva, or thick glair, resembling soft wax; but the purple dye is in the throat of the fish, and the finest part in a little white vein--the chief riches of Nicoya consist in this fish; cloth of Segovia dyed with it, is sold for twenty crowns the ell.--In the Philosoph. Transact., we have an account of a purple fish discovered in 1686, by Mr. W. Cole, on the coasts of Somersetshire, South Wales, &c, where it is found in great abundance.--The fish is a kind of "buccinum", a name given by the ancients to all fishes, whose shell bears any resemblance to a hunting horn; and it appears from Pliny, that part of the ancient purple was taken from this kind of shell fish. The Caribbee Islands have likewise their "purple" fish; it is called "burgan", being of the size of the end of the finger, and resembling our periwinkles; its shell is of a brownish azure, its flesh white, its intestines of a very bright red, the colour whereof appears through the body; and it is this that dyes that froth, which it casts when taken, and which is at first of a violet hue, bordering on blue; to oblige them to yield the greater quantity of froth, they lay them on a plate, and shake and beat them against one another, upon which the plate is immediately covered with the froth, which is received on a linen cloth, and becomes "purple", in proportion as it dries (o).''
Tit may be further observed, that the fringes which the Jews wore upon their garments, had on them a ribband of blue or purple, Num 15:38, for the word there used, is by the Septuagint rendered "purple", in Num 4:7 and sometimes "hyacinth"; and the whole fringe was by the Jews called "purple" :hence it is said (p),
"does not everyone that puts on the "purple" (i.e. the fringes on his garments) in Jerusalem, make men to wonder? and a little after, the former saints, or religious men, when they had wove in it (the garment) three parts, they put on it "the purple".''
And there were persons who traded in these things, and were called , "sellers of purple" (q), as here; that is, for the Tzitzith, or fringes for the borders of the garments, on which the ribband of blue or purple was put, as the gloss explains it: the Jews were very curious about the colour, and the dying of it; that it should be a colour that would hold and not change; and that the ribband be dyed on purpose for that use. Maimonides gives rules for the dying of it (r), and they were no less careful of whom they bought it; for they say, that "the purple" was not to be bought, but of an approved person, or one that was authorized for that purpose (s); and a scruple is raised by one, whether he had done right or no, in buying it of the family of a doctor deceased (t): now since Lydia might be a Jewess, or at least, as appears by what follows, was a proselytess of the Jewish religion, this might be her business to sell the purple for their fringes, and it may be the fringes themselves; and if this was her employment, she was thoroughly a religious person in their way, since we find, that , "sellers of purple", were free from reading
"hear O Israel", &c. Deut 6:4 and "from prayer", and from the phylacteries, &c. for this reason, because he that is employed in the commandment (in any work for it) was free from the commandment (u);''
and yet she attended at the place and time of prayer:
of the city of Thyatira; which was in Lydia, or as others say in Mysia, which was in Asia Minor; Pliny (w) seems to place it in Ionia, by the river Lycus, and says it was formerly called Pelopia and Euhippa, and it was also called Semiramis; it had its name of Thyatira from Seleucus Nicanor, who being at war with Lysimachus near this place, and hearing he had a daughter born, called it Thygateira; though others say it was so called, because that when the Mysians were about to build a city, inquiring of the gods where they should build it, were told, that they should build it where a hart was struck, and appeared running; and , because of the sacrificing of the hart, they called it Thyateira. The Turks now call it "Ak hissar", the white camp. This was Lydia's native place, from which she was now at a great distance, being either wholly removed hither, or was here upon business; for Thyatira was in Asia, and Philippi, where she now was, was in Europe:
which worshipped God; the true God, the God of Israel, and not the gods of the Gentiles, among whom she was; which shows, that she was either a Jewish woman, who had knowledge of the one true and living God, or at least a proselytess of the Jewish religion:
heard us; not alone, but with other women; and at first only externally, and not so as to understand and receive what she heard, until the efficacious grace of God was exerted upon her, signified in the following clause:
whose heart the Lord opened; which was before shut and barred, with the bars of ignorance, hardness, and unbelief. The heart of a sinner before conversion, is like a house shut up, and wholly in darkness; whatever degree of natural or moral light is in it, there is none in spiritual things; it is empty of the grace of God, of the fear of him, and love to him; it is without proper inhabitants, without God, Christ, and the Spirit; and is the habitation of devils, and the hold of every foul spirit, who delight in dark and desolate places; it is bolted and barred with unbelief, and walled up, and even petrified and hardened with sin, and is guarded and garrisoned by Satan, and its goods are kept in peace by him: and this had been the case of Lydia; but now the Lord opened her understanding, and put light into it, which was before darkness itself; as to spiritual things; by which she saw her wretched, sinful, and miserable state by nature, the insufficiency of all ways and means, and works, to justify and save her, and the necessity, suitableness, and fulness of grace and salvation by Christ; which was done by the same divine power, that at first created light in darkness: moreover, the Lord wrought upon her affections, and engaged them to divine and spiritual things; creating love in her soul to Christ, to his people, truths and ordinances; which was done by his almighty hand, taking away the stony heart, and giving an heart of flesh: he also removed the bar of unbelief, entered in himself, dispossessed Satan, and worked faith in her, to look to him, lay hold on him, and receive him, as her Saviour and Redeemer; making her willing in the day of his power, to be saved by him, and to serve him: it is a petition the Jews frequently make (x), in their prayers to God, , "that thou wouldst open my heart", in thy law; or as sometimes, open our hearts in the doctrine of thy law: not Lydia herself, nor the Apostle Paul, but the Lord opened her heart; Jehovah the Father, who commanded light out of darkness; Jehovah the Son, who has the key of the house of David; Jehovah the Spirit, who convinces of sin, righteousness, and judgment:
that she attended unto the things which were spoken of Paul; concerning the person and offices of Christ, concerning his truths and ordinances, concerning free justification by his righteousness, pardon by his blood, and everlasting salvation by him; these things she hearkened unto in another manner than she had done; before she heard, but did not attend to what she heard; but faith coming by hearing, now she hears with the hearing of faith, and understands what she hears, and cordially receives and embraces it, and put into practice what she heard, submitting to the ordinance of Christ, as follows.
(g) Carm. l. 1. ode 8, 13, 25. & l. 3. ode 9. (h) Juchasin, fol. 105. 1. (i) Shirhashirim Rabba, fol. 18. 3. (k) Bereshit Rabbi, sect. 91. fol. 79. 4. & Mattanot Cehunah in ib. (l) T. Bab. Megilla, fol. 6. 1. (m) Hilchot Tzitzith, c. 2. sect. 2. (n) T. Bab. Sabbat, fol. 26. 1. & 75. 1. (o) Chambers's Cyclopoedia in the word "Purple". (p) T. Bab. Menachot, fol. 40. 1, 2. (q) T. Bab. Pesachim, fol. 50. 2. (r) Maimon. Hilchot Tzitzith. c. 2. sect. 1, 2, 3. (s) Ib. sect. 4. (t) T. Bab. Avoda Zara, fol. 39. 1. (u) T. Bab. Succa, fol. 26. 1. (w) Nat. Hist. l. 5. c. 29. (x) Zohar in Exod. fol. 83. 1. Raziel, fol. 45. 1. & 42. 1, 2. Shaare Zion, fol. 53. 2. & 65. 1. Seder Tephillot. Ed. Basil. fol 74. 2.
John Wesley
16:14 A worshipper of God - Probably acquainted with the prophetic writings whose heart the Lord opened - The Greek word properly refers to the opening of the eyes: and the heart has its eyes, Eph 1:18. These are closed by nature and to open them is the peculiar work of God.
Robert Jamieson, A. R. Fausset and David Brown
16:14 Lydia--a common name among the Greeks and Romans.
a seller of purple, of the city of Thyatira--on the confines of Lydia and Phrygia. The Lydians, particularly the inhabitants of Thyatira, were celebrated for their dyeing, in which they inherited the reputation of the Tyrians. Inscriptions to this effect, yet remaining, confirm the accuracy of our historian. This woman appears to have been in good circumstances, having an establishment at Philippi large enough to accommodate the missionary party (Acts 16:15), and receiving her goods from her native town.
which worshipped God--that is, was a proselyte to the Jewish faith, and as such present at this meeting.
whose heart the Lord opened--that is, the Lord Jesus (see Acts 16:15; and compare Lk 24:45; Mt 11:27).
that she attended to the things . . . spoken by Paul--"showing that the inclination of the heart towards the truth originates not in the will of man. The first disposition to turn to the Gospel is a work of grace" [OLSHAUSEN]. Observe here the place assigned to "giving attention" or "heed" to the truth--that species of attention which consists in having the whole mind engrossed with it, and in apprehending and drinking it in, in its vital and saving character.
16:1516:15: Եւ իբրեւ մկրտեցաւ ինքն եւ տուն իւր, աղաչէ՛ր եւ ասէր. Եթէ համարիք զիս հաւատացեալ Տեառն, մտեալ ՚ի տուն իմ ագերո՛ւք։ Եւ բռնադատեաց տարա՛ւ զմեզ[2524]։ [2524] Ոմանք. Թէ համարիցիք զիս։ Ոսկան. Եւ բռնադատել տարաւ։
15. Եւ երբ որ մկրտուեցին ինքը եւ իր տունը, նա աղաչեց եւ ասաց. «Եթէ ինձ Տիրոջ հաւատացող էք համարում, իմ տունը մտէ՛ք եւ օթեւանեցէ՛ք»: Եւ ստիպելով՝ մեզ տարաւ:
15 Հոն մկրտուեցան ինք եւ իր տունը, եւ աղաչեց ու ըսաւ. «Եթէ զիս Տէրոջը հաւատացեալ կը սեպէք, իմ տունս մտէք բնակեցէք»։ Եւ ստիպելով տարաւ մեզ։
Եւ իբրեւ մկրտեցաւ ինքն եւ տուն իւր, աղաչէր եւ ասէր. Եթէ համարիք զիս հաւատացեալ Տեառն, մտեալ ի տուն իմ ագերուք: Եւ բռնադատեաց տարաւ զմեզ:

16:15: Եւ իբրեւ մկրտեցաւ ինքն եւ տուն իւր, աղաչէ՛ր եւ ասէր. Եթէ համարիք զիս հաւատացեալ Տեառն, մտեալ ՚ի տուն իմ ագերո՛ւք։ Եւ բռնադատեաց տարա՛ւ զմեզ[2524]։
[2524] Ոմանք. Թէ համարիցիք զիս։ Ոսկան. Եւ բռնադատել տարաւ։
15. Եւ երբ որ մկրտուեցին ինքը եւ իր տունը, նա աղաչեց եւ ասաց. «Եթէ ինձ Տիրոջ հաւատացող էք համարում, իմ տունը մտէ՛ք եւ օթեւանեցէ՛ք»: Եւ ստիպելով՝ մեզ տարաւ:
15 Հոն մկրտուեցան ինք եւ իր տունը, եւ աղաչեց ու ըսաւ. «Եթէ զիս Տէրոջը հաւատացեալ կը սեպէք, իմ տունս մտէք բնակեցէք»։ Եւ ստիպելով տարաւ մեզ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1515: Когда же крестилась она и домашние ее, то просила нас, говоря: если вы признали меня верною Господу, то войдите в дом мой и живите [у] [меня]. И убедила нас.
16:15  ὡς δὲ ἐβαπτίσθη καὶ ὁ οἶκος αὐτῆς, παρεκάλεσεν λέγουσα, εἰ κεκρίκατέ με πιστὴν τῶ κυρίῳ εἶναι, εἰσελθόντες εἰς τὸν οἶκόν μου μένετε· καὶ παρεβιάσατο ἡμᾶς.
16:15. ὡς (As) δὲ (moreover) ἐβαπτίσθη (it-was-immersed-to,"καὶ (and) ὁ (the-one) οἶκος (a-house) αὐτῆς, (of-it,"παρεκάλεσεν (it-called-beside-unto) λέγουσα (forthing,"Εἰ (If) κεκρίκατέ (ye-had-come-to-separate) με (to-me) πιστὴν (to-trusted) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) εἶναι, (to-be," εἰσελθόντες ( having-had-came-into ) εἰς (into) τὸν (to-the-one) οἶκόν (to-a-house) μου (of-me) μένετε: (ye-should-stay) καὶ (and) παρεβιάσατο ( it-beside-substained-to ) ἡμᾶς. (to-us)
16:15. cum autem baptizata esset et domus eius deprecata est dicens si iudicastis me fidelem Domino esse introite in domum meam et manete et coegit nosAnd when she was baptized, and her household, she besought us, saying: If you have judged me to be faithful to the Lord, come into my house and abide there. And she constrained us.
15. And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide . And she constrained us.
16:15. And when she had been baptized, with her household, she pleaded with us, saying: “If you have judged me to be faithful to the Lord, enter into my house and lodge there.” And she convinced us.
16:15. And when she was baptized, and her household, she besought [us], saying, If ye have judged me to be faithful to the Lord, come into my house, and abide [there]. And she constrained us.
And when she was baptized, and her household, she besought [us], saying, If ye have judged me to be faithful to the Lord, come into my house, and abide [there]. And she constrained us:

15: Когда же крестилась она и домашние ее, то просила нас, говоря: если вы признали меня верною Господу, то войдите в дом мой и живите [у] [меня]. И убедила нас.
16:15  ὡς δὲ ἐβαπτίσθη καὶ ὁ οἶκος αὐτῆς, παρεκάλεσεν λέγουσα, εἰ κεκρίκατέ με πιστὴν τῶ κυρίῳ εἶναι, εἰσελθόντες εἰς τὸν οἶκόν μου μένετε· καὶ παρεβιάσατο ἡμᾶς.
16:15. cum autem baptizata esset et domus eius deprecata est dicens si iudicastis me fidelem Domino esse introite in domum meam et manete et coegit nos
And when she was baptized, and her household, she besought us, saying: If you have judged me to be faithful to the Lord, come into my house and abide there. And she constrained us.
16:15. And when she had been baptized, with her household, she pleaded with us, saying: “If you have judged me to be faithful to the Lord, enter into my house and lodge there.” And she convinced us.
16:15. And when she was baptized, and her household, she besought [us], saying, If ye have judged me to be faithful to the Lord, come into my house, and abide [there]. And she constrained us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:15: If ye have judged me to be faithful to the Lord - The meaning seems to be this: If my present reception of the Gospel of Christ be a proof to you that I have been faithful to the Lord, in the light previously imparted, and that I am as likely to be faithful to this new grace as I have been to that already received, and, consequently, not likely by light or fickle conduct to bring any discredit on this Divine work, come into my house, and abide there. It is wrong to suppose that this woman had not received a measure of the light of God before this time.
And she constrained us - She used such entreaties and persuasions that at last they consented to lodge there.
Albert Barnes: Notes on the Bible - 1834
16:15: And when she was baptized - Apparently without any delay. Compare Act 2:41; Act 8:38. It was usual to be baptized immediately on believing.
And her household - Greek: her house ὁ οἶκος ἀυτῆς ho oikos autē s, her family. No mention is made of their having believed, and the case is one that affords a strong presumptive proof that this was an instance of household or infant baptism. Because:
(1) Her believing is particularly mentioned.
(2) it is not intimated that they believed.
(3) it is manifestly implied that they were baptized because she believed. It was the offering of her family to the Lord. It is just such an account as would now be given of a household or family that were baptized upon the faith of the parent.
If ye have judged me to be faithful - If you deem me a Christian or a believer.
And she constrained us - She urged us. This was an instance of great hospitality, and also an evidence of her desire for further instruction in the doctrines of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:15: when: Act 16:33, Act 8:12, Act 8:38, Act 11:14, Act 18:8; Co1 1:13-16
If: Eph 1:1; Phi 1:7; Plm 1:17; Pe1 5:12; Jo3 1:5
come: Gen 18:4, Gen 18:5; Jdg 19:19, Jdg 19:20; Mat 10:41; Luk 9:4, Luk 9:5, Luk 10:5-7; Rom 16:23; Gal 6:10; Heb 13:2; Jo2 1:10; Jo3 1:8
And she: Gen 19:3, Gen 33:11; Jdg 19:21; Sa1 28:23; Kg2 4:8; Luk 14:23, Luk 24:29; Co2 5:14, Co2 12:11; Heb 13:2
Geneva 1599
16:15 (9) And when she was baptized, and her household, she besought [us], saying, If ye have judged me to be faithful to the Lord, come into my house, and abide [there]. And she constrained us.
(9) An example of a godly housewife.
John Gill
16:15 And when she was baptized,.... In water, in the name of the Father, Son, and Holy Ghost, according to the commission of Christ, by the apostle, or some one of his companions; by whom she was instructed into the nature and use of this ordinance; and very likely it was performed in that river, by the side of which the oratory stood, where they were assembled:
and her household; they were baptized also, being converted at the same time; these seem to be her menial servants, who came along with her from her native place upon business, and who attended on her; accordingly the Ethiopic version renders it, "and she was baptized with all her men"; and these were believers, and are called "the brethren", Acts 16:40 hence this passage will by no means serve the cause of infant baptism: whether Lydia was a maid, a wife, or widow, cannot be said; it looks, however, as if she had no husband now, since she is mentioned as a trader herself; and whether she had any children or not, is not certain, nor can it be concluded from this clause, for there are many households that have no children; and if she had young children, it is not likely she should bring them with her to such a distant place, whither she was come upon trade and business: the pleaders for infant baptism must prove that she had children; that these were her household, or part of her household here spoken of; and that they were baptized; or this instance will be of no service to their cause:
she besought us, saying, if ye have judged me to be faithful to the Lord; this she said, not as doubting whether they had so judged of her, but as supposing it, and taking it for granted, that they had; wherefore she reasons upon it, and argues from it; and the sense is this, that seeing the apostle and his company had judged her to be a believer in Christ, by admitting her to the ordinance of baptism; and she had shown her faithfulness to him, by submitting to it, according to his will; therefore she earnestly entreated them to take up their residence at her house, whilst at Philippi: saying,
come into my house, and abide there; her faith soon worked by love; and by the fruits of righteousness which followed upon it, it appeared to be true and genuine: and she constrained us; Paul and Silas, and Timothy and Luke, and whoever else were in company; she not only invited them, but obliged them to go with her; she would take no denial, and by her arguments, entreaties, and importunity, as it were forced them, and prevailed upon them to go with her.
John Wesley
16:15 She was baptized and her family - Who can believe that in so many families there was no infant? Or that the Jews, who were so long accustomed to circumcise their children, would not now devote them to God by baptism? She entreated us - The souls of the faithful cleave to those by whom they were gained to God. She constrained us - By her importunity. They did not immediately comply, lest any should imagine they sought their own profit by coining into Macedonia.
Robert Jamieson, A. R. Fausset and David Brown
16:15 And when . . . baptized . . . and her household--probably without much delay. The mention of baptism here for the first time in connection with the labors of Paul, while it was doubtless performed on all his former converts, indicates a special importance in this first European baptism. Here also is the first mention of a Christian household. Whether it included children, also in that case baptized, is not explicitly stated; but the presumption, as in other cases of household baptism, is that it did. Yet the question of infant baptism must be determined on other grounds; and such incidental allusions form only part of the historical materials for ascertaining the practice of the Church.
she besought us, saying, If ye have judged me to be faithful to the Lord--the Lord Jesus; that is, "By the faith on Him which ye have recognized in me by baptism." There is a beautiful modesty in the expression.
And she constrained us--The word seems to imply that they were reluctant, but were overborne.
16:1616:16: Եւ եղեւ մինչդեռ երթայաք մեք յաղօթս, պատահեաց մեզ աղախին ոմն՝ զոր ունէր ա՛յս հարցուկ. որ շահս բազո՛ւմս տայր տերանց իւրոց մոլելովն[2525]։ [2525] Բազումք. Մինչ երթայաք մեք։ Ոսկան. Որ ունէր զայս հարցուկ։
16. Եւ մինչ մենք աղօթելու էինք գնում, մեզ հանդիպեց մի աղախին, որին մի հարցուկ՝ չար ոգի էր բռնել. սա գուշակութիւններով իր տէրերին մեծ օգուտ էր տալիս:
16 Օր մը՝ երբ մենք աղօթքի կ’երթայինք, աղախին մը պատահեցաւ մեզի, որ հարցուկ ոգի ունէր եւ գուշակութիւն ընելով՝ իր տէրերուն շատ վաստակ կը բերէր։
Եւ եղեւ մինչ երթայաք մեք յաղօթս, պատահեաց մեզ աղախին ոմն զոր ունէր այս հարցուկ. որ շահս բազումս տայր տերանց իւրոց մոլելովն:

16:16: Եւ եղեւ մինչդեռ երթայաք մեք յաղօթս, պատահեաց մեզ աղախին ոմն՝ զոր ունէր ա՛յս հարցուկ. որ շահս բազո՛ւմս տայր տերանց իւրոց մոլելովն[2525]։
[2525] Բազումք. Մինչ երթայաք մեք։ Ոսկան. Որ ունէր զայս հարցուկ։
16. Եւ մինչ մենք աղօթելու էինք գնում, մեզ հանդիպեց մի աղախին, որին մի հարցուկ՝ չար ոգի էր բռնել. սա գուշակութիւններով իր տէրերին մեծ օգուտ էր տալիս:
16 Օր մը՝ երբ մենք աղօթքի կ’երթայինք, աղախին մը պատահեցաւ մեզի, որ հարցուկ ոգի ունէր եւ գուշակութիւն ընելով՝ իր տէրերուն շատ վաստակ կը բերէր։
zohrab-1805▾ eastern-1994▾ western am▾
16:1616: Случилось, что, когда мы шли в молитвенный дом, встретилась нам одна служанка, одержимая духом прорицательным, которая через прорицание доставляла большой доход господам своим.
16:16  ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις αὐτῆς μαντευομένη.
16:16. Ἐγένετο ( It-had-became ) δὲ (moreover) πορευομένων ( of-traversing-of ) ἡμῶν (of-us) εἰς (into) τὴν (to-the-one) προσευχὴν (to-a-goodly-holding-toward,"παιδίσκην (to-childed-of) τινὰ (to-a-one) ἔχουσαν (to-holding) πνεῦμα (to-a-currenting-to) πύθωνα (to-a-Puthon) ὑπαντῆσαι (to-have-under-ever-a-oned-unto) ἡμῖν, (unto-us,"ἥτις (which-a-one) ἐργασίαν (to-a-working-unto) πολλὴν (to-much) παρεῖχεν (it-was-holding-beside) τοῖς (unto-the-ones) κυρίοις ( unto-authority-belonged ) αὐτῆς (of-it) μαντευομένη : ( auguring-of )
16:16. factum est autem euntibus nobis ad orationem puellam quandam habentem spiritum pythonem obviare nobis quae quaestum magnum praestabat dominis suis divinandoAnd it came to pass, as we went to prayer, a certain girl having a pythonical spirit met us, who brought to her masters much gain by divining.
16. And it came to pass, as we were going to the place of prayer, that a certain maid having a spirit of divination met us, which brought her masters much gain by soothsaying.
16:16. Then it happened that, as we were going out to prayer, a certain girl, having a spirit of divination, met with us. She was a source of great profit to her masters, through her divining.
16:16. And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying:
And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying:

16: Случилось, что, когда мы шли в молитвенный дом, встретилась нам одна служанка, одержимая духом прорицательным, которая через прорицание доставляла большой доход господам своим.
16:16  ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις αὐτῆς μαντευομένη.
16:16. factum est autem euntibus nobis ad orationem puellam quandam habentem spiritum pythonem obviare nobis quae quaestum magnum praestabat dominis suis divinando
And it came to pass, as we went to prayer, a certain girl having a pythonical spirit met us, who brought to her masters much gain by divining.
16:16. Then it happened that, as we were going out to prayer, a certain girl, having a spirit of divination, met with us. She was a source of great profit to her masters, through her divining.
16:16. And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: "Когда шли в молитвенный дом..." - poreuomenwn hmwn eiV proseuchn... - точнее слав.: "идущим нам на молитву..." (ст. 13), т. е. на обычное место, для нее назначенное. Это было, вероятно, в одну из следующих суббот (ср. ст. 17).

"Одержимая духом прорицательным...", слав.: имущая дух пытлив... греч.: ecousa pneuma PuqwnoV... - дух Пифона, Пифийского змия, Пифийского божества, способность прорицания, прозрения того, что скрыто для обыкновенных людей, и предсказания будущего.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Expulsion of an Evil Spirit; Persecution of Philippi.
16 And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: 17 The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation. 18 And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour. 19 And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers, 20 And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, 21 And teach customs, which are not lawful for us to receive, neither to observe, being Romans. 22 And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them. 23 And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely: 24 Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.

Paul and his companions, though they were for some time buried in obscurity at Philippi, yet now begin to be taken notice of.

I. A damsel that had a spirit of divination caused them to be taken notice of, by proclaiming them to be the servants of God. Observe,

1. The account that is given of this damsel: She was pythonissa, possessed with such a spirit of divination as that damsel was by whom the oracles of Apollo at Delphos were delivered; she was actuated by an evil spirit, that dictated ambiguous answers to those who consulted her, which served to gratify their vain desire of knowing things to come, but often deceived them. In those times of ignorance, infidelity, and idolatry, the devil, by the divine permission, thus led men captive at his will; and he could not have gained such adoration from them as he had, if he had not pretended to give oracles to them, for by both his usurpation is maintained as the god of this world. This damsel brought her masters much gain by soothsaying; many came to consult this witch for the discovery of robberies, the finding of things lost, and especially to be told their fortune, and none came but with the rewards of divination in their hands, according to the quality of the person and the importance of the case. Probably there were many that were thus kept for fortune-tellers, but, it should seem, this was more in repute than any of them; for, while others brought some gain, this brought much gain to her masters, being consulted more than any other.

2. The testimony which this damsel gave to Paul and his companions: She met them in the street, as they were going to prayer, to the house of prayer, or rather to the work of prayer there, v. 16. They went thither publicly, every body knew whither they were going, and what they were going to do. If what she did was likely to be any distraction to them, or a hindrance in their work, it is observable how subtle Satan is, that great tempter, in taking the opportunity to give us diversion when we are going about any religious exercises, to ruffle us and to put us out of temper when we need to be most composed. When she met with them she followed them, crying, "These men, how contemptible soever they look and are looked upon, are great men, for they are the servants of the most high God, and men that should be very welcome to us, for they show unto us the way of salvation, both the salvation that will be our happiness, and the way to it that will be our holiness."

Now, (1.) This witness is true; it is a comprehensive encomium on the faithful preachers of the gospel, and makes their feet beautiful, Rom. x. 15. Though they are men subject to like passions as we are, and earthen vessels, yet, [1.] "They are the servants of the most high God; they attend on him, are employed by him, and are devoted to his honour, as servants; they come to us on his errands, the message they bring is from him, and they serve the purposes and interest of his kingdom. The gods we Gentiles worship are inferior beings, therefore not gods, but these men belong to the supreme Numen, to the most high God, who is over all men, over all gods, who made us all, and to whom we are all accountable. They are his servants, and therefore it is our duty to respect them, and harken to them for their Master's sake, and it is at our peril if we affront them." [2.] "They show unto us the way of salvation." Even the heathen had some notion of the miserable deplorable state of mankind, and their need of salvation, and it was what they made some enquiries after. "Now," saith she, "these men are the men that show us what we have in vain sought for in our superstitious profitless application to our priests and oracles." Note, God has, in the gospel of his Son, plainly shown us the way of salvation, has told us what we must do that we may be delivered from the misery to which by sin we have exposed ourselves.

But, (2.) How came this testimony from the mouth of one that had a spirit of divination? Is Satan divided against himself? Will he cry up those whose business it is to pull him down? We may take it either, [1.] As extorted from this spirit of divination for the honour of the gospel by the power of God; as the devil was forced to say of Christ (Mark i. 24): I know thee who thou art, the Holy One of God. The truth is sometimes magnified by the confession of its adversaries, in which they are witnesses against themselves. Christ would have this testimony of the damsel to rise up in judgment against those at Philippi who slighted and persecuted the apostles; though the gospel needed no such testimony, yet it shall serve to add to their commendation that the damsel whom they looked upon as an oracle in other things proclaimed the apostles God's servants. Or, [2.] As designed by the evil spirit, that subtle serpent, to the dishonour of the gospel; some think she designed hereby to gain credit to herself and her prophecies, and so to increase her master's profit by pretending to be in the interest of the apostles, who, she thought, had a growing reputation, or to curry favour with Paul, that he might not separate her and her familiar. Others think that Satan, who can transform himself into an angel of light, and can say anything to serve a turn, designed hereby to disgrace the apostles; as if these divines were of the same fraternity with their diviners, because they were witnessed to by them, and then the people might as well adhere to those they had been used to. Those that were most likely to receive the apostles' doctrine were such as were prejudiced against these spirits of divination, and therefore would, by this testimony, be prejudiced against the gospel; and, as for those who regarded these diviners, the devil thought himself sure of them.

II. Christ caused them to be taken notice of, by giving them power to cast the devil out of this damsel. She continued many days clamouring thus (v. 18); and, it should seem, Paul took no notice of her, not knowing but it might be ordered of God for the service of his cause, that she should thus witness concerning his ministers; but finding perhaps that it did them a prejudice, rather than any service, he soon silenced her, by casting the devil out of her. 1. He was grieved. It troubled him to see the damsel made an instrument of Satan to deceive people, and to see the people imposed upon by her divinations. It was a disturbance to him to hear a sacred truth so profaned, and good words come out of such a wicked mouth with such and evil design. Perhaps they were spoken in an ironical bantering way, as ridiculing the apostles' pretensions, and mocking them, as when Christ's persecutors complimented him with Hail, king of the Jews; and then justly might Paul be grieved, as any good man's heart would be, to hear any good truth of God bawled out in the streets in a canting jeering way. 2. He commanded the evil spirit to come out of her. He turned with a holy indignation, angry both at the flatteries and at the reproaches of the unclean spirit, and said, I command thee in the name of Jesus Christ to come out of her; and by this he will show that these men are the servants of the living God, and are able to prove themselves so, without her testimony: her silence shall demonstrate it more than her speaking could do. Thus Paul shows the way of salvation indeed, that it is by breaking the power of Satan, and chaining him up, that he may not deceive the world (Rev. xx. 3), and that this salvation is to be obtained in the name of Jesus Christ only, as in his name the devil was now cast out and by no other. It was a great blessing to the country when Christ by a word cast the devil out of those in whom he frightened people and molested them so that no man might pass by that way (Matt. viii. 28); but it was a much greater kindness to the country when Paul now, in Christ's name, cast the devil out of one who deceived people and imposed upon their credulity. Power went along with the word of Christ, before which Satan could not stand, but was forced to quit his hold, and in this case it was a strong hold: He came out the same hour.

III. The masters of the damsel that was dispossessed caused them to be taken notice of, by bringing them before the magistrates for doing it, and laying it to their charge as their crime. The preachers of the gospel would never have had an opportunity of speaking to the magistrates if they had not been brought before them as evil doers. Observe here,

1. That which provoked them was, that, the damsel being restored to herself, her masters saw that the hope of their gain was gone, v. 19. See here what evil the love of money is the root of! If the preaching of the gospel ruin the craft of the silversmiths (ch. xix. 24), much more the craft of the soothsayers; and therefore here is a great outcry raised, when Satan's power to deceive is broken: the priests hated the gospel because it turned men from the blind service of dumb idols, and so the hope of their gains was gone. The power of Christ, which appeared in dispossessing the woman, and the great kindness done to her in delivering her out of Satan's hand, made no impression upon them when they apprehended that they should hereby lose money.

2. The course they took with them was to incense the higher powers against them, as men fit to be punished: They caught them as they went along, and, with the utmost fury and violence, dragged them into the marketplace, where public justice was administered. (1.) They brought them to the rulers, their justices of peace, to do by them as men taken into the hands of the law, the duumviri. (2.) From them they hurried them to the magistrates, the prætors or governors of the city, tois strategois--the officers of the army, so the word signifies; but it is taken in general for the judges or chief rulers: to them they brought their complaint.

3. The charge they exhibited against them was that they were the troublers of the land, v. 20. They take it for granted that these men are Jews, a nation at this time as much an abomination to the Romans as they had long ago been to the Egyptians. Piteous was the case of the apostles, when it was turned to their reproach that they were Jews, and yet the Jews were their most violent persecutors! (1.) The general charge against them is that they troubled the city, sowed discord, and disturbed the public peace, and occasioned riots and tumults, than which nothing could be more false and unjust, as was Ahab's character of Elijah (1 Kings xviii. 17): Art thou he that troubleth Israel? If they troubled the city, it was but like the angel's troubling the water of Bethesda's pool, in order to healing-shaking, in order to a happy settlement. Thus those that rouse the sluggards are exclaimed against for troubling them. (2.) The proof of this charge is their teaching customs not proper to be admitted by a Roman colony, v. 21. The Romans were always very jealous of innovations in religion. Right or wrong, they would adhere to that, how vain soever, which they had received by tradition from their fathers. No foreign nor upstart deity must be allowed, without the approbation of the senate; the gods of their country must be their gods, true or false. This was one of the laws of the twelve tables. Hath a nation changed their gods? It incensed them against the apostles that they taught a religion destructive of polytheism and idolatry, and preached to them to turn from those vanities. This the Romans could not bear: "If this grow upon us, in a little while we shall lose our religion."

IV. The magistrates, by their proceedings against them, caused them to be taken notice of.

1. By countenancing the persecution they raised the mob upon them (v. 22): The multitude rose up together against them, and were ready to pull them to pieces. It has been the artifice of Satan to make God's ministers and people odious to the commonalty, by representing them as dangerous men, who aimed at the destruction of the constitution and the changing of the customs, when really there has been no ground for such an imputation.

2. By going on to an execution they further represented them as the vilest malefactors: They rent off their clothes, with rage and fury, not having patience till they were taken off, in order to their being scourged. This the apostle refers to when he speaks of their being treated at Philippi, 1 Thess. ii. 2. The magistrates commanded that they should be whipped as vagabonds, by the lictors or beadles who attended the prætors, and carried rods with them for that purpose; this was one of those three times that Paul was beaten with rods, according to the Roman usage, which was not under the compassionate limitation of the number of stripes not to exceed forty, which was provided by the Jewish law. It is here said that they laid many stripes upon them (v. 23), without counting how many, because they seemed vile unto them, Deut. xxv. 3. Now, one would think, this might have satiated their cruelty; if they must be whipped, surely they must be discharged. No, they are imprisoned, and it is probable the present purpose was to try them for their lives, and put them to death; else why should there be such care taken to prevent their escape? (1.) The judges made their commitment very strict: They charged the jailer to keep them safely, and have a very watchful eye upon them, as if they were dangerous men, that either would venture to break prison themselves or were in confederacy with those that would attempt to rescue them. Thus they endeavoured to render them odious, that they might justify themselves in the base usage they had given them. (2.) The jailer made their confinement very severe (v. 24): Having received such a charge, though he might have kept them safely enough in the outer prison, yet he thrust them into the inner prison. He was sensible that the magistrates had a great indignation against these men, and were inclined to be severe with them, and therefore he thought to ingratiate himself with them, by exerting his power likewise against them to the uttermost. When magistrates are cruel, it is no wonder that the officers under them are so too. He put them into the inner prison, the dungeon, into which none were usually put but condemned malefactors, dark at noon-day, damp and cold, dirty, it is likely, and every way offensive, like that into which Jeremiah was let down (Jer. xxxviii. 6); and, as if this were not enough, he made their feet fast in the stocks. Perhaps, having heard a report of the escape of the preachers of the gospel out of prison, when the doors were fast barred (ch. v. 19; xii. 9), he thought he would be wiser than other jailers had been, and therefore would effectually secure them by fastening them in the stocks; and they were not the first of God's messengers that had their feet in the stocks; Jeremiah was so treated, and publicly too, in the high-gate of Benjamin (Jer. xx. 2); Joseph had his feet hurt with fetters, Ps. cv. 18. Oh what hard usage have God's servants met with, as in the former days, so in the latter times! Witness the Book of Martyrs, martyrs in queen Mary's time.
Adam Clarke: Commentary on the Bible - 1831
16:16: As we went to prayer - Εις προσευχην, Into the proseucha: see on Act 16:13 (note), and on Luk 6:12 (note). The article, την, is added here by ABCE, several others, Origen and Theophylact: thus makes the place more emphatic, and seems to determine the above meaning of προσευχην to be right - not the act of prayer or praying to God, but the place, the oratory, in which these proselytes assembled for the purpose of praying, reading the law and the prophets, and such like exercises of devotion. It appears that the apostles spent dome time here; as it is evident, from this and the following verses, that they often resorted to this place to preach the Gospel.
Possessed with a spirit of divination - Εχουσαν πνευμα πυθωνος, Having a spirit of Python, or of Apollo. Pytho was, according to fable, a huge serpent, that had an oracle at Mount Parnassus, famous for predicting future events; Apollo slew this serpent, and hence he was called Pythius, and became celebrated as the foreteller of future events; and all those, who either could or pretended to predict future events, were influenced by the spirit of Apollo Pythius. As often-times the priestesses of this god became greatly agitated, and gave answers apparently from their bellies, when their mouths remained close, πυθων was applied to the εγγαϚριμυθοι, or ventriloquists. Hesychius defines πυθων, δαιμονιον μαντικον, a divining demon; and it was evidently such a one that possessed this young woman, and which Paul expelled, Act 16:18. See on this subject the notes on Lev 19:31 (note), and Deu 18:11 (note).
Brought her masters much gain by soothsaying - Μαντευουενη, By divination, or what we call telling fortunes. Our term soothsaying coming from the Anglo-Saxon, truth, and to say, i.e. truth saying, or saying the truth. For, as it was supposed among the heathen that such persons spoke by the inspiration of their god, consequently what they said must be true. However, our translators might have used a term here that would not have been so creditable to this Pythoness; for, what she said concerning the apostles excepted, she certainly could not be supposed to tell the truth, while her inspiration came from him who is the father of lies. But Satan will sometimes conceal himself under the guise of truth, that he may the more effectually deceive. See below.
Albert Barnes: Notes on the Bible - 1834
16:16: As we went to prayer - Greek: as we were going to the proseuche, 'the place of prayer, Act 16:13. Whether this was on the same day in which the conversion of Lydia occurred, or at another time, is not mentioned by the historian.
A certain damsel - A maid, a young woman.
Possessed with a spirit of divination - Greek: Python. See the margin. Python, or Pythios, was one of the names of Apollo, the Grecian god of the fine arts, of music, poetry, medicine, and eloquence. Of these he was esteemed to have been the inventor. He was reputed to be the third son of Jupiter and Latona. He had a celebrated temple and oracle at Delphi, which was resorted to from all parts of the world, and which was perhaps the only oracle that was in universal repute. The name Python is said to have been given him because, as soon as he was born, he destroyed with arrows a serpent of that name, that had been sent by Juno to persecute Latona; hence, his common name was the Pythian Apollo. He had temples on Mount Parnassus, at Delphi, Delos, Claros, Tenedos, etc., and his worship was almost universal. In the celebrated oracle at Delphi, the priestess of Apollo pretended to be inspired; became violently agitated during the periods of pretended inspiration; and during those periods gave such responses to inquirers as were regarded as the oracles of the god. Others, it is probable, would also make pretensions to such inspiration; and the art of fortune-telling, or of jugglery, was extensively practiced, and was the source of much gain. See the notes on Act 8:8-10. What was the cause of this extensive delusion in regard to the oracle at Delphi it is not necessary now to inquire. It is plain that Paul regarded this as a case of demoniacal possession, and treated it accordingly.
Her masters - Those in whose employ she was.
By soothsaying - Pretending to foretell future events.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:16: as: Act 16:13
possessed: Act 16:18, Act 8:9-11; Exo 7:11, Exo 7:12; Deu 13:1-3, Deu 18:9-11; Sa1 28:7; Ch1 10:13; Isa 8:19; Gal 5:20; Ti2 3:8
divination: or, Python
which: Act 19:24; Ti1 6:10; Pe2 2:3; Rev 18:11-13
Geneva 1599
16:16 (10) And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of (f) divination met us, which brought her masters much gain by soothsaying:
(10) Satan transforms himself into an angel of light, and covets to enter by undermining, but Paul openly stops him, and casts him out.
(f) This is a sure sign of the god Apollo, who would give answers to those that asked him.
John Gill
16:16 And it came to pass as we went to prayer,.... That is, to the house of prayer, or to the oratory, as they were in the way to it; for this is not to be understood of their just going to the act, or duty of prayer; for the damsel that now met them, is said to follow them, and to do so for many days, one after another; and it was by their going to the prayer house, that she knew what they were; and besides, the phrase of "going to prayer", as used by us, for the act or duty of prayer, is a mere Anglicism, and unknown to the eastern writers: now this their going to the oratory, was after they had been at Lydia's house, and had been entertained and refreshed there; whether this was on the same day that she was converted and baptized, is not certain: however, so it was, that
a certain damsel possessed with a spirit of divination, met us; in the Greek text it is, "the spirit of Python"; the Alexandrian copy and the Vulgate Latin version read, "the spirit Python"; the same with Apollo, who was called Pythius, as was his oracle, from the people coming to him, to inquire of him and consult with him, about difficult matters (y); or rather from the Hebrew word which signifies a serpent; and so Apollo is said to have his name Pythius, from his killing the serpent Typhon, or Python (z); hence the city of Delphos, where was the oracle of Apollo, was called Pytho (a); the prophetess that sat upon the golden tripos, and delivered out the oracles, Pythia; and the feasts and plays instituted to the honour of Apollo, were called the Pythian feasts and plays, and the place of the oracle Pythium (b): and so this maid, or the spirit in her, pretended to divine and foretell things to come; and the Arabic renders it, "an unclean spirit, foretelling future things": the Jews (c) make this spirit of Python, to be the same with Ob, which we render a familiar spirit, Lev 20:27 and the Septuagint by "Engastrimythos", a ventriloquist, one that seemed to speak out of his belly, and pretended to predict future events; and most of the versions in the Polyglot Bible render it by "Python", the word here used: so the Jews say (d), that a master of Ob (as the woman of Endor is called the mistress of Ob), , this is "Python": and so Jarchi on Deut 18:11 explains the word, and adds, that it is one that speaks out of his arm holes, as those sort of people did from several parts of their bodies, and even from their secret parts: the word signifies a bottle, and they were called masters or mistresses of the bottle; either because the place on which they sat, and from whence they gave forth their oracles, was in the form of one; or they made use of a bottle in their divinations; or as Schindler (e) observes, being possessed, they swelled and were inflated like bottles; and being interrogated, they gave forth answers out of their bellies, concerning things past, present, and to come: and this speaking out of their bellies might be done, without the possession of a real spirit, and much less was it from God, as Plutarch (f), an Heathen himself, observes;
"it is foolish and childish, to think that God, as the ventriloquists formerly called Eurycleans, and now Pythonists, should hide himself in the bodies of the prophets, using their mouths and voices as instruments to speak with, for this was done by turning their voices down their throats.''
The first of this sort was one Eurycles, of whom Aristophanes (g) makes mention; and the Scholiast upon him says, that he was a ventriloquist, and was said by the Athenians to prophesy by a "demon" that was in him, when it was only an artificial way of speaking; Tertullian affirms he had seen such women that were ventriloquists, from whose secret parts a small voice was heard, as they sat and gave answers to things asked: Caelius Rhodiginus writes, that he often saw a woman a ventriloquist, at Rhodes, and in a city of Italy his own country; from whose secrets, he had often heard a very slender voice of an unclean spirit, but very intelligible, tell strangely of things past or present, but of things to come, for the most part uncertain, and also often vain and lying; and Wierus relates of one Peter Brabantius, who as often as he would, could speak from the lower part of his body, his mouth being open, but his lips not moved, whereby he deceived many by this cunning; and there was a man at court in King James the First's time here in England, who could act this imposture in a very lively manner (h): but now whether the spirit that was in this maid was a cheat, an imposture of this kind, is not so easy to say; it seems by the dispossession that follows, that it was a real spirit that possessed her; though some think it was no other than a deluding, devilish, imposture:
which brought her masters much gain by soothsaying: divining or prophesying; it seems she had many masters, who had a propriety in her, and shared the gain she brought; unless by them are meant her master and mistress: vast treasures were brought to the temple at Delphos, by persons that applied to the Pythian oracle there; and great quantities were got by particular persons, who pretended to such a spirit, by which they told fortunes, and what should befall people hereafter, or where their lost or stolen goods were, and such like things; and of such sort were the magical boys and servants Pignorius (i) makes mention of, out of Apuleius, Porphyry, and others, who either for gain or pleasure, performed many strange things.
(y) Phurnutus de natura deorum, p. 94. Vid. Schol. Aristoph. Plut. p. 6. & Macrob. Saturnal. l. 1. c. 17. (z) Homer. Hymn. in Apollo, v. 372, &c. (a) Pausan. l. 10. p. 619. (b) Alex. ab. Alex. Genial. Dier. l. 6. c. 2. (c) R. Moses Kotsensis Mitzvot Tora, pr. neg. 36, 38. (d) Misn. Sanhedrin, c. 7. sect. 7. (e) Lex. Pentaglott. col. 34. (f) De defectu oracul. p. 691. (g) Vespae, p. 502. (h) See Webster's Displaying of supposed Witchcraft, p. 122, 124. (i) De Servis, p. 355.
Robert Jamieson, A. R. Fausset and David Brown
16:16 as we went to prayer--The words imply that it was on their way to the usual place of public prayer, by the river-side, that this took place; therefore not on the same day with what had just occurred.
a . . . damsel--a female servant, and in this case a slave (Acts 16:19).
possessed of a spirit of divination--or, of Python, that is, a spirit supposed to be inspired by the Pythian Apollo, or of the same nature. The reality of this demoniacal possession is as undeniable as that of any in the Gospel history.
16:1716:17: Նա զհետ եղեալ Պաւղոսի՛ եւ մեր՝ աղաղակէ՛ր եւ ասէր. Արքս այս ծառա՛յք Աստուծոյ Բարձրելոյ են, որ պատմեն ձեզ զճանապա՛րհս փրկութեան[2526]։ [2526] Ոմանք. Զհետ ելեալ Պաւ՛՛։ Ոսկան. Արքս այսոքիկ։
17. Նա Պօղոսի եւ մեր յետեւից ընկած՝ աղաղակում էր ու ասում. «Այս մարդիկ Բարձրեալն Աստծու ծառաներն են, որ ձեզ պատմում են փրկութեան ճանապարհները»:
17 Ասիկա Պօղոսին եւ մեր ետեւէն իյնալով՝ կը պոռար ու կ’ըսէր. «Այս մարդիկը Բարձրեալն Աստուծոյ ծառաներն են, որոնք մեզի* փրկութեան ճամբան կը քարոզեն»։
Նա զհետ եղեալ Պաւղոսի եւ մեր` աղաղակէր եւ ասէր. Արքս այս ծառայք Աստուծոյ Բարձրելոյ են, որ պատմեն ձեզ զճանապարհս փրկութեան:

16:17: Նա զհետ եղեալ Պաւղոսի՛ եւ մեր՝ աղաղակէ՛ր եւ ասէր. Արքս այս ծառա՛յք Աստուծոյ Բարձրելոյ են, որ պատմեն ձեզ զճանապա՛րհս փրկութեան[2526]։
[2526] Ոմանք. Զհետ ելեալ Պաւ՛՛։ Ոսկան. Արքս այսոքիկ։
17. Նա Պօղոսի եւ մեր յետեւից ընկած՝ աղաղակում էր ու ասում. «Այս մարդիկ Բարձրեալն Աստծու ծառաներն են, որ ձեզ պատմում են փրկութեան ճանապարհները»:
17 Ասիկա Պօղոսին եւ մեր ետեւէն իյնալով՝ կը պոռար ու կ’ըսէր. «Այս մարդիկը Բարձրեալն Աստուծոյ ծառաներն են, որոնք մեզի* փրկութեան ճամբան կը քարոզեն»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1717: Идя за Павлом и за нами, она кричала, говоря: сии человеки--рабы Бога Всевышнего, которые возвещают нам путь спасения.
16:17  αὕτη κατακολουθοῦσα τῶ παύλῳ καὶ ἡμῖν ἔκραζεν λέγουσα, οὖτοι οἱ ἄνθρωποι δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας.
16:17. αὕτη (the-one-this) κατακολουθοῦσα (having-pathed-along-down-unto) [τῷ] (unto-the-one) Παύλῳ (unto-a-Paulos) καὶ (and) ἡμῖν (unto-us) ἔκραζεν (it-was-clamoring-to) λέγουσα (forthing,"Οὗτοι (The-ones-these) οἱ (the-ones) ἄνθρωποι (mankinds) δοῦλοι (bondees) τοῦ (of-the-one) θεοῦ (of-a-Deity) τοῦ (of-the-one) ὑψίστου (of-most-over) εἰσίν, (they-be,"οἵτινες (which-ones) καταγγέλλουσιν (they-message-down) ὑμῖν (unto-ye) ὁδὸν (to-a-way) σωτηρίας. (of-a-savioring-unto)
16:17. haec subsecuta Paulum et nos clamabat dicens isti homines servi Dei excelsi sunt qui adnuntiant vobis viam salutisThis same following Paul and us, cried out, saying: These men are the servants of the Most High God, who preach unto you the way of salvation.
17. The same following after Paul and us cried out, saying, These men are servants of the Most High God, which proclaim unto you the way of salvation.
16:17. This girl, following Paul and us, was crying out, saying: “These men are servants of the Most High God! They are announcing to you the way of salvation!”
16:17. The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation.
The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation:

17: Идя за Павлом и за нами, она кричала, говоря: сии человеки--рабы Бога Всевышнего, которые возвещают нам путь спасения.
16:17  αὕτη κατακολουθοῦσα τῶ παύλῳ καὶ ἡμῖν ἔκραζεν λέγουσα, οὖτοι οἱ ἄνθρωποι δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας.
16:17. haec subsecuta Paulum et nos clamabat dicens isti homines servi Dei excelsi sunt qui adnuntiant vobis viam salutis
This same following Paul and us, cried out, saying: These men are the servants of the Most High God, who preach unto you the way of salvation.
16:17. This girl, following Paul and us, was crying out, saying: “These men are servants of the Most High God! They are announcing to you the way of salvation!”
16:17. The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: "Сии человеки - рабы Бога Всевышнего..." - невольное со стороны пытливого духа исповедание величия Божия, проповедуемого апостолами, подобно Мк I:23-24. Св. Златоуст изобличает в сем особое лукавое намерение демона: "почему бес говорил это, а Павел запретил ему? Тот делал злонамеренно, а этот поступил мудро, ибо хотел, чтобы к тому не имели доверия. Если бы Павел принял свидетельство его, то он, как ободренный, прельстил бы многих и из верующих; потому он и решился возвещать о их делах, чтобы устроить свои, и снисходительностью Павла воспользоваться для погибели других..."
Adam Clarke: Commentary on the Bible - 1831
16:17: These men are the servants, etc. - It is astonishing how such a testimony could be given in such a case; every syllable of it true, and at the same time full, clear, and distinct. But mark the deep design and artifice of this evil spirit:
1. He well knew that the Jewish law abhorred all magic, incantations, magical rites, and dealings with familiar spirits; he therefore bears what was in itself a true testimony to the apostles, that by it he may destroy their credit, and ruin their usefulness. The Jews, by this testimony, would be led at once to believe that the apostles were in compact with these demons, and that the miracles they wrought were done by the agency of these wicked spirits, and that the whole was the effect of magic; and this, of course, would harden their hearts against the preaching of the Gospel.
2. The Gentiles, finding that their own demon bore testimony to the apostles, would naturally consider that the whole was one system; that they had nothing to learn, nothing to correct; and thus the preaching of the apostles must be useless to them. In such a predicament is this, nothing could have saved the credit of the apostles but their dispossessing this woman of her familiar spirit, and that in the most incontestable manner; for what could have saved the credit of Moses and Aaron, when the magicians of Egypt turned their rods into serpents, had not Aaron's rod devoured theirs? And what could have saved the credit of these apostles but the casting out of this spirit of divination, with which, otherwise, both Jews and Gentiles would have believed them in compact?
Albert Barnes: Notes on the Bible - 1834
16:17: The same followed Paul ... - Why she did this, or under what presence, the sacred writer has not informed us. It may have been:
(1) That as she prophesied for gain, she supposed that Paul and Silas would reward her if she publicly proclaimed that they were the servants of God. Or,
(2) Because she was conscious that an evil spirit possessed her, and she feared that Paul and Silas would expel that spirit, and by proclaiming them to be the servants of God she hoped to conciliate their favor. Or,
(3) More probably it was because she saw evident tokens of their being sent from God, and that their doctrine would pRev_ail; and by proclaiming this she hoped to acquire more authority, and a higher reputation for being herself inspired. Compare Mar 5:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:17: These: Act 19:13; Mat 8:29; Mar 1:24; Luk 4:34, Luk 4:41
the servants: Dan 3:26, Dan 3:28, Dan 6:16, Dan 6:20; Jon 1:9; Pe1 2:16
the most: Gen 14:18-22; Psa 57:2, Psa 78:35; Dan 4:2, Dan 5:18, Dan 5:21; Mic 6:6; Mar 5:7; Luk 8:28
the way: Act 16:30, Act 16:31, Act 18:26; Mat 7:13, Mat 7:14, Mat 22:16; Mar 12:14; Luk 1:77, Luk 1:79, Luk 20:21; Joh 14:6; Heb 10:19-22
John Gill
16:17 The same followed Paul and us,.... Silas, Luke, and Timothy; the Arabic version reads, "the same followed Paul and Silas"; as they were going to the oratory:
and cried, saying, these men are the servants of the most high God; not of Python, or Apollo, as she and her masters were; or of any of the deities of the Gentiles; nor of sin, nor of Satan, nor of men, but of the one only true and living God, one of whose titles is "Elion", the "Most High", Gen 14:22 and these men were his servants, not merely by right of creation, as all men are, or should be; nor only through the power of divine grace upon their souls, bringing them into a willing obedience to him, as all the saints are; but by office, being ministers of the word: wherefore it follows,
which show unto us the way of salvation; which is not by the works of men; for by them the justice of God cannot be satisfied, nor his law fulfilled; God has declared against this way of salvation; it would make void the death of Christ, and frustrate the design of God in it; which is to magnify his grace, and exclude boasting in man: to which may be added, that the best works of men being imperfect, and attended with much sin, would rather damn than save; wherefore it is sinful, dangerous, and vain, to attempt salvation in this way. The only way of salvation is by the Lord Jesus Christ, by whom the law is fulfilled, satisfaction is made for sin, peace and pardon are procured, an everlasting righteousness is brought in, and through whom grace and glory are given: and this is a way of salvation, agreeable to all the perfections of God; in which the vilest sinner made sensible of his sins, and of his need of this, has no reason to despair; it is exceeding suitable to his case, and is a way in which none ever perish, that are directed to it: and now this way of salvation is only shown in the Gospel, by the ministers of it; not by the light of nature, for to men who only have that, it is foolishness; nor by the law of Moses, for to such who are under that, it is a stumbling block; nor by the carnal reason of men, it is not of men, nor after men, but by divine revelation: and therefore the natural man receives it not, it is hid from such; and therefore they project various ways of salvation, which are pleasing in their own eyes, but the end of them are the ways of death; the way to life and immortality, is only brought to light in the Gospel: whether she said this of her own accord, or was obliged to it by divine impulse; and whether it was through fear of Paul, and in flattery to him, or was with a good or bad design, is not easy to determine: however, certain it is, what she said was truth; and sometimes the devil himself, the father of lies, is obliged to speak it.
John Wesley
16:17 These men are - A great truth: but St. Paul did not need, nor would accept, of such testimony.
Robert Jamieson, A. R. Fausset and David Brown
16:17 These men are servants of the most high God, &c.--Glorious testimony! But see on Lk 4:41.
this did she many days--that is, on many successive occasions when on their way to their usual place of meeting, or when engaged in religious services.
16:1816:18: Եւ զայս առնէր ՚ի բազո՛ւմ աւուրս։ Զայրացեալ Պաւղոս՝ դարձաւ եւ ասէ՛ ցայսն. Պատուիրեմ քեզ յանուն Յիսուսի Քրիստոսի ելանե՛լ ՚ի դմանէ։ Եւ ե՛լ այսն ՚ի նմին ժամու[2527]։ [2527] Բազումք. Յիսուսի Քրիստոսի, ել ՚ի դմանէ։ Եւ ել ՚ի նմին ժամու։
18. Եւ շատ օրեր էր անում այդ բանը: Պօղոսը, զայրանալով, դարձաւ եւ չար ոգուն ասաց. «Յիսուս Քրիստոսի անունով հրամայում եմ քեզ, որ դրա միջից դուրս ելնես»: Եւ նոյն ժամին չար ոգին ելաւ:
18 Այս բանը շատ օրեր կ’ընէր. իսկ Պօղոս վշտանալով՝ դարձաւ ու ըսաւ այն ոգիին. «Յիսուս Քրիստոսին անունով հրաման կ’ընեմ քեզի, Ելի՛ր ատկէ»։ Նոյն ժամուն ելաւ։
Եւ զայս առնէր ի բազում աւուրս. զայրացեալ Պաւղոս` դարձաւ եւ ասէ ցայսն. Պատուիրեմ քեզ յանուն Յիսուսի Քրիստոսի ելանել ի դմանէ: Եւ ել ի նմին ժամու:

16:18: Եւ զայս առնէր ՚ի բազո՛ւմ աւուրս։ Զայրացեալ Պաւղոս՝ դարձաւ եւ ասէ՛ ցայսն. Պատուիրեմ քեզ յանուն Յիսուսի Քրիստոսի ելանե՛լ ՚ի դմանէ։ Եւ ե՛լ այսն ՚ի նմին ժամու[2527]։
[2527] Բազումք. Յիսուսի Քրիստոսի, ել ՚ի դմանէ։ Եւ ել ՚ի նմին ժամու։
18. Եւ շատ օրեր էր անում այդ բանը: Պօղոսը, զայրանալով, դարձաւ եւ չար ոգուն ասաց. «Յիսուս Քրիստոսի անունով հրամայում եմ քեզ, որ դրա միջից դուրս ելնես»: Եւ նոյն ժամին չար ոգին ելաւ:
18 Այս բանը շատ օրեր կ’ընէր. իսկ Պօղոս վշտանալով՝ դարձաւ ու ըսաւ այն ոգիին. «Յիսուս Քրիստոսին անունով հրաման կ’ընեմ քեզի, Ելի՛ր ատկէ»։ Նոյն ժամուն ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1818: Это она делала много дней. Павел, вознегодовав, обратился и сказал духу: именем Иисуса Христа повелеваю тебе выйти из нее. И [дух] вышел в тот же час.
16:18  τοῦτο δὲ ἐποίει ἐπὶ πολλὰς ἡμέρας. διαπονηθεὶς δὲ παῦλος καὶ ἐπιστρέψας τῶ πνεύματι εἶπεν, παραγγέλλω σοι ἐν ὀνόματι ἰησοῦ χριστοῦ ἐξελθεῖν ἀπ᾽ αὐτῆς· καὶ ἐξῆλθεν αὐτῇ τῇ ὥρᾳ.
16:18. τοῦτο (To-the-one-this) δὲ (moreover) ἐποίει (it-was-doing-unto) ἐπὶ (upon) πολλὰς ( to-much ) ἡμέρας. (to-days) διαπονηθεὶς (Having-been-necessitateed-through-unto) δὲ (moreover) Παῦλος (a-Paulos) καὶ (and) ἐπιστρέψας (having-beturned-upon) τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) εἶπεν (it-had-said,"Παραγγέλλω (I-message-beside) σοι (unto-thee) ἐν (in) ὀνόματι (unto-a-name) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) ἐξελθεῖν (to-have-had-came-out) ἀπ' (off) αὐτῆς: (of-it) καὶ (and) ἐξῆλθεν (it-had-came-out) αὐτῇ (unto-it) τῇ (unto-the-one) ὥρᾳ. (unto-an-hour)
16:18. hoc autem faciebat multis diebus dolens autem Paulus et conversus spiritui dixit praecipio tibi in nomine Iesu Christi exire ab ea et exiit eadem horaAnd this she did many days. But Paul being grieved, turned and said to the spirit: I command thee, in the name of Jesus Christ, to go from her. And he went out the same hour.
18. And this she did for many days. But Paul, being sore troubled, turned and said to the spirit, I charge thee in the name of Jesus Christ to come out of her. And it came out that very hour.
16:18. Now she behaved in this way for many days. But Paul, being grieved, turned and said to the spirit, “I command you, in the name of Jesus Christ, to go out from her.” And it went away in that same hour.
16:18. And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.
And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour:

18: Это она делала много дней. Павел, вознегодовав, обратился и сказал духу: именем Иисуса Христа повелеваю тебе выйти из нее. И [дух] вышел в тот же час.
16:18  τοῦτο δὲ ἐποίει ἐπὶ πολλὰς ἡμέρας. διαπονηθεὶς δὲ παῦλος καὶ ἐπιστρέψας τῶ πνεύματι εἶπεν, παραγγέλλω σοι ἐν ὀνόματι ἰησοῦ χριστοῦ ἐξελθεῖν ἀπ᾽ αὐτῆς· καὶ ἐξῆλθεν αὐτῇ τῇ ὥρᾳ.
16:18. hoc autem faciebat multis diebus dolens autem Paulus et conversus spiritui dixit praecipio tibi in nomine Iesu Christi exire ab ea et exiit eadem hora
And this she did many days. But Paul being grieved, turned and said to the spirit: I command thee, in the name of Jesus Christ, to go from her. And he went out the same hour.
16:18. Now she behaved in this way for many days. But Paul, being grieved, turned and said to the spirit, “I command you, in the name of Jesus Christ, to go out from her.” And it went away in that same hour.
16:18. And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.
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
18: "Павел вознегодовав..." - на то, что враг Бога и человеков своим исповеданием предлагает как бы опору евангельской проповеди, изгоняет его из прорицательницы, узнав его Богопросвещеным взором своим.
Adam Clarke: Commentary on the Bible - 1831
16:18: Paul, being grieved - Probably for the reasons assigned above.
Turned - to the spirit - Not to the woman; she was only the organ by which the spirit acted.
I command thee, in the name of Jesus - Jesus is the Savior; Satan is Abaddon and Apollyon, the destroyer. The sovereign Savior says to the destroyer, Come out of her; and he came out in the same hour. Every circumstance of this case proves it to have been a real possession. We have already had several opportunities of remarking the great accuracy of St. Luke in his accounts of demoniacs: his education as a physician gave him advantages to detect imposture of this kind where it subsisted; but he sees none in this case. He speaks of the spirit and the damsel as distinct persons. The damsel had a spirit of divination. Paul turned to the spirit, and said, I command Thee to come out of Her; and he came out in the same hour. Had not St. Luke considered this as a real case of diabolic possession, he has made use of the most improper language he could choose; language and forms of speech calculated to deceive all his readers, and cause them to believe a lie. But it is impossible that the holy apostle could do so, because he was a good man; and it is not likely he could be deceived by a parcel of charlatans, because he was a wise man; and it would be absurd to suppose that, while he was under the influence of the Holy Spirit, he could be imposed on by the cunning of even the devil himself.
Albert Barnes: Notes on the Bible - 1834
16:18: But Paul, being grieved - Being molested, troubled, offended. Paul was grieved, probably:
(1) Because her presence was troublesome to him;
(2) Because it might be said that he was in alliance with her, and that his pretensions were just like hers;
(3) Because what she did was for the sake of gain, and was a base imposition;
(4) Because her state was one of bondage and delusion, and it was proper to free her from this demoniacal possession; and,
(5) Because the system under which she was acting was a part of a scheme of delusion and imposture, which had spread over a large portion of the pagan world, and which was then holding it in bondage.
Throughout the Roman empire the inspiration of the priestesses of Apollo was believed in, and temples were everywhere reared to perpetuate and celebrate the delusion. Against this extensive system of imposture and fraud Christianity must oppose itself; and this was a favorable instance to expose the delusion, and to show the power of the Christian religion over all the arts and powers of imposture. The mere fact that in a very few instances - of which this was one - they spoke the truth, did not make it improper for Paul to interpose. That fact would only tend to perpetuate the delusion, and to make his interposition more proper and necessary. The expulsion of the evil spirit would also afford a signal proof of the fact that the apostles were really from God a far better proof than her noisy and troublesome proclamation of it would furnish.
In the name of Jesus Christ - Or, by the authority of Jesus Christ. See the notes on Act 3:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:18: being: Act 14:13-15; Mar 1:25, Mar 1:26, Mar 1:34
I command: Act 3:6, Act 9:34, Act 19:12-17; Mar 9:25, Mar 9:26, Mar 16:17; Luk 9:1, Luk 10:17-19; Col 2:15
Geneva 1599
16:18 And this did she (g) many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.
(g) Paul made no haste to do this miracle, for he did all things only as he was led by the Spirit.
John Gill
16:18 And this she did many days,.... As the apostle and his company passed to and from the oratory, being for that time at Lydia's house; she followed them, and repeated the above words. This she was suffered to do, time after time; not that the apostle and his friends wanted such a testimony, or that it was of any use to them; but that the expulsion of the evil spirit might be more manliest, and more taken notice of:
but Paul being grieved; at the unhappy condition the maid was in, being possessed with such a spirit: and that the people were so imposed upon and deluded by it; and that it should be thought that there was any combination and agreement between that and him:
turned; himself to her, who was behind him, she following him, as is said in the preceding verse; this is left out in the Syriac version:
and said to the spirit; or to that spirit, as the same version renders it; to the spirit of Python, or Apollo, or of divination, that was in the maid; the Ethiopic version reads, "and he said", "in", or "by the Holy Spirit"; being under a more than ordinary influence and impulse of his; but not the spirit by which he spake, but the spirit to which he spake, is here meant:
I command thee in the name of Jesus Christ to come out of her, and he came out the same hour; this is an instance of that power which Christ gave to his apostles to cast out devils in his name,
Robert Jamieson, A. R. Fausset and David Brown
16:18 Paul being grieved--for the poor victim; grieved to see such power possessed by the enemy of man's salvation, and grieved to observe the malignant design with which this high testimony was borne to Christ.
16:1916:19: Իբրեւ տեսին տեարք նորա՝ եթէ հատա՛ւ յոյս շահի նոցա, առեալ զՊաւղոս եւ զՇիղա՝ ձգեցի՛ն ՚ի հրապարակն առ իշխանսն[2528]։ [2528] Ոմանք. Շահին նոցա. կամ՝ շահից նոցա, կալեալ զՊաւ՛՛... ՚ի հրապարակ առ իշ՛՛։
19. Երբ նրա տէրերը տեսան, որ իրենց շահի աղբիւրը կտրուեց, Պօղոսին եւ Շիղային բռնելով՝ քաշեցին դէպի հրապարակը, իշխանաւորների առաջ
19 Երբ տեսան անոր տէրերը, որ իրենց վաստակին յոյսը կտրեցաւ, Պօղոսը ու Շիղան բռնեցին ու հրապարակը քաշեցին իշխաններուն առջեւ։
Իբրեւ տեսին տեարք նորա եթէ հատաւ յոյս շահի նոցա, առեալ զՊաւղոս եւ զՇիղա` ձգեցին ի հրապարակ առ իշխանսն:

16:19: Իբրեւ տեսին տեարք նորա՝ եթէ հատա՛ւ յոյս շահի նոցա, առեալ զՊաւղոս եւ զՇիղա՝ ձգեցի՛ն ՚ի հրապարակն առ իշխանսն[2528]։
[2528] Ոմանք. Շահին նոցա. կամ՝ շահից նոցա, կալեալ զՊաւ՛՛... ՚ի հրապարակ առ իշ՛՛։
19. Երբ նրա տէրերը տեսան, որ իրենց շահի աղբիւրը կտրուեց, Պօղոսին եւ Շիղային բռնելով՝ քաշեցին դէպի հրապարակը, իշխանաւորների առաջ
19 Երբ տեսան անոր տէրերը, որ իրենց վաստակին յոյսը կտրեցաւ, Պօղոսը ու Շիղան բռնեցին ու հրապարակը քաշեցին իշխաններուն առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1919: Тогда господа ее, видя, что исчезла надежда дохода их, схватили Павла и Силу и повлекли на площадь к начальникам.
16:19  ἰδόντες δὲ οἱ κύριοι αὐτῆς ὅτι ἐξῆλθεν ἡ ἐλπὶς τῆς ἐργασίας αὐτῶν ἐπιλαβόμενοι τὸν παῦλον καὶ τὸν σιλᾶν εἵλκυσαν εἰς τὴν ἀγορὰν ἐπὶ τοὺς ἄρχοντας,
16:19. Ἰδόντες ( Having-had-seen ) δὲ (moreover,"οἱ (the-ones) κύριοι ( authority-belonged ) αὐτῆς (of-it,"ὅτι (to-which-a-one) ἐξῆλθεν (it-had-came-out,"ἡ (the-one) ἐλπὶς (an-expectation) τῆς (of-the-one) ἐργασίας (of-a-working-unto) αὐτῶν (of-them," ἐπιλαβόμενοι ( having-had-taken-upon ) τὸν (to-the-one) Παῦλον (to-a-Paulos) καὶ (and) τὸν (to-the-one) Σίλαν (to-a-Silas) εἵλκυσαν (they-hauled) εἰς (into) τὴν (to-the-one) ἀγορὰν (to-a-gathering) ἐπὶ (upon) τοὺς (to-the-ones) ἄρχοντας, (to-firstings,"
16:19. videntes autem domini eius quia exivit spes quaestus eorum adprehendentes Paulum et Silam perduxerunt in forum ad principesBut her masters, seeing that the hope of their gain was gone, apprehending Paul and Silas, brought them into the market place to the rulers.
19. But when her masters saw that the hope of their gain was gone, they laid hold on Paul and Silas, and dragged them into the marketplace before the rulers,
16:19. But her masters, seeing that the hope of their profit went away, apprehended Paul and Silas, and they brought them to the rulers at the courthouse.
16:19. And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew [them] into the marketplace unto the rulers,
And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew [them] into the marketplace unto the rulers:

19: Тогда господа ее, видя, что исчезла надежда дохода их, схватили Павла и Силу и повлекли на площадь к начальникам.
16:19  ἰδόντες δὲ οἱ κύριοι αὐτῆς ὅτι ἐξῆλθεν ἡ ἐλπὶς τῆς ἐργασίας αὐτῶν ἐπιλαβόμενοι τὸν παῦλον καὶ τὸν σιλᾶν εἵλκυσαν εἰς τὴν ἀγορὰν ἐπὶ τοὺς ἄρχοντας,
16:19. videntes autem domini eius quia exivit spes quaestus eorum adprehendentes Paulum et Silam perduxerunt in forum ad principes
But her masters, seeing that the hope of their gain was gone, apprehending Paul and Silas, brought them into the market place to the rulers.
16:19. But her masters, seeing that the hope of their profit went away, apprehended Paul and Silas, and they brought them to the rulers at the courthouse.
16:19. And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew [them] into the marketplace unto the rulers,
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
19: "Схватили Павла и Силу", вероятно, как главных проповедников новой веры. Лука и Тимофей не подверглись их участи ввиду пока их более скромной роли в этом деле.
Adam Clarke: Commentary on the Bible - 1831
16:19: When her masters saw - It appears she was maintained by some men, who received a certain pay from every person whose fortune she told, or to whom she made any discovery of stolen goods, etc., etc.
The hope of their gains was gone - Ἡ ελπις, This hope; viz. the spirit. So completely was this spirit cast out that the girl could divine no more; and yet she continued a heathen still, for we do not hear a word of her conversion. Had she been converted, got baptized, and been associated with the apostles, the family of Lydia, etc., there would have been some show of reason to believe that there had been no possession in the case, and that the spirit of divination coming out of her meant no more than that, through scruple of conscience, she had left off her imposing arts, and would no longer continue to pretend to do what she knew she could not perform. But she still continued with her masters, though now utterly unable to disclose any thing relative to futurity!
Drew them into the market-place - This was the place of public resort, and, by bringing them here, they might hope to excite a general clamor against them; and probably those who are here called τους αρχοντας, the rulers, were civil magistrates, who kept offices in such public places, for the preservation of the peace of the city. But these words, the rulers, are suspected to be an interpolation by some critics: I think on no good ground.
Albert Barnes: Notes on the Bible - 1834
16:19: The hope of their gains was gone - It was this that troubled and enraged them. Instead of regarding the act as proof of divine power, they were intent only on their profits. Their indignation furnishes a remarkable illustration of the fixedness with which people will regard wealth; of the fact that the love of it will blind them to all the truths of religion, and all the proofs of the power and presence of God; and of the fact that any interposition of divine power that destroys their hopes of gain, fills them with wrath, and hatred, and complaining. Many a man has been opposed to God and his gospel because, if religion should be extensively pRev_alent, his hopes of gain would be gone. Many a slave-dealer, and many a trafficker in ardent spirits, and many a man engaged in other unlawful modes of gain, has been unwilling to abandon his employments simply because his hopes of gain would be destroyed. No small part of the opposition to the gospel arises from the fact that, if embraced, it would strike at so much of the dishonorable employments of people, and make them honest and conscientious.
The market-place - The court or forum. The market-place was a place of concourse, and the courts were often held in or near those places.
The rulers - The term used here refers commonly to civil magistrates.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:19: the hope: Act 19:24-27; Ti1 6:10
they: Act 9:16, Act 14:5, Act 14:19, Act 15:26, Act 18:12, Act 18:13, Act 21:30; Mat 10:16-18, Mat 24:9; Mar 13:9; Co2 6:5
marketplace: or, court
Geneva 1599
16:19 (11) And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew [them] into the marketplace unto the rulers,
(11) Covetousness of evil gain and of profit is an occasion for persecuting the truth. In the meanwhile, God sparing Timothy, calls Paul and Silas as the stronger to battle.
John Gill
16:19 And when her masters saw,.... As they might by her sedateness and composure; she not being wild and frantic, and not having such motions and agitations she had whilst under the possession of the evil spirit:
that the hope of their gains was gone; the Syriac version adds, "out of her"; namely, the evil spirit which was the ground and foundation of all their hope of gains, they expected to acquire for themselves; that being gone, they had no more work to do, nor tricks to play, nor profit to expect from the maid: wherefore
they caught Paul and Silas; they being the chief speakers, and principally concerned in the ejection of the evil spirit; they laid hold on them, took them by the collar, or held them by their clothes,
and drew them into the market place: or rather into the court of judicature, as the word also signifies; there to accuse them, and to have them tried, condemned, and punished:
unto the rulers; the judges of the court, it may be the Decuriones; for in a Roman colony as Philippi was, they chose out every tenth man, that was of capacity and ability, to make and establish a public council, and who therefore were called by this name.
John Wesley
16:19 The magistrates - The supreme magistrates of the city. In the next verse they are called by a title which often signifies pretors. These officers exercised both the military and civil authority.
Robert Jamieson, A. R. Fausset and David Brown
16:19 when her masters saw that the hope of their gains was gone, they caught Paul and Silas--as the leading persons.
and drew them into the market-place--or Forum, where the courts were.
to the magistrates, saying, &c.--We have here a full and independent confirmation of the reality of this supernatural cure, since on any other supposition such conduct would be senseless.
16:2016:20: Եւ ածեալ զնոսա առ զօրագլուխսն՝ ասե՛ն. Արքս այս խռովեցուցանեն զքաղաքս մեր. ինքեանք Հրեայք են[2529], [2529] Ոմանք. Ասէին. Արքս այս։
20. ու նրանց բերելով զօրագլուխների մօտ՝ ասացին. «Այս մարդիկ մեր քաղաքները խռովեցնում են. իրենք հրեաներ են
20 Ապա տարին զանոնք զօրագլուխներուն քով ու ըսին. «Այս մարդիկը մեր քաղաքը իրար կ’անցընեն. իրենք Հրեայ են
Եւ ածեալ զնոսա առ զօրագլուխսն` ասեն. Արքս այս խռովեցուցանեն զքաղաքս մեր. ինքեանք Հրեայք են:

16:20: Եւ ածեալ զնոսա առ զօրագլուխսն՝ ասե՛ն. Արքս այս խռովեցուցանեն զքաղաքս մեր. ինքեանք Հրեայք են[2529],
[2529] Ոմանք. Ասէին. Արքս այս։
20. ու նրանց բերելով զօրագլուխների մօտ՝ ասացին. «Այս մարդիկ մեր քաղաքները խռովեցնում են. իրենք հրեաներ են
20 Ապա տարին զանոնք զօրագլուխներուն քով ու ըսին. «Այս մարդիկը մեր քաղաքը իրար կ’անցընեն. իրենք Հրեայ են
zohrab-1805▾ eastern-1994▾ western am▾
16:2020: И, приведя их к воеводам, сказали: сии люди, будучи Иудеями, возмущают наш город
16:20  καὶ προσαγαγόντες αὐτοὺς τοῖς στρατηγοῖς εἶπαν, οὖτοι οἱ ἄνθρωποι ἐκταράσσουσιν ἡμῶν τὴν πόλιν ἰουδαῖοι ὑπάρχοντες,
16:20. καὶ (and) προσαγαγόντες ( having-had-led-toward ) αὐτοὺς (to-them) τοῖς (unto-the-ones) στρατηγοῖς (unto-amass-leaders) εἶπαν (they-said,"Οὗτοι (The-ones-these) οἱ (the-ones) ἄνθρωποι (mankinds) ἐκταράσσουσιν (they-stir-out) ἡμῶν (of-us) τὴν (to-the-one) πόλιν (to-a-city," Ἰουδαῖοι ( Iouda-belonged ) ὑπάρχοντες , ( firsting-under ,"
16:20. et offerentes eos magistratibus dixerunt hii homines conturbant civitatem nostram cum sint IudaeiAnd presenting them to the magistrates, they said: These men disturb our city, being Jews:
20. and when they had brought them unto the magistrates, they said, These men, being Jews, do exceedingly trouble our city,
16:20. And presenting them to the magistrates, they said: “These men are disturbing our city, since they are Jews.
16:20. And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city,
And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city:

20: И, приведя их к воеводам, сказали: сии люди, будучи Иудеями, возмущают наш город
16:20  καὶ προσαγαγόντες αὐτοὺς τοῖς στρατηγοῖς εἶπαν, οὖτοι οἱ ἄνθρωποι ἐκταράσσουσιν ἡμῶν τὴν πόλιν ἰουδαῖοι ὑπάρχοντες,
16:20. et offerentes eos magistratibus dixerunt hii homines conturbant civitatem nostram cum sint Iudaei
And presenting them to the magistrates, they said: These men disturb our city, being Jews:
16:20. And presenting them to the magistrates, they said: “These men are disturbing our city, since they are Jews.
16:20. And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city,
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
20-21: Апостолы обвиняются в нарушении общественного спокойствия проповедью обычаев, противных римлянам. Таким образом, обвинители "обратили дело в государственное преступление" (Злат. ).

"Будучи иудеями...", - выражение с оттенком презрения, в противоположность чему далее выставляется горделивое - "нам Римлянам". По-видимому, отсюда следует также то, что обвинители не отличают христианства от иудейства и не имеют понятия о нем, как особом вероисповедании.
Adam Clarke: Commentary on the Bible - 1831
16:20: Brought them to the magistrates - Στρατηγοις, The commanders of the army, who, very likely, as this city was a Roman colony, possessed the sovereign authority. The civil magistrates, therefore, having heard the case, as we shall soon find, in which it was pretended that the safety of the state was involved, would naturally refer the business to the decision of those who had the supreme command.
Exceedingly trouble our city - They are destroying the public peace, and endangering the public safety.
Albert Barnes: Notes on the Bible - 1834
16:20: And brought them to the magistrates - To the military rulers στρατηγοῖς stratē gois or praetors. Philippi was a Roman colony, and it is probable that the officers of the army exercised the double function of civil and military rulers.
Do exceedingly trouble our city - In what way they did it they specify in the next verse. The charge which they wished to substantiate was that of being disturbers of the public peace. All at once they became conscientious. They forgot the subject of their gains, and were greatly distressed about the violation of the laws. There is nothing that will make people more hypocritically conscientious than to denounce, and detect, and destroy their unlawful and dishonest practices. People who are thus exposed become suddenly filled with Rev_erence for the Law or for religion, and they who have heretofore cared nothing for either become greatly alarmed lest the public peace should be disturbed. People slumber quietly in sin, and pursue their wicked gains; they hate or despise all law and all forms of religion; but the moment their course of life is attacked and exposed, they become full of zeal for laws that they Would not themselves hesitate to violate, and for the customs of religion which in their hearts they thoroughly despise. Worldly-minded people often thus complain that their neighborhoods are disturbed by Rev_ivals of religion; and the preaching of the truth, and the attacking of their vices, often arouses this hypocritical conscientiousness, and makes them alarmed for the laws, and for religion, and for order, which they at other times are the first to disturb and disregard.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:20: being: Act 18:2, Act 19:34; Ezr 4:12-15; Est 3:8, Est 3:9
do: Act 17:6-8, Act 28:22; Kg1 18:17, Kg1 18:18; Mat 2:3; Joh 15:18-20; Rom 12:2; Jam 4:4
Geneva 1599
16:20 (12) And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city,
(12) Covetousness pretends a desire for common peace and godliness.
John Gill
16:20 And brought them to the magistrates,.... The same as before; wherefore the Syriac version omits them there, and reads them both together here, calling them the magistrates and chief men of the city; though the word here used, properly signifies military captains, captains of the Roman militia: but that they were the same with the Decuriones, or ten men before mentioned, appears from what Harpocratian says (k), that every year were chosen "ten magistrates", the word here used:
saying, these men being Jews, do exceedingly trouble our city; they call Paul and Silas Jews, either because they knew them to be so, or because they attended at the Jewish oratory, or place of worship; and it was common with the Romans to call the Christians Jews; they were generally included in the same name; and this name of the Jews was become very odious with the Romans; a little after this, Claudius commanded them, the Jews, to depart from Rome, Acts 18:2 they were commonly looked upon as a troublesome and seditious sort of people, and indeed this was the old charge that was fastened upon them, Ezra 4:15. So that it was enough to say that Paul and Silas were Jews, to prove them to be disturbers of the public peace: and it is to be observed, that their accusers make no mention of the dispossessing of the maid, who was their private property, and which was a private affair; but pretend a concern for the public welfare, and bring a charge of public disturbance and detriment, to which their malice and revenge prompted them, hoping in this way the better to succeed: the Arabic version reads, "these two men trouble our city, and they are both Jews".
(k) Lexicon, p. 274.
John Wesley
16:20 Being Jews - A nation peculiarly despised by the Romans.
Robert Jamieson, A. R. Fausset and David Brown
16:20 These men, being Jews--objects of dislike, contempt, and suspicion by the Romans, and at this time of more than usual prejudice.
do exceedingly trouble our city--See similar charges, Acts 17:6; Acts 24:5; 3Kings 18:17. There is some color of truth in all such accusations, in so far as the Gospel, and generally the fear of God, as a reigning principle of human action, is in a godless world a thoroughly revolutionary principle . . . How far external commotion and change will in any case attend the triumph of this principle depends on the breadth and obstinacy of the resistance it meets with.
16:2116:21: եւ պատմեն մեզ օրէնս, զոր չէ՛ արժան մեզ ընդունել եւ ո՛չ առնել. զի Հռոմայեցի՛ք եմք[2530]։ [2530] Ոմանք. Եւ պատուիրեն մեզ օրէնս, զոր ոչ է։ Ոսկան. Զի Հռօմայեցի եմք։ (22) Եւ ընթացաւ ժողովուրդն ընդդէմ նոցա. եւ զօրագլուխքն... հրամայէին գան հարկանել։
21. եւ մեզ քարոզում են օրէնքներ, որ օրինաւոր չէ մեզ համար ո՛չ ընդունել եւ ո՛չ էլ գործադրել, քանի որ հռոմէացիներ ենք»:
21 Եւ այնպիսի սովորութիւններ կը քարոզեն, որոնք արժան չէ մեզի ընդունիլ, ո՛չ ալ ընել, վասն զի Հռովմայեցի ենք»։
եւ պատմեն մեզ օրէնս զոր չէ արժան մեզ ընդունել եւ ոչ առնել, զի Հռովմայեցիք եմք:

16:21: եւ պատմեն մեզ օրէնս, զոր չէ՛ արժան մեզ ընդունել եւ ո՛չ առնել. զի Հռոմայեցի՛ք եմք[2530]։
[2530] Ոմանք. Եւ պատուիրեն մեզ օրէնս, զոր ոչ է։ Ոսկան. Զի Հռօմայեցի եմք։ (22) Եւ ընթացաւ ժողովուրդն ընդդէմ նոցա. եւ զօրագլուխքն... հրամայէին գան հարկանել։
21. եւ մեզ քարոզում են օրէնքներ, որ օրինաւոր չէ մեզ համար ո՛չ ընդունել եւ ո՛չ էլ գործադրել, քանի որ հռոմէացիներ ենք»:
21 Եւ այնպիսի սովորութիւններ կը քարոզեն, որոնք արժան չէ մեզի ընդունիլ, ո՛չ ալ ընել, վասն զի Հռովմայեցի ենք»։
zohrab-1805▾ eastern-1994▾ western am▾
16:2121: и проповедуют обычаи, которых нам, Римлянам, не следует ни принимать, ни исполнять.
16:21  καὶ καταγγέλλουσιν ἔθη ἃ οὐκ ἔξεστιν ἡμῖν παραδέχεσθαι οὐδὲ ποιεῖν ῥωμαίοις οὗσιν.
16:21. καὶ (and) καταγγέλλουσιν (they-message-down) ἔθη (to-customs) ἃ ( to-which ) οὐκ (not) ἔξεστιν (it-be-out) ἡμῖν (unto-us) παραδέχεσθαι ( to-receive-beside ) οὐδὲ (not-moreover) ποιεῖν (to-do-unto," Ῥωμαίοις ( unto-Rhome-belonged ) οὖσιν . ( unto-being )
16:21. et adnuntiant morem quem non licet nobis suscipere neque facere cum simus RomaniAnd preach a fashion which it is not lawful for us to receive nor observe, being Romans.
21. and set forth customs which it is not lawful for us to receive, or to observe, being Romans.
16:21. And they are announcing a way which is not lawful for us to accept or to observe, since we are Romans.”
16:21. And teach customs, which are not lawful for us to receive, neither to observe, being Romans.
And teach customs, which are not lawful for us to receive, neither to observe, being Romans:

21: и проповедуют обычаи, которых нам, Римлянам, не следует ни принимать, ни исполнять.
16:21  καὶ καταγγέλλουσιν ἔθη ἃ οὐκ ἔξεστιν ἡμῖν παραδέχεσθαι οὐδὲ ποιεῖν ῥωμαίοις οὗσιν.
16:21. et adnuntiant morem quem non licet nobis suscipere neque facere cum simus Romani
And preach a fashion which it is not lawful for us to receive nor observe, being Romans.
16:21. And they are announcing a way which is not lawful for us to accept or to observe, since we are Romans.”
16:21. And teach customs, which are not lawful for us to receive, neither to observe, being Romans.
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: "Обычаи, которых... не следует ни принимать, ни исполнять..." Сим имеется в виду строгое запрещение у римлян вводить чужие религиозные обычаи, противные языческой религии. В частности, это говорилось, по-видимому, под свежим впечатлением известного указа императора Клавдия об изгнании из Рима иудеев (см. XVIII:2), почему и возымело столь решительное действие.
Adam Clarke: Commentary on the Bible - 1831
16:21: And teach customs - Εθη, Religious opinions, and religious rites.
Which are not lawful for us to receive - The Romans were very jealous of their national worship. Servius, on the following lines of Virgil, has given us correct information on this point; and has confirmed what several other writers have advanced: -
Rex Evandrus ait: Non haec solemnia nobis
Vana superstitio, veterumque ignara deorum, Imposuit.
Aen. viii. v. 185, etc.
King Evander said: - It is not vain superstition, ignorant of the ancient worship of the gods, which has imposed these rites on us.
Duo dicit, says Servius: non ideo Herculem colimus; aut quia omnem religionem veram putamus; aut quia deos ignoramus antiquos. Cautum enim fuerat, et apud Athenienses, et apud Romanos; ne quis Novas introduceret Religiones: unde et Socrates damnatus est: et Chaldaei et Judaei unt urbe depulsi.
"He says two things: we do not worship Hercules because we believe every religion to be true; nor are we ignorant of the ancient gods. Great care was taken, both among the Athenians and Romans, that no one should introduce any new religion. It was on this account that Socrates was condemned, and on this account the Chaldeans and the Jews were banished from Rome."
Cicero, De Legibus, lib. ii. c. 8, says: Separatim nemo habessit deos; neve Novos; sed nec Advenas, nisi publice Adscitos, Privatim colunto. "No person shall have any separate gods, nor new ones; nor shall he privately worship any strange gods, unless they be publicly allowed." The whole chapter is curious. It was on such laws as these that the people of Philippi pleaded against the apostles. These men bring new gods, new worship, new rites; we are Romans, and the laws forbid us to worship any new or strange god, unless publicly allowed.
Albert Barnes: Notes on the Bible - 1834
16:21: And teach customs - The word "customs" here ἔθη ethē refers to "religious rites or forms of worship." See the notes on Act 6:14. They meant to charge the apostles with introducing a new religion which was unauthorized by the Roman laws. This was a cunning and artful accusation. It is perfectly evident that they cared nothing either for the religion of the Romans or of the Jews. Nor were they really concerned about any change of religion. Paul had destroyed their hopes of gain; and as they Could not pRev_ent that except by securing his punishment or expulsion, and as they had no way of Rev_enge except by endeavoring to excite indignation against him and Silas for violating the laws, they endeavored to convict thorn of such violation. This is one among many instances, Where wicked and unprincipled people will endeavor to make religion the means of promoting their own interest. If they can make money by it, they will become its professed friends or if they can annoy Christians, they will at once have remarkable zeal for the laws and for the purity of religion. Many a man opposes Rev_ivals of religion, and the real progress of evangelical piety from professed zeal for truth and order.
Which are not lawful for us to receive - There were laws of the Roman empire under which they might shield themselves in this charge, though it is evident that their zeal was; not because they loved the laws more, but because they loved Christianity less. Thus, Servius on Virgil, Aeneid, viii. 187, says, "care was taken among the Athenians and the Romans that no one should introduce new religions. It was on this account that Socrates was condemned, and the Chaldeans or Jews were banished from the city." Cicero ("DeLegibus," ii. 8) says, "No person shall have any separate gods, or new ones; nor shall he privately worship any strange gods, unless they be publicly allowed." Wetstein (in loco) says, "The Romans would indeed allow foreigners to worship their own god, but not unless it were done secretly, so that the Worship of foreign gods would not interfere with the allowed worship of the Romans, and so that occasion for dissension and controversy might be avoided. Neither was it lawful among the Romans to recommend a new religion to the citizens, contrary to what was confirmed and established by the public authority, and to call off the people from that. It was on this account that there was such a hatred of the Romans against the Jews" (Kuinoel). Tertullian says that "there was a decree that no god should be consecrated unless approved by the senate" (Grotius). See many other authorities quoted in Dr. Watson's "Apology (Defense) for Christianity."
To observe - To do.
Being Romans - Having the privileges of Roman citizens. See the notes on Act 16:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:21: Act 26:3; Jer 10:3
Geneva 1599
16:21 (13) And teach customs, which are not lawful for us to receive, neither to observe, being Romans.
(13) It is an argument of the devil to use the authority of ancestors, though not distinguishing exactly which ancestors.
John Gill
16:21 And teach customs,.... The Vulgate Latin and Ethiopic versions read in the singular number, "custom or law"; referring to the doctrine of salvation by Christ, in whose name the spirit of divination was cast out of the maid, and whom they took for a new deity; and so concluded that the apostle and his company were introducing a new religious law or custom, the worship of another God:
which are not lawful for us to receive, neither to observe, being Romans; for the city of Philippi was a Roman colony, and so the inhabitants of it called themselves Romans; or these men might be strictly such, who were transplanted hither; and with the Romans, it was not lawful to receive, observe, and worship, a new or strange deity, without the decree of the senate (l).
(l) Tertull. Apolog. c. 5. Euseb. Eccl. Hist. l. 2. c. 2.
John Wesley
16:21 And teach customs which it is not lawful for us to receive - The world has received all the rules and doctrines of all the philosophers that ever were. But this is a property of Gospel truth: it has something in it peculiarly intolerable to the world.
Robert Jamieson, A. R. Fausset and David Brown
16:21 And teach customs, which are not lawful for us to receive, neither to observe, being Romans--Here also there was a measure of truth; as the introduction of new gods was forbidden by the laws, and this might be thought to apply to any change of religion. But the whole charge was pure hypocrisy; for as these men would have let the missionaries preach what religion they pleased if they had not dried up the source of their gains, so they conceal the real cause of their rage under color of a zeal for religion, and law, and good order: so Acts 17:6-7; Acts 19:25, Acts 19:27.
16:2216:22: Եւ կուտեցա՛ւ ամբոխն ՚ի վերայ նոցա։ Եւ զօրագլուխքն պատառեցի՛ն զհանդերձս իւրեանց. եւ հրամայեցին գա՛ն հարկանել.
22. Եւ ամբոխը թափուեց նրանց վրայ. զօրագլուխները պատռեցին նրանց զգեստները եւ հրամայեցին նրանց գանահարել:
22 Բազմութիւնը անոնց վրայ դիզուեցաւ. զօրագլուխներն ալ բռնութեամբ անոնց հանդերձները հանեցին եւ հրաման ըրին որ զանոնք ծեծեն։
Եւ կուտեցաւ ամբոխն ի վերայ նոցա. եւ զօրագլուխքն պատառեցին զհանդերձս [69]իւրեանց, հրամայեցին գան հարկանել:

16:22: Եւ կուտեցա՛ւ ամբոխն ՚ի վերայ նոցա։ Եւ զօրագլուխքն պատառեցի՛ն զհանդերձս իւրեանց. եւ հրամայեցին գա՛ն հարկանել.
22. Եւ ամբոխը թափուեց նրանց վրայ. զօրագլուխները պատռեցին նրանց զգեստները եւ հրամայեցին նրանց գանահարել:
22 Բազմութիւնը անոնց վրայ դիզուեցաւ. զօրագլուխներն ալ բռնութեամբ անոնց հանդերձները հանեցին եւ հրաման ըրին որ զանոնք ծեծեն։
zohrab-1805▾ eastern-1994▾ western am▾
16:2222: Народ также восстал на них, а воеводы, сорвав с них одежды, велели бить их палками
16:22  καὶ συνεπέστη ὁ ὄχλος κατ᾽ αὐτῶν, καὶ οἱ στρατηγοὶ περιρήξαντες αὐτῶν τὰ ἱμάτια ἐκέλευον ῥαβδίζειν,
16:22. καὶ (And) συνεπέστη (it-had-stood-upon-together,"ὁ (the-one) ὄχλος (a-crowd,"κατ' (down) αὐτῶν, (of-them,"καὶ (and) οἱ (the-ones) στρατηγοὶ (amass-leaders) περιρήξαντες ( having-en-bursted-about ) αὐτῶν (of-them) τὰ (to-the-ones) ἱμάτια (to-apparelets) ἐκέλευον (they-were-bidding-of) ῥαβδίζειν, (to-rod-to,"
16:22. et concurrit plebs adversus eos et magistratus scissis tunicis eorum iusserunt virgis caediAnd the people ran together against them: and the magistrates, rending off their clothes, commanded them to be beaten with rods.
22. And the multitude rose up together against them: and the magistrates rent their garments off them, and commanded to beat them with rods.
16:22. And the people rushed together against them. And the magistrates, tearing their tunics, ordered them to be beaten with staffs.
16:22. And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat [them].
And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat:

22: Народ также восстал на них, а воеводы, сорвав с них одежды, велели бить их палками
16:22  καὶ συνεπέστη ὁ ὄχλος κατ᾽ αὐτῶν, καὶ οἱ στρατηγοὶ περιρήξαντες αὐτῶν τὰ ἱμάτια ἐκέλευον ῥαβδίζειν,
16:22. et concurrit plebs adversus eos et magistratus scissis tunicis eorum iusserunt virgis caedi
And the people ran together against them: and the magistrates, rending off their clothes, commanded them to be beaten with rods.
16:22. And the people rushed together against them. And the magistrates, tearing their tunics, ordered them to be beaten with staffs.
16:22. And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat [them].
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
22: "Народ восстал на них..." Это - первое упоминание в книге Деяний о гонении на апостолов со стороны собственно язычников. Очевидно, подбитый господами исцеленной служанки и возбужденный преувеличенными сведениями о противоримской проповеди иудеев апостолов, народ выразил свое возбуждение какими-нибудь криками или требованиями и угрозами относительно проповедников пред воеводами, и последние опрометчиво позволили себе ту палочную расправу с задержанными, за которую после так мудро проучил их Павел (ст. 37-39).

Павел и Сила молчаливо терпят всенародное поругание, хотя могли бы моментально избежать его, сославшись на свое право римских граждан, освобождавшее их от телесного наказания. Однако они предпочитают молчание, радуясь этому бесчестию во славу Божию, за имя Христово (ср. V:41) и отложив объявление своих прав для окончательной победы своей.
Adam Clarke: Commentary on the Bible - 1831
16:22: The multitude rose up together - There was a general outcry against them; and the magistrates tore off their clothes, and delivered them to the mob, commanding the lictors, or beadles, to beat them with rods, ῥαβδιζειν. This was the Roman custom of treating criminals, as Grotius has well remarked.
Albert Barnes: Notes on the Bible - 1834
16:22: And the multitude ... - It is evident that this was done in a popular tumult, and without even the form of law. Of this Paul afterward justly complained, as it was a violation of the privileges of a Roman citizen, and contrary to the laws. See the notes on Act 16:37. It was one instance in which people affect great zeal for the honor of the Law, and yet are among the first to disregard it.
And the magistrates - Act 16:20. They who should have been their protectors until they had had a fair trial according to law.
Rent off their clothes - This was always done when one was to be scourged or whipped. The criminal was usually stripped entirely naked. Livy says (ii. 5), "The lictors, being sent to inflict punishment, beat them with rods, being naked." Cicero, against Verres, says, "He commanded the man to be seized, and to be stripped naked in the midst of the forum, and to be bound, and rods to be brought."
And commanded to beat them - ῥαβδίζειν rabdizein. To beat them with rods. This was done by lictors, whose office it was, and was a common mode of punishment among the Romans. Probably Paul alludes to this as one of the instances which occurred in his life of his being publicly scourged, when he says Co2 11:25, "Thrice was I beaten with rods."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:22: the multitude: Act 17:5, Act 18:12, Act 19:28-41, Act 21:30, Act 21:31, Act 22:22, Act 22:23
the magistrates: Act 16:37, Act 5:40, Act 22:24-26; Mat 10:17, Mat 27:26; Co2 6:5, Co2 11:23-25; Th1 2:2; Heb 11:36; Pe1 2:24
Geneva 1599
16:22 (14) And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat [them].
(14) An example of evil magistrates, to obey the fury and rage of the people.
John Gill
16:22 And the multitude rose up together against them,.... The crowd of people that were gathered together in the court on this occasion; being no doubt spirited up by the proprietors of the maid, out of whom the spirit of divination was cast, and encouraged by the rulers, and being provoked at the hearing of unlawful customs being introduced among them;
and the magistrates rent off their clothes; not their own clothes, as did the high priest, Mk 14:63 but the clothes of Paul and Silas; and so reads the Arabic version, "and the rulers rent the garments of both of them"; which removes the ambiguity in the words; for at the whipping or beating of malefactors, they did not pluck off their garments, but rent and tore them off, and so whipped or beat them naked: this was the custom with the Jews (m); it is asked,
"how did they whip anyone? his hands are bound to a pillar here and there, and the minister of the synagogue (or the executioner) takes hold of his clothes; and if they are rent, they are rent, and if they are ripped, they are ripped, (be it as it will,) until he has made his breast bare, &c.''
And in like manner the Lectors, or executioners among the Romans, used to tear the garments of malefactors, when they beat them; this the magistrates themselves did here, unless they may be said to do it, because they ordered it to be done, as follows:
and commanded to beat them; that is, with rods: this was one of the three times the apostle was beat in this manner, 2Cor 11:25 and of this shameful treatment at Philippi, he makes mention in Th1 2:2.
(m) Misn. Maccot, c. 3. sect. 12. & Maimon. Hilchot Sanhedrin c. 16. sect. 8.
Robert Jamieson, A. R. Fausset and David Brown
16:22 the multitude rose up together against them--so Acts 19:28, Acts 19:34; Acts 21:30; Lk 23:18.
the magistrates rent off their--Paul's and Silas'
clothes--that is, ordered the lictors, or rod-bearers, to tear them off, so as to expose their naked bodies (see on Acts 16:37). The word expresses the roughness with which this was done to prisoners preparatory to whipping.
and commanded to beat them--without any trial (Acts 16:37), to appease the popular rage. Thrice, it seems, Paul endured this indignity (2Cor 11:25).
16:2316:23: եւ բազում վէրս եդեալ ՚ի վերայ նոցա արկին ՚ի բանտ, պատուիրեցին բանտապետին զգուշութեամբ՝ պահել զնոսա։
23. Եւ նրանց շատ վէրքեր հասցնելուց յետոյ բանտարկեցին ու բանտապետին պատուիրեցին, որ նրանց զգուշութեամբ պահի:
23 Անոնց շատ վէրքեր տալէ յետոյ բանտ դրին, պատուիրելով բանտապետին որ զգուշութեամբ պահէ զանոնք։
եւ բազում վէրս եդեալ ի վերայ նոցա` արկին ի բանտ, պատուիրեցին բանտապետին զգուշութեամբ պահել զնոսա:

16:23: եւ բազում վէրս եդեալ ՚ի վերայ նոցա արկին ՚ի բանտ, պատուիրեցին բանտապետին զգուշութեամբ՝ պահել զնոսա։
23. Եւ նրանց շատ վէրքեր հասցնելուց յետոյ բանտարկեցին ու բանտապետին պատուիրեցին, որ նրանց զգուշութեամբ պահի:
23 Անոնց շատ վէրքեր տալէ յետոյ բանտ դրին, պատուիրելով բանտապետին որ զգուշութեամբ պահէ զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
16:2323: и, дав им много ударов, ввергли в темницу, приказав темничному стражу крепко стеречь их.
16:23  πολλάς τε ἐπιθέντες αὐτοῖς πληγὰς ἔβαλον εἰς φυλακήν, παραγγείλαντες τῶ δεσμοφύλακι ἀσφαλῶς τηρεῖν αὐτούς·
16:23. πολλὰς ( to-much ) δὲ (moreover) ἐπιθέντες ( having-had-placed-upon ) αὐτοῖς (unto-them) πληγὰς (to-smitings) ἔβαλον (they-had-casted) εἰς (into) φυλακήν, (to-a-guarding," παραγγείλαντες ( having-messaged-beside ) τῷ (unto-the-one) δεσμοφύλακι (unto-a-tying-guard) ἀσφαλῶς (unto-un-failed) τηρεῖν (to-keep-unto) αὐτούς: (to-them)
16:23. et cum multas plagas eis inposuissent miserunt eos in carcerem praecipientes custodi ut diligenter custodiret eosAnd when they had laid many stripes upon them, they cast them into prison, charging the gaoler to keep them diligently.
23. And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely:
16:23. And when they had inflicted many scourges on them, they cast them into prison, instructing the guard to watch them diligently.
16:23. And when they had laid many stripes upon them, they cast [them] into prison, charging the jailor to keep them safely:
And when they had laid many stripes upon them, they cast [them] into prison, charging the jailor to keep them safely:

23: и, дав им много ударов, ввергли в темницу, приказав темничному стражу крепко стеречь их.
16:23  πολλάς τε ἐπιθέντες αὐτοῖς πληγὰς ἔβαλον εἰς φυλακήν, παραγγείλαντες τῶ δεσμοφύλακι ἀσφαλῶς τηρεῖν αὐτούς·
16:23. et cum multas plagas eis inposuissent miserunt eos in carcerem praecipientes custodi ut diligenter custodiret eos
And when they had laid many stripes upon them, they cast them into prison, charging the gaoler to keep them diligently.
16:23. And when they had inflicted many scourges on them, they cast them into prison, instructing the guard to watch them diligently.
16:23. And when they had laid many stripes upon them, they cast [them] into prison, charging the jailor to keep them safely:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
16:23: Laid many stripes upon them - The Jews never gave more than thirty-nine stripes to any criminal; but the Romans had no law relative to this: they gave as many as they chose; and the apostles had, undoubtedly, the fullest measure. And perhaps St. Paul refers to this, where he says, Co2 11:23 : εν πληγαις ὑπερβαλλοντως, in stripes beyond measure or moderation.
Albert Barnes: Notes on the Bible - 1834
16:23: And when they had laid many stripes on them - The Jews were by law prohibited from inflicting more than 40 stripes, and usually inflicted but 39, Co2 11:24. But there was no such law among the Romans. They were unrestricted in regard to the number of lashes, and probably inflicted many more. Perhaps Paul refers to this when he says Co2 11:23, "In stripes above measure." that is, beyond the usual measure among the Jews, or beyond moderation.
They cast them into prison - The magistrates did this partly as a punishment, and partly with a view hereafter of taking vengeance on them more according to the forms of law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:23: they cast: Act 5:18, Act 8:3, Act 9:2, Act 12:4; Luk 21:12; Eph 3:1, Eph 4:1; Ti2 2:9; Plm 1:9; Rev 1:9; Rev 2:10
to keep: Act 5:23, Act 12:18; Sa1 23:22, Sa1 23:23; Mat 26:48, Mat 27:63-66
John Gill
16:23 And when they had laid many stripes upon them,.... Even above measure, as in 2Cor 11:35.
They cast them into prison; designing doubtless to inflict some greater punishment upon them, after they had further examined into their affairs:
charging the jailer to keep them safely; suggesting, that he must be answerable for them, should they escape, either through his favour or his negligence; and they might rather give this strict charge, because they perceived that they were uncommon men, possessed of a strange power, which they had exerted in the casting out of the evil spirit, which might come to their knowledge by some means or other; they might look upon them to be a sort of magicians, and therefore were to be narrowly watched, that they did not make use of their art to deliver themselves; however, they judged it necessary to use all the precautions they could, to secure them: some have thought this jailer to be the same with Stephanas, 1Cor 1:16 but this is not certain, nor very probable.
John Wesley
16:23 They laid many stripes upon them - Either they did not immediately say they were Romans, or in the tumult it was not regarded. Charging the jailer - Perhaps rather to quiet the people than because they thought them criminal.
Robert Jamieson, A. R. Fausset and David Brown
16:23 when they had laid many stripes upon them--the bleeding wounds from which they were not washed till it was done by the converted jailer (Acts 16:33).
charged the jailer . . . who . . . thrust them into the inner prison--"pestilential cells, damp and cold, from which the light was excluded, and where the chains rusted on the prisoners. One such place may be seen to this day on the slope of the Capitol at Rome" [HOWSON].
16:2416:24: Որոյ առեալ զայսպիսի պատուէր, ա՛րկ զնոսա ՚ի ներքի՛ն բանտն, եւ զոտս նոցա պնդեա՛ց ՚ի կոճեղ[2531]։ [2531] Ոսկան. Պնդեաց ՚ի կոճեղս։
24. Սա այսպիսի հրաման ստանալով՝ նրանց ներսի բանտը նետեց ու նրանց ոտքերը կոճղի մէջ ամրացրեց:
24 Ան ալ այսպէս հրաման առնելով՝ զանոնք ներսի բանտը դրաւ ու ոտքերնին կոճղի մէջ ամրացուց։
Որոյ առեալ զայսպիսի պատուէր` արկ զնոսա ի ներքին բանտն, եւ զոտս նոցա պնդեաց ի կոճեղ:

16:24: Որոյ առեալ զայսպիսի պատուէր, ա՛րկ զնոսա ՚ի ներքի՛ն բանտն, եւ զոտս նոցա պնդեա՛ց ՚ի կոճեղ[2531]։
[2531] Ոսկան. Պնդեաց ՚ի կոճեղս։
24. Սա այսպիսի հրաման ստանալով՝ նրանց ներսի բանտը նետեց ու նրանց ոտքերը կոճղի մէջ ամրացրեց:
24 Ան ալ այսպէս հրաման առնելով՝ զանոնք ներսի բանտը դրաւ ու ոտքերնին կոճղի մէջ ամրացուց։
zohrab-1805▾ eastern-1994▾ western am▾
16:2424: Получив такое приказание, он ввергнул их во внутреннюю темницу и ноги их забил в колоду.
16:24  ὃς παραγγελίαν τοιαύτην λαβὼν ἔβαλεν αὐτοὺς εἰς τὴν ἐσωτέραν φυλακὴν καὶ τοὺς πόδας ἠσφαλίσατο αὐτῶν εἰς τὸ ξύλον.
16:24. ὃς (which) παραγγελίαν (to-a-messaging-beside-unto) τοιαύτην (to-the-one-unto-the-one-this) λαβὼν (having-had-taken) ἔβαλεν (it-had-casted) αὐτοὺς (to-them) εἰς (into) τὴν (to-the-one) ἐσωτέραν (to-more-into-unto-which) φυλακὴν (to-a-guarding) καὶ (and) τοὺς (to-the-ones) πόδας (to-feet) ἠσφαλίσατο ( it-un-failed-to ) αὐτῶν (of-them) εἰς (into) τὸ (to-the-one) ξύλον. (to-a-wood)
16:24. qui cum tale praeceptum accepisset misit eos in interiorem carcerem et pedes eorum strinxit in lignoWho having received such a charge, thrust them into the inner prison and made their feet fast in the stocks.
24. who, having received such a charge, cast them into the inner prison, and made their feet fast in the stocks.
16:24. And since he had received this kind of order, he cast them into the interior prison cell, and he restricted their feet with stocks.
16:24. Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.
Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks:

24: Получив такое приказание, он ввергнул их во внутреннюю темницу и ноги их забил в колоду.
16:24  ὃς παραγγελίαν τοιαύτην λαβὼν ἔβαλεν αὐτοὺς εἰς τὴν ἐσωτέραν φυλακὴν καὶ τοὺς πόδας ἠσφαλίσατο αὐτῶν εἰς τὸ ξύλον.
16:24. qui cum tale praeceptum accepisset misit eos in interiorem carcerem et pedes eorum strinxit in ligno
Who having received such a charge, thrust them into the inner prison and made their feet fast in the stocks.
16:24. And since he had received this kind of order, he cast them into the interior prison cell, and he restricted their feet with stocks.
16:24. Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.
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
24-26: Исполняя приказание - крепче стеречь узников, темничный страж ввергает их во внутреннюю темницу, где содержались особенно важные преступники, и ноги их забивает в колоду - большой и тяжелый деревянный чурбан с отверстиями. Но - "чем строже заключение, тем славнее чудо!" (Злат. ).

"Вдруг сделалось великое землетрясение..." - не как обычное явление природы, а как чудо, сотворенное Господом для прославления Своего Имени и избавления Своих Служителей - апостолов. Чудесность землетрясения проявилась именно в том, что не только у Павла и Силы, но и у всех остальных узников темницы ослабели узы, что давало полную возможность всем тотчас удалиться через открытые землетрясением двери темницы. Чудесно и то, что это землетрясение не простерлось, по-видимому, далее района темницы.
Adam Clarke: Commentary on the Bible - 1831
16:24: The inner prison - Probably what we would call the dungeon; the darkest and most secure cell.
Made their feet fast in the stocks - The το ξυλον, which we here translate stocks, is supposed to mean two large pieces of wood, pierced with holes like our stocks, and fitted to each other, that, when the legs were in, they could not be drawn out. The holes being pierced at different distances, the legs might be separated or divaricated to a great extent, which must produce extreme pain. It is this circumstance to which it is supposed Prudentius refers, in speaking of the torments of St. Vincent: -
Lignoque plantas inserit,
Divaricatis cruribus.
"They placed his feet in the stocks, his legs greatly distended!"
If the apostles were treated in this way, lying on the bare ground with their flayed backs, what agony must they have suffered! However, they could sing praises notwithstanding.
Albert Barnes: Notes on the Bible - 1834
16:24: Thrust them into the inner prison - Into the most retired and secure part of the prison. The cells in the interior of the prison would be regarded as more safe, being doubtless more protected, and the difficulty of escape would be greater.
And made their feet fast in the stocks - Greek: and made their feet secure to wood. The word "stocks," with us, denotes a machine made of two pieces of timber between which the feet of criminals are placed, and in which they are thus made secure. The account here does not imply necessarily that they were secured precisely in this way, but that they were fastened or secured by the feet, probably by cords, to a piece or beam of wood, so that they could not escape. It is probable that the legs of the prisoners were bound to large pieces of wood which not only encumbered them, but which were so placed as to extend their feet to a considerable distance. In this condition it might be necessary for them to lie on their backs; and if this, as is probable, was on the cold ground, after their severe scourging, their sufferings must have been very great. Yet in the midst of this they sang praises to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:24: the inner: Kg1 22:27; Jer 37:15, Jer 37:16, Jer 38:26; Lam 3:53-55
and made: Ch2 16:10 *Heb: Job 13:27, Job 33:11; Psa 105:18; Jer 20:2, Jer 29:26
Geneva 1599
16:24 Who, having received such a charge, thrust them into the inner prison, and made their feet (h) fast in the stocks.
(h) Because he wanted to be more sure that they did not escape, he set them fast in the stocks.
John Gill
16:24 Who having received such a charge,.... So strict an one from the magistrates, was doubly careful and diligent:
thrust them into the inner prison: the innermost part of it, the lowest or furthest part of the prison; so that there were the more doors, bolts, and bars, to break open, and pass through, should they attempt to make their escape:
and made their feet fast in the stocks; or "wood", a wooden machine, in which the feet of prisoners were put for security, and which we call "the stocks"; some say it was such an one, in which the neck as well as the feet were put, and so might be the same with our "pillory".
John Wesley
16:24 Secured their feet in the stocks - These were probably those large pieces of wood, in use among the Romans, which not only loaded the legs of the prisoner, but also kept them extended in a very painful manner.
Robert Jamieson, A. R. Fausset and David Brown
16:24 made their feet fast in the stocks--an instrument of torture as well as confinement, made of wood bound with iron, with holes for the feet, which were stretched more or less apart according to the severity intended. (ORIGEN at a later period, besides having his neck thrust into an iron collar, lay extended for many days with his feet apart in the rack). Though jailers were proverbially unfeeling, the manner in which the order was given in this case would seem to warrant all that was done.
16:2516:25: Եւ ՚ի մէջ գիշերոյն Պաւղոս եւ Շիղայ կային յաղօթս՝ եւ օրհնէին զԱստուած. ունկն դնէին նոցա կալանաւորքն[2532]։ [2532] Ոմանք. ՚Ի մէջ գիշերին։
25. Եւ գիշերուայ կէսին Պօղոսն ու Շիղան աղօթում էին ու օրհնում Աստծուն: Կալանաւորները նրանց ականջ էին դնում:
25 Կէս գիշերին Պօղոս ու Շիղա աղօթք կ’ընէին եւ Աստուած կ’օրհնէին ու բանտարկեալներն ալ մտիկ կ’ընէին։
Եւ ի մէջ գիշերոյն Պաւղոս եւ Շիղայ կային յաղօթս եւ օրհնէին զԱստուած. ունկն դնէին նոցա կալանաւորքն:

16:25: Եւ ՚ի մէջ գիշերոյն Պաւղոս եւ Շիղայ կային յաղօթս՝ եւ օրհնէին զԱստուած. ունկն դնէին նոցա կալանաւորքն[2532]։
[2532] Ոմանք. ՚Ի մէջ գիշերին։
25. Եւ գիշերուայ կէսին Պօղոսն ու Շիղան աղօթում էին ու օրհնում Աստծուն: Կալանաւորները նրանց ականջ էին դնում:
25 Կէս գիշերին Պօղոս ու Շիղա աղօթք կ’ընէին եւ Աստուած կ’օրհնէին ու բանտարկեալներն ալ մտիկ կ’ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
16:2525: Около полуночи Павел и Сила, молясь, воспевали Бога; узники же слушали их.
16:25  κατὰ δὲ τὸ μεσονύκτιον παῦλος καὶ σιλᾶς προσευχόμενοι ὕμνουν τὸν θεόν, ἐπηκροῶντο δὲ αὐτῶν οἱ δέσμιοι·
16:25. Κατὰ (Down) δὲ (moreover) τὸ (to-the-one) μεσονύκτιον (to-middle-night-belonged) Παῦλος (a-Paulos) καὶ (and) Σίλας (a-Silas) προσευχόμενοι ( goodly-holding-toward ) ὕμνουν (they-were-hymning-unto) τὸν (to-the-one) θεόν, (to-a-Deity," ἐπηκροῶντο ( they-were-upon-hearing-unto ) δὲ (moreover) αὐτῶν (of-them) οἱ (the-ones) δέσμιοι : ( tied-belonged )
16:25. media autem nocte Paulus et Silas adorantes laudabant Deum et audiebant eos qui in custodia erantAnd at midnight, Paul and Silas, praying, praised God. And they that were in prison heard them.
25. But about midnight Paul and Silas were praying and singing hymns unto God, and the prisoners were listening to them;
16:25. Then, in the middle of the night, Paul and Silas were praying and praising God. And those who were also in custody were listening to them.
16:25. And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.
And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them:

25: Около полуночи Павел и Сила, молясь, воспевали Бога; узники же слушали их.
16:25  κατὰ δὲ τὸ μεσονύκτιον παῦλος καὶ σιλᾶς προσευχόμενοι ὕμνουν τὸν θεόν, ἐπηκροῶντο δὲ αὐτῶν οἱ δέσμιοι·
16:25. media autem nocte Paulus et Silas adorantes laudabant Deum et audiebant eos qui in custodia erant
And at midnight, Paul and Silas, praying, praised God. And they that were in prison heard them.
16:25. Then, in the middle of the night, Paul and Silas were praying and praising God. And those who were also in custody were listening to them.
16:25. And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul and Silas in Prison; Conversion of the Philippian Jailer.
25 And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them. 26 And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed. 27 And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled. 28 But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. 29 Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, 30 And brought them out, and said, Sirs, what must I do to be saved? 31 And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. 32 And they spake unto him the word of the Lord, and to all that were in his house. 33 And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. 34 And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.

We have here the designs of the persecutors of Paul and Silas baffled and broken.

I. The persecutors designed to dishearten and discourage the preachers of the gospel, and to make them sick of the cause and weary of their work; but here we find them both hearty and heartened.

1. They were themselves hearty, wonderfully hearty; never were poor prisoners so truly cheerful, nor so far from laying their hard usage to heart. Let us consider what their case was. The prætors among the Romans had rods carried before them, and axes bound upon them, the fasces and secures. Now they had felt the smart of the rods, the ploughers had ploughed upon their backs, and made long furrows. The many stripes they had laid upon them were very sore, and one might have expected to hear them complaining of them, of the rawness and soreness of their backs and shoulders. Yet this was not all; they had reason to fear the axes next. Their master was first scourged and then crucified; and they might expect the same. In the mean time they were in the inner prison, their feet in the stocks, which, some think, not only held them, but hurt them; and yet, at midnight, when they should have been trying, if possible, to get a little rest, they prayed and sang praises to God. (1.) They prayed together, prayed to God to support them and comfort them in their afflictions, to visit them, as he did Joseph in the prison, and to be with them,--prayed that their consolations in Christ might abound, as their afflictions for him did,--prayed that even their bonds and stripes might turn to the furtherance of the gospel,--prayed for their persecutors, that God would forgive them and turn their hearts. This was not at an hour of prayer, but at midnight; it was not in a house of prayer, but in a dungeon; yet it was seasonable to pray, and the prayer was acceptable. As in the dark, so out of the depths, we may cry unto God. No place, no time, amiss for prayer, if the heart be lifted up to God. Those that are companions in suffering should join in prayer. Is any afflicted? Let him pray. No trouble, how grievous soever, should indispose us for prayer. (2.) They sang praises to God. They praised God; for we must in every thing give thanks. We never want matter for praise, if we do not want a heart. And what should put the heart of a child of God out of tune for this duty if a dungeon and a pair of stocks will not do it? They praised God that they were counted worthy to suffer shame for his name, and that they were so wonderfully supported and borne up under their sufferings, and felt divine consolations so sweet, so strong, in their souls. Nay, they not only praised God, but they sang praises to him, in some psalm, or hymn, or spiritual song, either one of David's, or some modern composition, or one of their own, as the Spirit gave them utterance. As our rule is that the afflicted should pray, and therefore, being in affliction, they prayed; so our rule is that the merry should sing psalms (James v. 13), and therefore, being merry in their affliction, merry after a godly sort, they sang psalms. This proves that the singing of psalms is a gospel ordinance, and ought to be used by all good Christians; and that it is instituted, not only for the expressing of their joys in a day of triumph, but for the balancing and relieving of their sorrows in a day of trouble. It was at midnight that they sang psalms, according to the example of the sweet psalmist of Israel (Ps. cxix. 62): At midnight will I rise to give thanks unto thee. (3.) Notice is here taken of the circumstance that the prisoners heard them. If the prisoners did not hear them pray, yet they heard them sing praises. [1.] It intimates how hearty they were in singing praises to God; they sang so loud that, though they were in the dungeon, they were heard all the prison over; nay, so loud that they woke the prisoners: for we may suppose, being at midnight, they were all asleep. We should sing psalms with all our heart. The saints are called upon to sing aloud upon their beds, Ps. cxlix. 5. But gospel grace carries the matter further, and gives us an example of those that sang aloud in the prison, in the stocks. [2.] Though they knew the prisoners would hear them, yet they sang aloud, as those that were not ashamed of their Master, nor of his service. Shall those that would sing psalms in their families plead, in excuse for their omission of the duty, that they are afraid their neighbours should hear them, when those that sing profane songs roar them our, and care not who hears them? [3.] The prisoners were made to hear the prison-songs of Paul and Silas, that they might be prepared for the miraculous favour shown to them all for the sake of Paul and Silas, when the prison-doors were thrown open. By this extraordinary comfort with which they were filled it was published that he whom they preached was the consolation of Israel. Let the prisoners that mean to oppose him hear and tremble before him; let those that are faithful to him hear and triumph, and take of the comfort that is spoken to the prisoners of hope, Zech. ix. 12.

2. God heartened them wonderfully by his signal appearances for them, v. 26. (1.) There was immediately a great earthquake; how far it extended we are not told, but it was such a violent shock in this place that the very foundations of the prison were shaken. While the prisoners were hearkening to the midnight devotions of Paul and Silas, and perhaps laughing at them and making a jest of them, this earthquake would strike a terror upon them, and convince them that those men were the favourites of Heaven, and such as God owned. We had the house of prayer shaken, in answer to prayer, and as a token of God's acceptance of it, ch. iv. 31. Here the prison shaken. The Lord was in these earthquakes, to show his resentment of the indignities done to his servants, to testify to those whose confidence is in the earth the weakness and instability of that which they confide, and to teach people that, though the earth be moved, yet they need not fear. (2.) The prison-doors were thrown open, and the prisoners' fetters were knocked off: Every man's bands were loosed. Perhaps the prisoners, when they heard Paul and Silas pray and sing psalms, admired them, and spoke honourably of them, and said what the damsel had said of them, Surely, these men are the servants of the living God. To recompense them for, and confirm them in, their good opinion of them, they share in the miracle, and have their bands loosed; as afterwards God gave to Paul all those that were in the ship with him (ch. xxvii. 24), so now he gave him all those that were in the prison with him. God hereby signified to these prisoners, as Grotius observes, that the apostles, in preaching the gospel, were public blessings to mankind, as they proclaimed liberty to the captives, and the opening of the prison-doors to those that were bound, Isa. lxi. 1. Et per eos solvi animorum vincula--and as by them the bonds of souls were unloosed.

II. The persecutors designed to stop the progress of the gospel, that no more might embrace it; thus they hoped to ruin the meeting by the river side, that no more hearts should be opened there; but here we find converts made in the prison, that house turned into a meeting, the trophies of the gospel's victories erected there, and the jailer, their own servant, become a servant of Christ. It is probable that some of the prisoners, if not all, were converted; surely the miracle wrought on their bodies, in loosing their bands, was wrought on their souls too. See Job xxxvi. 8-10; Ps. cvii. 14, 15. But it is only the conversion of the jailer that is recorded.

1. He is afraid he shall lose his life, and Paul makes him easy as to this care, v. 27, 28. (1.) He awoke out of his sleep. It is probable that the shock of the earthquake woke him, and the opening of the prison-doors, and the prisoners' expressions of joy and amazement, when in the dark they found their bands loosed, and called to tell one another what they felt: this was enough to awaken the jailer, whose place required that he should not be hard to wake. This waking him out of his sleep signified the awakening of his conscience out of its spiritual slumber. The call of the gospel is, Awake, thou that sleepest (Eph. v. 14), like that of Jonah, i. 6. (2.) He saw the prison-doors open, and supposed, as well he might, that the prisoners had fled; and then what would become of him? He knew the Roman law in that case, and it was executed not long ago upon the keepers out of whose hands Peter escaped, ch. xii. 19. It was according to that of the prophet, 1 Kings xx. 39, 42, Keep this man; if he be missing, thy life shall go for his life. The Roman lawyers after this, in their readings upon the law, De custodia reorum--The custody of criminals (which appoints that the keeper should undergo the same punishment that should have been inflicted on the prisoner if he let him escape), take care to except an escape by miracle. (3.) In his fright he drew his sword, and was going to kill himself, to prevent a more terrible death, and expected one, a pompous ignominious death, which he knew he was liable to for letting his prisoners escape and not looking better to them; and the extraordinarily strict charge which the magistrates gave him concerning Paul and Silas made him conclude they would be very severe upon him if they were gone. The philosophers generally allowed self-murder. Seneca prescribes it as the last remedy which those that are in distress may have recourse to. The Stoics, notwithstanding their pretended conquest of the passions, yielded thus far to them. And the Epicureans, who indulged the pleasures of sense, to avoid its pains chose rather to put an end to it. This jailer thought there was no harm in anticipating his own death; but Christianity proves itself to be of God by this, that it keeps us to the law of our creation--revives, enforces, and establishes it, obliges us to be just to our own lives, and teaches us cheerfully to resign them to our graces, but courageously to hold them out against our corruptions. (4.) Paul stopped him from his proceeding against himself (v. 28): He cried with a loud voice, not only to make him hear, but to make him heed, saying, Do not practise any evil to thyself; Do thyself no harm. All the cautions of the word of God against sin, and all appearances of it and approaches to it, have this tendency, "Do thyself no harm. Man, woman, do not wrong thyself, nor ruin thyself; hurt not thyself, and then none else can hurt thee; do not sin, for nothing else can hurt thee." Even as to the body, we are cautioned against those sins which do harm to it, and are taught to hate our own flesh, but to nourish and cherish it. The jailer needs not fear being called to an account for the escape of his prisoners, for they are all here. It was strange that some of them did not slip away, when the prison-doors were opened, and they were loosed from their bands; but their amazement held them fast, and, being sensible it was by the prayers of Paul and Silas that they were loosed, they would not stir unless they stirred; and God showed his power in binding their spirits, as much as in loosing their feet.

2. He is afraid he shall lose his soul, and Paul makes him easy as to this care too. One concern leads him to another, and a much greater; and, being hindered from hastening himself out of this world, he begins to think, if he had pursued his intention, whither death would have brought him, and what would have become of him on the other side death--a very proper thought for such as have been snatched as a brand out of the fire, when there was but a step between them and death. Perhaps the heinousness of the sin he was running into helped to alarm him.

(1.) Whatever was the cause, he was put into a great consternation. The Spirit of God, that was sen to convince, in order to his being a Comforter, struck a terror upon him, and startled him. Whether he took care to shut the prison-doors again we are not told. Perhaps he forgot this as the woman of Samaria, when Christ had impressed convictions on her conscience, left her water-pot and forgot her errand to the well; for he called for a light with all speed, and sprang in to the inner prison, and came trembling to Paul and Silas. Those that have sin set in order before them, and are made to know their abominations, cannot but tremble at the apprehension of their misery and danger. This jailer, when he was thus made to tremble, could not apply to a more proper person than to Paul, for it had once been his own case; he had been once a persecutor of good men, as this jailer was--had cast them into prison, as he kept them--and when, like him, he was made sensible of it, he trembled, and was astonished; and therefore he was able to speak the more feelingly to the jailer.

(2.) In this consternation, he applied to Paul and Silas for relief. Observe, [1.] How reverent and respectful his address to them is: He called for a light, because they were in the dark, and that they might see what a fright he was in; he fell down before them, as one amazed at the badness of his own condition, and ready to sink under the load of his terror because of it; he fell down before them, as one that had upon his spirit an awe of them, and of the image of God upon them, and of their commission from God. It is probable that he had heard what the damsel said of them, that they were the servants of the living God, who showed to them the way of salvation, and as such he thus expressed his veneration for them. He fell down before them, to beg their pardon, as a penitent, for the indignities he had done them, and to beg their advice, as a supplicant, what he should do. He gave them a title of respect, Sirs, kyrioi--lords, masters; just now it was, Rogues and villains, and he was their master; but now, Sirs, lords, and they are his masters. Converting grace changes people's language of and to good people and good ministers; and, to such as are thoroughly convinced of sin, the very feet of those that bring tidings of Christ are beautiful; yea, though they are disgracefully fastened in the stocks. [2.] How serious his enquiry is: What must I do to be saved? First, His salvation is now his great concern, and lies nearest his heart, which before was the furthest thing from his thoughts. Not, What shall I do to be preferred, to be rich and great in the world? but, What shall I do to be saved? Secondly, He does not enquire concerning others, what they must do; but concerning himself, "What must I do?" It is his own precious soul that he is in care about: "Let others do as they please; tell me what I must do, what course I must take." Thirdly, He is convinced that something must be done, and done by him too, in order to his salvation: that it is not a thing of course, a thing that will do itself, but a thing about which we must strive, wrestle, and take pains. He asks not, "What may be done for me?" but, "What shall I do, that, being now in fear and trembling, I may work out my salvation?" as Paul speaks in his epistle to the church at Philippi, of which this jailer was, perhaps with respect to his trembling enquiry here, intimating that he must not only ask after salvation (as he had done), but work out his salvation with a holy trembling, Phil. ii. 12. Fourthly, He is willing to do any thing: "Tell me what I must do, and I am here ready to do it. Sirs, put me into any way, if it be but the right way, and a sure way; though narrow, and thorny, and uphill, yet I will walk in it." Note, Those who are thoroughly convinced of sin, and truly concerned about their salvation, will surrender at discretion to Jesus Christ, will give him a blank to write what he pleases, will be glad to have Christ upon his own terms, Christ upon any terms. Fifthly, He is inquisitive what he should do, is desirous to know what he should do, and asks those that were likely to tell him. If you will enquire, enquire ye, Isa. xxi. 12. Those that set their faces Zionward must ask the way thither, Jer. l. 5. We cannot know it of ourselves, but God has made it known to us by his word, has appointed his ministers to assist us in consulting the scriptures, and has promised to give his Holy Spirit to those that ask him, to be their guide in the way of salvation. Sixthly, He brought them out, to put this question to them, that their answer might not be by duress or compulsion, but that they might prescribe to him, though he was their keeper, with the same liberty as they did to others. He brings them out of the dungeon, in hopes they will bring him out of a much worse.

(3.) They very readily directed him what he must do, v. 31. They were always ready to answer such enquiries; though they are cold, and sore, and sleepy, they do not adjourn this cause to a more convenient time and place, do not bid him come to them the next sabbath at their meeting-place by the river side, and they will tell him, but they strike while the iron is hot, take him now when he is in a good mind, lest the conviction should wear off. Now that God begins to work, it is time for them to set in as workers together with God. They do not upbraid him with his rude and ill carriage towards them, and his going beyond his warrant; all this is forgiven and forgotten, and they are as glad to show him the way to heaven as the best friend they have. They did not triumph over him, though he trembled; they gave him the same directions they did to others, Believe in the Lord Jesus Christ. One would think they should have said, "Repent of thy abusing us, in the first place." No, that is overlooked and easily passed by, if he will but believe in Christ. This is an example to ministers to encourage penitents, to meet those that are coming to Christ and take them by the hand, not to be hard upon any for unkindness done to them, but to seek Christ's honour more than their own. Here is the sum of the whole gospel, the covenant of grace in a few words: Believe in the Lord Jesus Christ, and thou shalt be saved, and thy house. Here is, [1.] The happiness promised: "Thou shalt be saved; not only rescued from eternal ruin, but brought to eternal life and blessedness. Though thou art a poor man, an under-jailer or turnkey, mean and of low condition in the world, yet this shall be no bar to thy salvation. Though a great sinner, though a persecutor, yet thy heinous transgressions shall be all forgiven through the merits of Christ; and thy hard embittered heart shall be softened and sweetened by the grace of Christ, and thus thou shalt neither die for thy crime nor die of thy disease." [2.] The condition required: Believe in the Lord Jesus Christ. We must admit the record that God hath given in his gospel concerning his Son, and assent to it as faithful, and well worthy of all acceptation. We must approve the method God has taken of reconciling the world to himself by a Mediator; and accept of Christ as he is offered to us, and give up ourselves to be ruled and taught and saved by him. This is the only way and a sure way to salvation. No other way of salvation than by Christ, and no other way of our being saved by Christ than by believing in him; and no danger of coming short if we take this way, for it is the way that God has appointed, and he is faithful that has promised. It is the gospel that is to be preached to every creature, He that believes shall be saved. [3.] The extension of this to his family: Thou shalt be saved, and thy house; that is, "God will be in Christ a God to thee and to thy seed, as he was to Abraham. Believe, and salvation shall come to thy house, as Luke xix. 9. Those of thy house that are infants shall be admitted into the visible church with thee, and thereby put into a fair way for salvation; those that are grown up shall have the means of salvation brought to them, and, be they ever so many, let them believe in Jesus Christ and they shall be saved; they are all welcome to Christ upon the same terms."

(4.) They proceeded to instruct him and his family in the doctrine of Christ (v. 32): They spoke unto him the word of the Lord. He was, for aught that appears, an utter stranger to Christ, and therefore it is requisite he should be told who this Jesus is, that he may believe in him, John ix. 36. And, the substance of the matter lying in a little compass, they soon told him enough to make his being baptized a reasonable service. Christ's ministers should have the word of the Lord so ready to them, and so richly dwelling in them, as to be able to give instructions offhand to any that desire to hear and receive them, for their direction in the way of salvation. They spoke the word not only to him, but to all that were in his house. Masters of families should take care that all under their charge partake of the means of knowledge and grace, and that the word of the Lord be spoken to them; for the souls of the poorest servants are as precious as those of their masters, and are bought with the same price.

(5.) The jailer and his family were immediately baptized, and thereby took upon them the profession of Christianity, submitted to its laws, and were admitted to its privileges, upon their declaring solemnly, as the eunuch did, that they believed that Jesus Christ is the Son of God: He was baptized, he and all his, straightway. Neither he nor any of his family desired time to consider whether they should come into baptismal bonds or no; nor did Paul and Silas desire time to try their sincerity and to consider whether they should baptize them or no. But the Spirit of grace worked such a strong faith in them, all on a sudden, as superseded further debate; and Paul and Silas knew by the Spirit that it was a work of God that was wrought in them: so that there was no occasion for demur. This therefore will not justify such precipitation in ordinary cases.

(6.) The jailer was hereupon very respectful to Paul and Silas, as one that knew not how to make amends for the injury he had done to them, much less for the kindness he had received from them: He took them the same hour of the night, would not let them lie a minute longer in the inner prison; but, [1.] He washed their stripes, to cool them, and abate the smart of them; to clean them from the blood which the stripes had fetched. It is probable that he bathed them with some healing liquor, as the good Samaritan helped the wounded man by pouring in oil and wine. [2.] He brought them into his house, bade them welcome to the best room he had, and prepared his best bed for them. Now nothing was thought good enough for them, as before nothing bad enough. [3.] He set meat before them, such as his house would afford, and they were welcome to it, by which he expressed the welcome which his soul gave to the gospel. They had spoken to him the word of the Lord, had broken the bread of life to him and his family; and he, having reaped so plentifully of their spiritual things, thought it was but reasonable that they should reap of his carnal things, 1 Cor. ix. 11. What have we houses and tables for but as we have opportunity to serve God and his people with them?

(7.) The voice of rejoicing with that of salvation was heard in the jailer's house; never was such a truly merry night kept there before: He rejoiced, believing in God, with all his house. There was none in his house that refused to be baptized, and so made a jar in the harmony; but they were unanimous in embracing the gospel, which added much to the joy. Or it may be read, He, believing in God, rejoiced all the house over; panoiki--he went to every apartment, expressing his joy. Observe, [1.] His believing in Christ is called believing in God, which intimates that Christ is God, and that the design of the gospel is so far from being to draw us from God (saying, Go serve other gods, Deut. xiii. 2) that it has a direct tendency to bring us to God. [2.] His faith produced joy. Those that by faith have given up themselves to God in Christ as theirs have a great deal of reason to rejoice. The eunuch, when he was converted, went on his way rejoicing; and here the jailer rejoiced. The conversion of the nations is spoken of in the Old Testament as their rejoicing, Ps. lxvii. 4; xcvi. 11. For, believing, we rejoice with joy unspeakable, and full of glory. Believing in Christ is rejoicing in Christ. [3.] He signified his joy to all about him. Out of the abundance of the joy in his heart, his mouth spoke to the glory of God, and their encouragement who believed in God too. Those who have themselves tasted the comforts of religion should do what they can to bring others to the taste of them. One cheerful Christian should make many.
Adam Clarke: Commentary on the Bible - 1831
16:25: At midnight Paul and Silas - sang praises - Though these holy men felt much, and had reason to fear more, yet they are undismayed, and even happy in their sufferings: they were so fully satisfied that they were right, and had done their duty, that there was no room for regret or self-reproach. At the same times they had such consolations from God as could render any circumstances not only tolerable, but delightful. They prayed, first, for grace to support them, and for pardon and salvation for their persecutors; and then, secondly, sang praises to God, who had called them to such a state of salvation, and had accounted them worthy to suffer shame for the testimony of Jesus. And, although they were in the inner prison, they sang so loud and so heartily that the prisoners heard them.
Albert Barnes: Notes on the Bible - 1834
16:25: And at midnight - Probably their painful posture, and the sufferings of their recent scourging, pRev_ented their. sleeping. Yet, though they had no repose, they had a quiet conscience, and the supports of religion.
Prayed - Though they had suffered much, yet they had reason to apprehend more. They sought, therefore, the sustaining grace of God.
And sang praises - Compare the notes on Job 35:10. Nothing but religion would have enabled them to do this. They had endured much, but they had cause still for gratitude. The Christian may find more true joy in a prison than the monarch on his throne.
And the prisoners heard them - And doubtless with astonishment. Prayer and praise are not common in a prison. The song of rejoicing and the language of praise is not usual among men lying bound in a dungeon. From this narrative we may learn:
(1) That the Christian has the sources of his happiness within him. External circumstances cannot destroy his peace and joy. In a dungeon he may find as real happiness as on a throne. On the cold earth, beaten and bruised, he may be as truly happy as on a bed of down.
(2) the enemies of Christians cannot destroy their peace. They may incarcerate the body, but they cannot bind the spirit, They may exclude from earthly comforts, but they cannot shut them out from the presence and sustaining grace of God.
(3) we see the value of a good conscience. Nothing else can give peace; and amidst the wakeful hours of the night, whether in a dungeon or on a bed of sickness, it is of more value than all the wealth of the world.
(4) we see the inestimable worth of the religion of Christ. It fits for all scenes; supports in all trials; upholds by day or by night; inspires the soul with confidence in God; and puts into the lips the songs of praise and thanksgiving.
(5) we have here a sublime and holy scene which sin and infidelity could never furnish. What more sublime spectacle has the earth witnessed than that of scourged and incarcerated men, suffering from unjust and cruel inflictions, and anticipating still greater sorrows; yet, with a calm mind, a pure conscience, a holy joy, pouring forth their desires and praises at midnight, into the ear of the God who always hears prayer! The darkness, the stillness, the loneliness, all gave sublimity to the scene, and teach us how invaluable is the privilege of access to the throne of mercy in this suffering world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:25: at midnight: Job 35:10; Psa 22:2, Psa 42:8, Psa 77:6, Psa 119:55, Psa 119:62; Isa 30:29
prayed: Psa 50:15, Psa 77:2, Psa 91:15; Mat 26:38, Mat 26:39; Luk 22:44; Heb 5:7; Jam 5:13
sang: Act 5:41; Psa 34:1; Mat 5:10, Mat 5:11; Luk 6:22, Luk 6:23; Rom 5:3, Rom 12:12; Co2 4:8, Co2 4:9, Co2 4:16; Co2 4:17, Co2 6:10; Phi 2:17, Phi 4:4-7; Col 1:24, Col 3:15-17; Th1 5:16-18; Jam 1:2; Pe1 1:6-8, Pe1 4:14
and the: Ezr 3:12, Ezr 3:13; Psa 71:7; Zac 3:8
Geneva 1599
16:25 (15) And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.
(15) The prayers of the godly do shake both heaven and earth.
John Gill
16:25 And at midnight Paul and Silas prayed, When others were asleep, and all things were still and quiet; See Gill on Ps 119:62, and they prayed doubtless for themselves, for their deliverance in God's time and way, and for support under their present afflictions; and for supplies of grace, to enable them to bear with patience and cheerfulness, until an issue was put to them; and for their enemies, and, particularly it may be for the jailer, who had used them so ill; and for the churches of Christ, for all the saints, and for the spread and success of the Gospel:
and sang praises unto God; or "sang an hymn to God", very likely one of David's psalms, or hymns: for the book of Psalms is a book, of hymns, and several of the psalms are particularly called hymns; this showed not only that they were cheerful, notwithstanding the stripes that were laid upon them, and though their feet were made fast in the stocks, and they were in the innermost prison, in a most loathsome and uncomfortable condition; and though they might be in expectation of greater punishment, and of death itself; but also that they were thankful and glorified God, who had counted them worthy to suffer for his name's sake:
and the prisoners heard them; for it seems there were other prisoners besides them, and who were in the outer prison: and from hence it appears, that their prayer was not merely mental; nor was their singing praises only a making melody in their hearts, but were both vocal; and it might be chiefly for the sake of the prisoners, that they both prayed and praised in this manner, that they might hear and be converted; or at least be convicted of the goodness of the cause, for which the apostles suffered.
John Wesley
16:25 Paul and Silas sung a hymn to God - Notwithstanding weariness, hunger stripes, and blood. And the prisoners heard - A song to which they were not accustomed.
Robert Jamieson, A. R. Fausset and David Brown
16:25 And at midnight Paul and Silas prayed and sang praises--literally, "praying, were singing praises"; that is, while engaged in pouring out their hearts in prayer, had broken forth into singing, and were hymning loud their joy. As the word here employed is that used to denote the Paschal hymn sung by our Lord and His disciples after their last Passover (Mt 26:30), and which we know to have consisted of Psa. 113:1-118:29, which was chanted at that festival, it is probable that it was portions of the Psalms, so rich in such matter, which our joyous sufferers chanted forth; nor could any be more seasonable and inspiring to them than those very six Psalms, which every devout Jew would no doubt know by heart. "He giveth songs in the night" (Job 35:10). Though their bodies were still bleeding and tortured in the stocks, their spirits, under "the expulsive power of a new affection," rose above suffering, and made the prison wails resound with their song. "In these midnight hymns, by the imprisoned witnesses for Jesus Christ, the whole might of Roman injustice and violence against the Church is not only set at naught, but converted into a foil to set forth more completely the majesty and spiritual power of the Church, which as yet the world knew nothing of. And if the sufferings of these two witnesses of Christ are the beginning and the type of numberless martyrdoms which were to flow upon the Church from the same source, in like manner the unparalleled triumph of the Spirit over suffering was the beginning and the pledge of a spiritual power which we afterwards see shining forth so triumphantly and irresistibly in the many martyrs of Christ who were given up as a prey to the same imperial might of Rome" [NEANDER in BAUMGARTEN].
and the prisoners heard them--literally, "were listening to them," that is, when the astounding events immediately to be related took place; not asleep, but wide awake and rapt (no doubt) in wonder at what they heard.
16:2616:26: Եւ եղեւ յանկարծակի շարժումն մեծ, մինչեւ շարժե՛լ հիմանց բանտին, եւ բացա՛ն անդրէն դրունքն ամենայն, եւ ամենեցուն կապանքն լուծա՛ն[2533]։ [2533] Ոմանք. Մինչեւ ՚ի շարժել... եւ բացան անդէն... կապանք լու՛՛։
26. Եւ յանկարծակի մեծ ցնցում եղաւ, այնպէս որ բանտի հիմքերը շարժուեցին, եւ իսկոյն բոլոր դռները բացուեցին, ու բոլորի կապանքները քանդուեցին:
26 Յանկարծ մեծ շարժ մը եղաւ, այնպէս որ բանտին հիմերը սասանեցան, անմիջապէս բոլոր դռները բացուեցան, ամենուն կապերը արձակուեցան։
Եւ եղեւ յանկարծակի շարժումն մեծ մինչեւ շարժել հիմանց բանտին, եւ բացան անդէն դրունքն ամենայն, եւ ամենեցուն կապանք լուծան:

16:26: Եւ եղեւ յանկարծակի շարժումն մեծ, մինչեւ շարժե՛լ հիմանց բանտին, եւ բացա՛ն անդրէն դրունքն ամենայն, եւ ամենեցուն կապանքն լուծա՛ն[2533]։
[2533] Ոմանք. Մինչեւ ՚ի շարժել... եւ բացան անդէն... կապանք լու՛՛։
26. Եւ յանկարծակի մեծ ցնցում եղաւ, այնպէս որ բանտի հիմքերը շարժուեցին, եւ իսկոյն բոլոր դռները բացուեցին, ու բոլորի կապանքները քանդուեցին:
26 Յանկարծ մեծ շարժ մը եղաւ, այնպէս որ բանտին հիմերը սասանեցան, անմիջապէս բոլոր դռները բացուեցան, ամենուն կապերը արձակուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
16:2626: Вдруг сделалось великое землетрясение, так что поколебалось основание темницы; тотчас отворились все двери, и у всех узы ослабели.
16:26  ἄφνω δὲ σεισμὸς ἐγένετο μέγας ὥστε σαλευθῆναι τὰ θεμέλια τοῦ δεσμωτηρίου, ἠνεῴχθησαν δὲ παραχρῆμα αἱ θύραι πᾶσαι, καὶ πάντων τὰ δεσμὰ ἀνέθη.
16:26. ἄφνω (unto-un-manifested) δὲ (moreover) σεισμὸς (a-shaking-of) ἐγένετο ( it-had-became ) μέγας (great) ὥστε (as-also) σαλευθῆναι (to-have-been-undulated-of) τὰ (to-the-ones) θεμέλια ( to-foundationed-belonged ) τοῦ (of-the-one) δεσμωτηρίου, (of-an-en-tierlet,"ἠνεῴχθησαν (they-were-opened-up) δὲ (moreover) [παραχρῆμα] "[beside-to-an-affording-to]"αἱ (the-ones) θύραι (portals) πᾶσαι , ( all ) καὶ (and) πάντων ( of-all ) τὰ (the-ones) δεσμὰ ( tied ) ἀνέθη. (it-was-sent-up)
16:26. subito vero terraemotus factus est magnus ita ut moverentur fundamenta carceris et aperta sunt statim ostia omnia et universorum vincula soluta suntAnd suddenly there was a great earthquake, so that the foundations of the prison were shaken. And immediately all the doors were opened and the bands of all were loosed.
26. and suddenly there was a great earthquake, so that the foundations of the prison-house were shaken: and immediately all the doors were opened; and every one’s bands were loosed.
16:26. Yet truly, there was a sudden earthquake, so great that the foundations of the prison were moved. And immediately all the doors were opened, and the bindings of everyone were released.
16:26. And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one’s bands were loosed.
And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one' s bands were loosed:

26: Вдруг сделалось великое землетрясение, так что поколебалось основание темницы; тотчас отворились все двери, и у всех узы ослабели.
16:26  ἄφνω δὲ σεισμὸς ἐγένετο μέγας ὥστε σαλευθῆναι τὰ θεμέλια τοῦ δεσμωτηρίου, ἠνεῴχθησαν δὲ παραχρῆμα αἱ θύραι πᾶσαι, καὶ πάντων τὰ δεσμὰ ἀνέθη.
16:26. subito vero terraemotus factus est magnus ita ut moverentur fundamenta carceris et aperta sunt statim ostia omnia et universorum vincula soluta sunt
And suddenly there was a great earthquake, so that the foundations of the prison were shaken. And immediately all the doors were opened and the bands of all were loosed.
16:26. Yet truly, there was a sudden earthquake, so great that the foundations of the prison were moved. And immediately all the doors were opened, and the bindings of everyone were released.
16:26. And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one’s bands were loosed.
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jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:26: There was a great earthquake - Thus God bore a miraculous testimony of approbation to his servants; and, by the earthquake, and loosing the bonds of the prisoners, showed, in a symbolical way, the nature of that religion which they preached: while it shakes and terrifies the guilty, it proclaims deliverance to the captives, and the opening of the prison-doors to them that are bound; and sets at liberty them that are bruised.
Every one's bands were loosed - And yet so eminently did God's providence conduct every thing, that not one of the prisoners made his escape, though the doors were open, and his bolts off!
Albert Barnes: Notes on the Bible - 1834
16:26: And suddenly - While they were praying and singing.
A great earthquake - Mat 28:2. An earthquake, in such circumstances, was regarded as a symbol of the presence of God, and as an answer to prayer. See the notes on Act 4:31. The design of this was, doubtless, to furnish them proof of the presence and protection of God, and to provide a way for them to escape. It was one among the series of wonders by which the gospel was established, and the early Christians protected amidst their dangers.
And immediately all the doors were opened - An effect that would naturally follow from the violent concussion of the earthquake. Compare Act 5:19.
Everyone's bands were loosed - This was evidently a miracle. Some have supposed that their chains were dissolved by electric fluid; but the narrative gives no account of any such fluid, even supposing such an effect to be possible. It was evidently a direct interposition of divine power. But for what purpose it was done is not recorded. Grotius supposes that it was that they might know that the apostles might be useful to them and to others, and that by them their spiritual bonds might be loosed. Probably the design was to impress all the prisoners with the conviction of the presence and power of God, and thus to prepare them to receive the message of life from the lips of his servants Paul and Silas. They had just before heard them singing and praying; they were aware, doubtless, of the cause for which they were imprisoned; they saw evident tokens that they were the servants of the Most High, and under his protection; and their own minds were impressed and awed by the terrors of the earthquake, and by the fact of their own liberation. It renders this scene the more remarkable, that though the doors were opened, and the prisoners loosed, yet no one made any attempt to escape.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:26: suddenly: Act 4:31, Act 5:19, Act 12:7, Act 12:10; Mat 28:2; Rev 6:12, Rev 11:13
and every: Psa 79:11, Psa 102:20, Psa 146:7; Isa 42:7, Isa 61:1; Zac 9:11, Zac 9:12
John Gill
16:26 And suddenly there was a great earthquake,.... An extraordinary and unusual one; which did not arise from natural causes, from wind being pent up in the earth, but from the prayers and praises of the saints, going up to heaven; when God was pleased to testify his presence and power this way; and the effects which followed upon this earthquake, show it to be a supernatural one:
so that the foundations of the prison were shaken; not the roof and walls only, as is common in earthquakes, but the very foundation also; and yet the edifice was not thrown down, as is usual when the foundation is shaken:
and immediately all the doors were opened; both of the outer and inner prisons, which is another unusual effect of earthquakes:
and everyone's bands were loosed; not only the bands of Paul and Silas, but of the rest of the prisoners; though the Arabic version reads, "all the fetters and bands of both were loosed", referring it only to Paul and Silas; this circumstance shows also, that the earthquake was miraculous, for when was it ever known that such an effect ever followed one?
Robert Jamieson, A. R. Fausset and David Brown
16:26 And suddenly there was a great earthquake--in answer, doubtless, to the prayers and expectations of the sufferers that, for the truth's sake and the honor of their Lord, some interposition would take place.
every one's bands--that is, the bands of all the prisoners.
were loosed--not by the earthquake, of course, but by a miraculous energy accompanying it. By this and the joyous strains which they had heard from the sufferers, not to speak of the change wrought on the jailer, these prisoners could hardly fail to have their hearts in some measure opened to the truth; and this part of the narrative seems the result of information afterwards communicated by one or more of these men.
16:2716:27: Իբրեւ զարթեաւ բանտապետն՝ եւ ետես բացեա՛լ զդուրս բանտին, ձգեաց զսուսեր՝ եւ կամէր երթա՛լ զիւրովին. կարծէր փախուցեալ զկապեալսն[2534]։ [2534] Ոմանք. Զդրունս բանտին... ձգեաց սուր, եւ կամէր։
27. Երբ բանտապետը արթնացաւ եւ բանտի դռները բացուած տեսաւ, սուրը քաշեց եւ ուզում էր ինքն իրեն սպանել՝ կարծելով, որ բանտարկեալները փախել են:
27 Բանտապետը, երբ արթնցաւ ու բանտին դռները բացուած տեսաւ, թուրը քաշեց եւ ինքզինք պիտի սպաննէր, կարծելով թէ կապուածները փախեր են։
Իբրեւ զարթեաւ բանտապետն եւ ետես բացեալ զդուրս բանտին, ձգեաց զսուսեր եւ կամէր երթալ զիւրովին, կարծէր փախուցեալ զկապեալսն:

16:27: Իբրեւ զարթեաւ բանտապետն՝ եւ ետես բացեա՛լ զդուրս բանտին, ձգեաց զսուսեր՝ եւ կամէր երթա՛լ զիւրովին. կարծէր փախուցեալ զկապեալսն[2534]։
[2534] Ոմանք. Զդրունս բանտին... ձգեաց սուր, եւ կամէր։
27. Երբ բանտապետը արթնացաւ եւ բանտի դռները բացուած տեսաւ, սուրը քաշեց եւ ուզում էր ինքն իրեն սպանել՝ կարծելով, որ բանտարկեալները փախել են:
27 Բանտապետը, երբ արթնցաւ ու բանտին դռները բացուած տեսաւ, թուրը քաշեց եւ ինքզինք պիտի սպաննէր, կարծելով թէ կապուածները փախեր են։
zohrab-1805▾ eastern-1994▾ western am▾
16:2727: Темничный же страж, пробудившись и увидев, что двери темницы отворены, извлек меч и хотел умертвить себя, думая, что узники убежали.
16:27  ἔξυπνος δὲ γενόμενος ὁ δεσμοφύλαξ καὶ ἰδὼν ἀνεῳγμένας τὰς θύρας τῆς φυλακῆς, σπασάμενος [τὴν] μάχαιραν ἤμελλεν ἑαυτὸν ἀναιρεῖν, νομίζων ἐκπεφευγέναι τοὺς δεσμίους.
16:27. ἔξυπνος (Slept-out) δὲ (moreover) γενόμενος ( having-had-became ,"ὁ (the-one) δεσμοφύλαξ (a-tying-guard,"καὶ (and) ἰδὼν (having-had-seen) ἀνεῳγμένας ( to-having-had-come-to-be-opened-up ) τὰς (to-the-ones) θύρας (to-portals) τῆς (of-the-one) φυλακῆς (of-a-guarding," σπασάμενος ( having-drew-unto ) τὴν (to-the-one) μάχαιραν (to-a-knife) ἤμελλεν (it-was-impending) ἑαυτὸν (to-self) ἀναιρεῖν, (to-lift-up-unto,"νομίζων (having-parceleed-to) ἐκπεφευγέναι (to-have-hath-had-come-to-flee-out) τοὺς (to-the-ones) δεσμίους . ( to-tied-belonged )
16:27. expergefactus autem custos carceris et videns apertas ianuas carceris evaginato gladio volebat se interficere aestimans fugisse vinctosAnd the keeper of the prison, awakening out of his sleep and seeing the doors of the prison open, drawing his sword, would have killed himself, supposing that the prisoners had been fled.
27. And the jailor being roused out of sleep, and seeing the prison doors open, drew his sword, and was about to kill himself, supposing that the prisoners had escaped.
16:27. Then the prison guard, having been jarred awake, and seeing the doors of the prison open, drew his sword and intended to kill himself, supposing that the prisoners had fled.
16:27. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.
And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled:

27: Темничный же страж, пробудившись и увидев, что двери темницы отворены, извлек меч и хотел умертвить себя, думая, что узники убежали.
16:27  ἔξυπνος δὲ γενόμενος ὁ δεσμοφύλαξ καὶ ἰδὼν ἀνεῳγμένας τὰς θύρας τῆς φυλακῆς, σπασάμενος [τὴν] μάχαιραν ἤμελλεν ἑαυτὸν ἀναιρεῖν, νομίζων ἐκπεφευγέναι τοὺς δεσμίους.
16:27. expergefactus autem custos carceris et videns apertas ianuas carceris evaginato gladio volebat se interficere aestimans fugisse vinctos
And the keeper of the prison, awakening out of his sleep and seeing the doors of the prison open, drawing his sword, would have killed himself, supposing that the prisoners had been fled.
16:27. Then the prison guard, having been jarred awake, and seeing the doors of the prison open, drew his sword and intended to kill himself, supposing that the prisoners had fled.
16:27. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.
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
27: "Хотел умертвить себя..." - из страха наказания за побег узников.
Adam Clarke: Commentary on the Bible - 1831
16:27: The keeper of the prison - would have killed himself - Every jailor was made responsible for his prisoner, under the same penalty to which the prisoner himself was exposed. The jailor, awaking, and finding the prison-doors open, taking it for granted that all the prisoners had made their escape, and that he must lose his life on the account, chose rather to die by his own hand than by that of others. For it was customary among the heathens, when they found death inevitable, to take away their own lives. This custom was applauded by their philosophers, and sanctioned by some of their greatest men.
Albert Barnes: Notes on the Bible - 1834
16:27: Would have killed himself - This was done in the midst of agitation and alarm. He supposed that the prisoners had fled. He presumed that their escape would be charged on him. It was customary to hold a jailor responsible for the safe keeping of prisoners, and to subject him to the punishment due them if he suffered them to escape. See Act 12:19. It should be added that it was common and approved among the Greeks and Romans for a man to commit suicide when he was encompassed with dangers from which he could not escape. Thus, Cato was guilty of self-murder in Utica; and thus, at this very place - Philippi - Brutus and Cassius, and many of their friends, fell on their own swords, and ended their lives by suicide. The custom was thus sanctioned by the authority and example of the great; and we are not to wonder that the jailor, in a moment of alarm, should also attempt to destroy his own life. It is not one of the least benefits of Christianity that it has proclaimed the evil of self-murder, and has done so much to drive it from the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:27: the keeper: Act 16:23, Act 16:24
he drew: Jdg 9:54; Sa1 31:4, Sa1 31:5; Sa2 17:23; Kg1 16:18; Mat 27:5
Geneva 1599
16:27 (16) And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.
(16) The merciful Lord, as often as he desires, draws men to life even through the midst of death, and whereas they justly deserved great punishment, he shows them great mercy.
John Gill
16:27 And the keeper of the prison awaking out of his sleep,.... Not so much by the loud voices of Paul and Silas, as by the uncommon motion of the earth, which so shook him, as thoroughly to awake him:
and seeing the prison doors open; which was the first thing in his fright he was looking after, and careful of, and which he might perceive, though it was midnight, and though as yet he had no light:
he drew out his sword; from its scabbard, which was girt about him; for it may be he had slept with his clothes on, and his sword girt to him; or if he had put on his clothes upon awaking, he had also girt himself with his sword:
and would have killed himself, supposing that the prisoners had been fled; especially Paul and Silas, concerning whom he had received such a strict charge from the magistrates; and he knew that according to law, he must suffer the same punishment that was designed for them; and therefore in fear of the magistrates, and what they would inflict upon him, he was just going to destroy himself.
Robert Jamieson, A. R. Fausset and David Brown
16:27 the keeper . . . awaking . . . drew . . . his sword, and would have killed himself, &c.--knowing that his life was forfeited in that case (Acts 12:19; and compare Acts 27:42).
16:2816:28: Եւ կոչեցեալ ՚ի ձայն մեծ Պաւղոս՝ եւ ասէ. Մի՛ ինչ գործեր ընդ անձն քո չար, քանզի ամենեքին ա՛ստ եմք[2535]։ [2535] Ոմանք. Եւ կոչեաց Պաւղոս ՚ի ձայն մեծ։ Ուր Ոսկան. Եւ գոչեաց ՚ի ձայն մեծ։
28. Բայց Պօղոսը բարձր ձայնով կանչեց ու ասաց. «Դու քեզ վնաս մի՛ հասցրու, քանի որ բոլորս այստեղ ենք»:
28 Բայց Պօղոս բարձր ձայնով կանչեց ու ըսաւ. «Դուն քու անձիդ վնաս մը մի՛ ըներ, վասն զի ամէնքս ալ հոս ենք»։
Եւ կոչեաց ի ձայն մեծ Պաւղոս եւ ասէ. Մի՛ ինչ գործեր ընդ անձն քո չար, քանզի ամենեքին աստ եմք:

16:28: Եւ կոչեցեալ ՚ի ձայն մեծ Պաւղոս՝ եւ ասէ. Մի՛ ինչ գործեր ընդ անձն քո չար, քանզի ամենեքին ա՛ստ եմք[2535]։
[2535] Ոմանք. Եւ կոչեաց Պաւղոս ՚ի ձայն մեծ։ Ուր Ոսկան. Եւ գոչեաց ՚ի ձայն մեծ։
28. Բայց Պօղոսը բարձր ձայնով կանչեց ու ասաց. «Դու քեզ վնաս մի՛ հասցրու, քանի որ բոլորս այստեղ ենք»:
28 Բայց Պօղոս բարձր ձայնով կանչեց ու ըսաւ. «Դուն քու անձիդ վնաս մը մի՛ ըներ, վասն զի ամէնքս ալ հոս ենք»։
zohrab-1805▾ eastern-1994▾ western am▾
16:2828: Но Павел возгласил громким голосом, говоря: не делай себе никакого зла, ибо все мы здесь.
16:28  ἐφώνησεν δὲ μεγάλῃ φωνῇ [ὁ] παῦλος λέγων, μηδὲν πράξῃς σεαυτῶ κακόν, ἅπαντες γάρ ἐσμεν ἐνθάδε.
16:28. ἐφώνησεν (It-sounded-unto) δὲ (moreover,"Παῦλος (a-Paulos,"μεγάλῃ (unto-great) φωνῇ (unto-a-sound) λέγων (forthing,"Μηδὲν (To-lest-moreover-one) πράξῃς (thou-might-have-practiced) σεαυτῷ (unto-thyself) κακόν, (to-disrupted," ἅπαντες ( along-all ) γάρ (therefore) ἐσμεν (we-be) ἐνθάδε. (in-unto-which-moreover)
16:28. clamavit autem Paulus magna voce dicens nihil feceris tibi mali universi enim hic sumusBut Paul cried with a loud voice, saying: Do thyself no harm, for we all are here.
28. But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here.
16:28. But Paul cried out with a loud voice, saying: “Do no harm to yourself, for we are all here!”
16:28. But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here.
But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here:

28: Но Павел возгласил громким голосом, говоря: не делай себе никакого зла, ибо все мы здесь.
16:28  ἐφώνησεν δὲ μεγάλῃ φωνῇ [ὁ] παῦλος λέγων, μηδὲν πράξῃς σεαυτῶ κακόν, ἅπαντες γάρ ἐσμεν ἐνθάδε.
16:28. clamavit autem Paulus magna voce dicens nihil feceris tibi mali universi enim hic sumus
But Paul cried with a loud voice, saying: Do thyself no harm, for we all are here.
16:28. But Paul cried out with a loud voice, saying: “Do no harm to yourself, for we are all here!”
16:28. But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: "Все мы здесь..." Пораженные чудом, узники, только что умиленно слушавшие молитвы и песнопения апостолов, были далеки от мысли о бегстве - хотя бы потому, что не успели опомниться от непонятного им потрясения.
Adam Clarke: Commentary on the Bible - 1831
16:28: Do thyself no harm - As it was now dark, being midnight, St. Paul must have had a Divine intimation of what the jailor was going to do; and, to prevent it, cried out aloud, Do thyself no harm, for we are all here.
Albert Barnes: Notes on the Bible - 1834
16:28: Do thyself no harm - This is the solemn command of religion in his case, and in all others. It enjoins upon people to do themselves no harm by self-murder, whether by the sword, the pistol, the halter; by intemperance, by lust, or by dissipation. In all cases, Christianity seeks the true welfare of man. In all cases, if it were obeyed, people would do themselves no harm. They would promote their own best interests here, and their eternal welfare hereafter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:28: cried: Lev 19:18; Psa 7:4, Psa 35:14; Pro 24:11, Pro 24:12; Mat 5:44; Luk 6:27, Luk 6:28, Luk 10:32-37; Luk 22:51, Luk 23:34; Th1 5:15
Do: Exo 20:13; Pro 8:36; Ecc 7:17
Geneva 1599
16:28 (17) But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here.
(17) In means which are especially extraordinary, we should not move our foot forward, unless God goes before us.
John Gill
16:28 But Paul cried with a loud voice,.... Knowing by divine revelation, what the jailer was about to do; though being in the innermost prison, in a dark dungeon, he could not see him, unless it can be thought, that the opening of the doors had let in light sufficient; and it may be also, that he knew in the same way, what designs of grace God had towards this man and his family:
saying, do thyself no harm; which is an instance of great tenderness, humanity, and love, to one that had used him and his companion with so much severity and cruelty:
for we are all here; not only Paul and Silas, but the rest of the prisoners also; who either being so intent upon hearing the prayers and praises of the apostles, or so terrified with the earthquake, that they took no notice of their bands being loosed, and so never thought or attempted to make their escape; and as for Paul and Silas, all this happened to them, not for their deliverance in this way, as in the case of Peter, but to show the power of God, what he could do, and his presence with his servants.
John Wesley
16:28 But Paul cried - As they were all then in the dark, it is not easy to say, how Paul knew of the jailer's purpose; unless it were by some immediate notice from God, which is by no means incredible. With a loud voice - Through earnestness, and because he was at some distance. Do thyself no harm - Although the Christian faith opens the prospect into another life, yet it absolutely forbids and effectually prevents a man's discharging himself from this.
Robert Jamieson, A. R. Fausset and David Brown
16:28 But Paul cried with a loud voice--the better to arrest the deed.
Do thyself no harm, for we are all here--What divine calmness and self-possession! No elation at their miraculous liberation, or haste to take advantage of it; but one thought filled the apostle's mind at that moment--anxiety to save a fellow creature from sending himself into eternity, ignorant of the only way of life; and his presence of mind appears in the assurance which he so promptly gives to the desperate man, that his prisoners had none of them fled as he feared. But how, it has been asked by skeptical critics, could Paul in his inner prison know what the jailer was about to do? In many conceivable ways, without supposing any supernatural communication. Thus, if the jailer slept at the door of "the inner prison," which suddenly flew open when the earthquake shook the foundations of the building; if, too, as may easily be conceived, he uttered some cry of despair on seeing the doors open; and, if the clash of the steel, as the affrighted man drew it hastily from the scabbard, was audible but a few yards off, in the dead midnight stillness, increased by the awe inspired in the prisoners by the miracle--what difficulty is there in supposing that Paul, perceiving in a moment how matters stood, after crying out, stepped hastily to him, uttering the noble entreaty here recorded? Not less flat is the question, why the other liberated prisoners did not make their escape:--as if there were the smallest difficulty in understanding how, under the resistless conviction that there must be something supernatural in their instantaneous liberation without human hand, such wonder and awe should possess them as to take away for the time not only all desire of escape, but even all thought on the subject.
16:2916:29: Խնդրեաց լոյս՝ եւ դիմեա՛ց ՚ի ներքս. եւ զահի հարեալ՝ անկա՛ւ առաջի Պաւղոսի եւ Շիղայի[2536]. [2536] Ոմանք. Եւ էր զահի հարեալ. ան՛՛։
29. Նա լոյս խնդրեց ու ներս խուժեց. եւ զարհուրած ընկաւ Պօղոսի եւ Շիղայի առաջ.
29 Անիկա ճրագ մը ուզեց ու ներս վազեց եւ դողալով Պօղոսին ու Շիղային առջեւ ինկաւ
Խնդրեաց լոյս եւ դիմեաց ի ներքս, եւ զահի հարեալ անկաւ առաջի Պաւղոսի եւ Շիղայի:

16:29: Խնդրեաց լոյս՝ եւ դիմեա՛ց ՚ի ներքս. եւ զահի հարեալ՝ անկա՛ւ առաջի Պաւղոսի եւ Շիղայի[2536].
[2536] Ոմանք. Եւ էր զահի հարեալ. ան՛՛։
29. Նա լոյս խնդրեց ու ներս խուժեց. եւ զարհուրած ընկաւ Պօղոսի եւ Շիղայի առաջ.
29 Անիկա ճրագ մը ուզեց ու ներս վազեց եւ դողալով Պօղոսին ու Շիղային առջեւ ինկաւ
zohrab-1805▾ eastern-1994▾ western am▾
16:2929: Он потребовал огня, вбежал [в темницу] и в трепете припал к Павлу и Силе,
16:29  αἰτήσας δὲ φῶτα εἰσεπήδησεν, καὶ ἔντρομος γενόμενος προσέπεσεν τῶ παύλῳ καὶ [τῶ] σιλᾷ,
16:29. αἰτήσας (having-appealed-unto) δὲ (moreover) φῶτα (to-lights) εἰσεπήδησεν, (it-into-scurried-unto) καὶ (and) ἔντρομος (trembleed-in) γενόμενος ( having-had-became ) προσέπεσεν (it-had-fallen-toward) τῷ (unto-the-one) Παύλῳ (unto-a-Paulos) καὶ (and) Σίλᾳ, (unto-a-Silas,"
16:29. petitoque lumine introgressus est et tremefactus procidit Paulo et SilaeThen calling for a light, he went in: and trembling, fell down at the feet of Paul and Silas.
29. And he called for lights, and sprang in, and, trembling for fear, fell down before Paul and Silas,
16:29. Then calling for a light, he entered. And trembling, he fell before the feet of Paul and Silas.
16:29. Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas,
Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas:

29: Он потребовал огня, вбежал [в темницу] и в трепете припал к Павлу и Силе,
16:29  αἰτήσας δὲ φῶτα εἰσεπήδησεν, καὶ ἔντρομος γενόμενος προσέπεσεν τῶ παύλῳ καὶ [τῶ] σιλᾷ,
16:29. petitoque lumine introgressus est et tremefactus procidit Paulo et Silae
Then calling for a light, he went in: and trembling, fell down at the feet of Paul and Silas.
16:29. Then calling for a light, he entered. And trembling, he fell before the feet of Paul and Silas.
16:29. Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas,
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
29: "В трепете припал к Павлу и Силе..." Страх потерять узников перешел у него теперь в страх держать их, так как он почувствовал, что имеет дело не с преступниками, а любимцами богов.
Adam Clarke: Commentary on the Bible - 1831
16:29: He called for a light - That he might see how things stood, and whether the words of Paul were true; for on this his personal safety depended.
Came trembling - Terrified by the earthquake, and feeling the danger to which his own life was exposed.
Fell down before Paul and Silas - The persons whom a few hours before he, according to his office, treated with so much asperity, if not cruelty, as some have supposed; though, by the way, it does not appear that he exceeded his orders in his treatment of the apostles.
Albert Barnes: Notes on the Bible - 1834
16:29: Then he called for a light - Greek: lights, in the plural. Probably several torches were brought by his attendants.
And came trembling - Alarmed at the earthquake; amazed that the prisoners were still there; confounded at the calmness of Paul and Silas and overwhelmed at the proof of the presence of God. Compare Jer 5:22, "Fear ye not me, saith the Lord? will ye not tremble at my presence? etc."
And fell down - This was an act of profound Rev_erence. See the notes on Mat 2:11. It is evident that he regarded them as the favorites of God, and was con strained to recognize them as religious teachers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:29: and came: Act 9:5, Act 9:6, Act 24:25; Psa 99:1, Psa 119:120; Isa 66:2, Isa 66:5; Jer 5:22, Jer 10:10; Dan 6:26
and fell: Isa 60:14; Rev 3:9
John Gill
16:29 Then he called for a light,.... Or "lights"; he ordered his servants to bring in some candles; the Syriac version renders it, "he lighted a light for himself"; and the Ethiopic version, "he brought a light": whilst he was under the influence of Satan, and going about a work of darkness, namely, to destroy himself, he was in no concern for a light; but when he was delivered from the temptation and snare, he calls for light:
and sprang in; leaped in at once, in all haste, into the inner prison:
and came trembling; not as before, because of the prisoners and their escape; nor merely or so much on account of the earthquake, though the terror of that might not be as yet over; but chiefly through the horror of his conscience, and the dreadful sense he had of himself as a sinner, and of his lost state and condition by nature; the law had entered into his conscience, and had worked wrath there; the Spirit of God had convinced him of his sin and misery, and there was a fearful looking for of fiery indignation in him:
and fell down before Paul and Silas; not in a way of religious adoration, for they would never have admitted that; but in token of civil respect unto them, and of his great veneration for them, as was the manner of the eastern people; the Syriac version renders it, "he fell down at their feet", and so in Velesius's readings; at those feet, which he had before made fast in the stocks: a strange change and sudden alteration this! what is it that almighty power and efficacious grace cannot do?
Robert Jamieson, A. R. Fausset and David Brown
16:29 Then he called for a light, and sprang in . . . and fell down before Paul and Silas, and brought them out and said--How graphic this rapid succession of minute details, evidently from the parties themselves, the prisoners and the jailer, who would talk over every feature of the scene once and again, in which the hand of the Lord had been so marvellously seen.
16:3016:30: եւ ածեալ զնոսա արտաքս՝ ասէ. Տեա՛րք՝ զի՞նչ պարտ է ինձ առնել՝ զի ապրեցայց։
30. եւ նրանց դուրս բերելով՝ ասաց. «Տիա՛րք իմ, ես ի՞նչ պէտք է անեմ, որ փրկուեմ»:
30 Եւ զանոնք դուրս բերելով՝ ըսաւ. «Տէ՛րեր, ի՞նչ պէտք է ընեմ, որ փրկուիմ»։
եւ ածեալ զնոսա արտաքս` ասէ. Տեարք, զի՞նչ պարտ է ինձ առնել զի ապրեցայց:

16:30: եւ ածեալ զնոսա արտաքս՝ ասէ. Տեա՛րք՝ զի՞նչ պարտ է ինձ առնել՝ զի ապրեցայց։
30. եւ նրանց դուրս բերելով՝ ասաց. «Տիա՛րք իմ, ես ի՞նչ պէտք է անեմ, որ փրկուեմ»:
30 Եւ զանոնք դուրս բերելով՝ ըսաւ. «Տէ՛րեր, ի՞նչ պէտք է ընեմ, որ փրկուիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:3030: и, выведя их вон, сказал: государи [мои]! что мне делать, чтобы спастись?
16:30  καὶ προαγαγὼν αὐτοὺς ἔξω ἔφη, κύριοι, τί με δεῖ ποιεῖν ἵνα σωθῶ;
16:30. καὶ (and) προαγαγὼν (having-had-led-before) αὐτοὺς (to-them) ἔξω (out-unto-which) ἔφη (it-was-declaring,"Κύριοι, (Authority-belonged,"τί (to-what-one) με (to-me) δεῖ (it-bindeth) ποιεῖν (to-do-unto) ἵνα (so) σωθῶ; (I-might-have-been-saved?"
16:30. et producens eos foras ait domini quid me oportet facere ut salvus fiamAnd bringing them out, he said: Masters, what must I do, that I may be saved?
30. And brought them out, and said, Sirs, what must I do to be saved?
16:30. And bringing them outside, he said, “Sirs, what must I do, so that I may be saved?”
16:30. And brought them out, and said, Sirs, what must I do to be saved?
And brought them out, and said, Sirs, what must I do to be saved:

30: и, выведя их вон, сказал: государи [мои]! что мне делать, чтобы спастись?
16:30  καὶ προαγαγὼν αὐτοὺς ἔξω ἔφη, κύριοι, τί με δεῖ ποιεῖν ἵνα σωθῶ;
16:30. et producens eos foras ait domini quid me oportet facere ut salvus fiam
And bringing them out, he said: Masters, what must I do, that I may be saved?
16:30. And bringing them outside, he said, “Sirs, what must I do, so that I may be saved?”
16:30. And brought them out, and said, Sirs, what must I do to be saved?
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
30: "Выведши их вон..." - во внешнюю темницу (23: ст. ), или, может быть, во двор темничный, а еще вероятнее - в свое помещение при темнице, где апостол мог проповедать слово Господне не только самому темничнику, но и "всем бывшим в доме его..." (32: ст. ).
Adam Clarke: Commentary on the Bible - 1831
16:30: Brought them out - Of the dungeon in which they were confined.
What must I do to be saved? - Whether this regard personal or eternal safety, it is a question the most interesting to man. But it is not likely that the jailor referred here to his personal safety. He had seen, notwithstanding the prison doors had been miraculously opened, and the bonds of the prisoners all loosed, that not one of them had escaped: hence he could not feel himself in danger of losing his life on this account; and consequently it cannot be his personal safety about which he inquires. He could not but have known that these apostles had been preaching among the people what they called the doctrine of salvation; and he knew that for expelling a demon they were delivered into his custody: the Spirit of God had now convinced his heart that he was lost, and needed salvation; and therefore his earnest inquiry is how he should obtain it. The answer of the apostles to the jailor shows that his inquiry was not about his personal safety; as his believing on Jesus Christ could have had no effect upon that, in his present circumstances. Men who dispute against this sense of the word are not aware that the Spirit of God can teach any thing to a heart, which the head of a person has not previously learned. Therefore, they say it was impossible that a heathen could make such an inquiry in reference to his eternal state, because he could know nothing about it. On this ground, how impertinent would the answer of the apostles have been: Believe on the Lord Jesus Christ, and thou shalt be put in a state of Personal Safety, and thy family! I contend that neither he nor his family were in any danger, as long as not one prisoner had escaped; he had, therefore, nothing from this quarter to fear; and, on the ground against which I contend, his own question would have been as impertinent as the apostles' answer.
Albert Barnes: Notes on the Bible - 1834
16:30: And brought them out - From the prison.
Sirs - Greek: κύριοι kurioi, lords - an address of respect; a title usually given to masters or owners of slaves.
What must I do to be saved? - Never was a more important question asked than this. It is clear that by the question he did not refer to any danger to which he might be exposed from what had happened. For:
(1) The apostles evidently understood him as referring to his eternal salvation, as is manifest from their answer, since to believe on the Lord Jesus Christ would have no effect in saving him from any danger of punishment to which he might be exposed from what had occurred.
(2) he could scarcely now consider himself as exposed to punishment by the Romans. The prisoners were all safe; none had escaped, or showed any disposition to escape; and besides, for the earthquake and its effects he could not be held responsible. It is not improbable that there was much confusion in his mind. There would be a rush of many thoughts; a state of agitation, alarm, and fear; and in view of all, he would naturally ask those whom he now saw to be men sent by God, and under his protection, what he should do to obtain the favor of that great Being under whose protection he saw that they manifestly were. Perhaps the following thoughts might have tended to produce this state of agitation and alarm:
(1) They had been designated by the Pythoness Act 16:17 as religious teachers sent from God, and appointed to "show the way of salvation," and in her testimony he might have been disposed to put confidence, or it might now be brought fresh to his recollection.
(2) he manifestly saw that they were under the protection of God. A remarkable interposition - an earthquake - an event which all the pagan regarded as ominous of the presence of the divinity - had showed this.
(3) the guilt of their imprisonment might rush upon his mind; and he might suppose that he, the agent of the imprisonment of the servants of God, would be exposed to his displeasure.
(4) his guilt in attempting his own life might overwhelm him with alarm.
(5) the whole scene was suited to show him the need of the protection and friendship of the God that had thus interposed. In this state of agitation and alarm, the apostles directed him to the only source of peace and safety - the blood of the atonement. The feelings of an awakened sinner are often strikingly similar to those of this jailor. He is agitated, alarmed, and fearful; he sees that he is a sinner, and trembles; the sins of his life rush over his memory, and fill him with deep anxiety, and he inquires what he must do to be saved. Often too, as here, the providence of God is the means of awakening the sinner, and of leading to this inquiry. Some alarming dispensation convinces him that God is near, and that the soul is in danger. The loss of health, or property, or of a friend, may thus alarm the soul; the ravages of the pestilence, or any fearful judgment, may arrest the attention, and lead to the inquiry, "What must I do to be saved?" Reader, have you ever made this inquiry? Have you ever, like the pagan jailor at Philippi, seen yourself to be a lost sinner, and been willing to ask the way to life?
In this narrative we see the contrast which exists in periods of distress and alarm between Christians and sinners. The guilty jailor was all agitation, fear, distress, and terror; the apostles, all peace, calmness, joy. The one was filled with thoughts of self-murder; the others, intent on saving life and doing good. This difference is to be traced to religion. It was confidence in God that gave peace to them; it was the want of what led to agitation and alarm in him It is so still. In the trying scenes of this life the same difference is seen. In bereavement, in sickness, in times of pestilence, in death, it is still so. The Christian is calm; the sinner is agitated and alarmed. The Christian can pass through such scenes with peace and joy; to the sinner, they are scenes of terror and of dread. And thus it will be beyond the grave. In the morning of the resurrection, the Christian will rise with joy and triumph; the sinner, with fear and horror. And thus at the judgment seat. Calm and serene, the saint shall witness the solemnities of that day, and triumphantly hail the Judge as his friend; fearful and trembling, the sinner shall look on these solemnities with a soul filled with horror as he listens to the sentence that consigns him to eternal woe! With what solicitude, then, should we seek, without delay, an interest in that religion which alone can give peace to the soul!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:30: brought: Act 16:24; Job 34:32; Isa 1:16, Isa 1:17, Isa 58:6, Isa 58:9; Mat 3:8, Mat 5:7; Jam 2:13
Sirs: Act 14:15
what: Act 16:17, Act 2:37, Act 9:6, Act 22:10; Job 25:4; Luk 3:10; Joh 6:27-29
John Gill
16:30 And brought them out,.... Of the inner prison, to some part of the prison that was more free and open:
and said, Sirs, what must I do to be saved? he treats them with great reverence now, and addresses them under a title and character of honour and respect; whom but a few hours ago he despised and abhorred, and perhaps knew no name bad enough for them; he now saw himself lost and perishing, and wanted their instructions, advice, and assistance; and as most persons under first awakenings are, so he was, upon the foot of works; thinking he must do something to procure his salvation, and desires to know what it was he must do, that he might set about it directly; and it may be he had heard what the damsel possessed with a spirit of divination had frequently said of Paul and Silas, that they were the servants of the most high God, and showed unto men the way of salvation, Acts 16:17 and therefore he desires that they would acquaint him with it: his language shows, he was in earnest, and expresses great eagerness, importunity, and haste.
John Wesley
16:30 Sirs - He did not style them so the day before. What must I do to be saved? - From the guilt I feel and the vengeance I fear? Undoubtedly God then set his sins in array before him, and convinced him in the clearest and strongest manner that the wrath of God abode upon him.
Robert Jamieson, A. R. Fausset and David Brown
16:30 Sirs, what must I do to be saved?--If this question should seem in advance of any light which the jailer could be supposed to possess, let it be considered (1) that the "trembling" which came over him could not have arisen from any fear for the safety of his prisoners, for they were all there; and if it had, he would rather have proceeded to secure them again than leave them, to fall down before Paul and Silas. For the same reason it is plain that his trembling had nothing to do with any account he would have to render to the magistrates. Only one explanation of it can be given--that he had become all at once alarmed about his spiritual state, and that though, a moment before, he was ready to plunge into eternity with the guilt of self-murder on his head, without a thought of the sin he was committing and its awful consequences, his unfitness to appear before God, and his need of salvation, now flashed full upon his soul and drew from the depths of his spirit the cry here recorded. If still it be asked how it could take such definite shape, let it be considered (2) that the jailer could hardly be ignorant of the nature of the charges on which these men had been imprisoned, seeing they had been publicly whipped by order of the magistrates, which would fill the whole town with the facts of the case, including that strange cry of the demoniac from day to-day--"These men are the servants of the most high God, which show unto us the way of salvation"--words proclaiming not only the divine commission of the preachers, but the news of salvation they were sent to tell, the miraculous expulsion of the demon and the rage of her masters. All this, indeed, would go for nothing with such a man, until roused by the mighty earthquake which made the building to rock; then despair seizing him at the sight of the open doors, the sword of self-destruction was suddenly arrested by words from one of those prisoners such as he would never imagine could be spoken in their circumstances--words evidencing something divine about them. Then would flash across him the light of a new discovery; "That was a true cry which the Pythoness uttered, 'These men are the servants of the most high God, which show unto us the way of salvation! That I now must know, and from them, as divinely sent to me, must I learn that way of salvation!'" Substantially, this is the cry of every awakened sinner, though the degree of light and the depths of anxiety it expresses will be different in each case.
16:3116:31: Եւ նոքա ասեն. Հաւատա՛ ՚ի Տէր Յիսուս Քրիստոս, եւ ապրեսցիս դու՝ եւ ամենայն տուն քո[2537]։ [2537] Ոմանք. Եւ ապրեսցես դու։
31. Եւ նրանք ասացին. «Հաւատա՛ Տէր Յիսուս Քրիստոսին եւ կը փրկուես դու եւ քո ամբողջ տունը»:
31 Անոնք ալ ըսին. «Հաւատա՛ Տէր Յիսուս Քրիստոսին ու պիտի փրկուիք դուն եւ քու տունդ»։
Եւ նոքա ասեն. Հաւատա ի Տէր Յիսուս Քրիստոս, եւ ապրեսցիս դու եւ [70]ամենայն տուն քո:

16:31: Եւ նոքա ասեն. Հաւատա՛ ՚ի Տէր Յիսուս Քրիստոս, եւ ապրեսցիս դու՝ եւ ամենայն տուն քո[2537]։
[2537] Ոմանք. Եւ ապրեսցես դու։
31. Եւ նրանք ասացին. «Հաւատա՛ Տէր Յիսուս Քրիստոսին եւ կը փրկուես դու եւ քո ամբողջ տունը»:
31 Անոնք ալ ըսին. «Հաւատա՛ Տէր Յիսուս Քրիստոսին ու պիտի փրկուիք դուն եւ քու տունդ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:3131: Они же сказали: веруй в Господа Иисуса Христа, и спасешься ты и весь дом твой.
16:31  οἱ δὲ εἶπαν, πίστευσον ἐπὶ τὸν κύριον ἰησοῦν, καὶ σωθήσῃ σὺ καὶ ὁ οἶκός σου.
16:31. οἱ (The-ones) δὲ (moreover) εἶπαν (they-said,"Πίστευσον (Thou-should-have-trusted-of) ἐπὶ (upon) τὸν (to-the-one) κύριον (to-Authority-belonged) Ἰησοῦν, (to-an-Iesous,"καὶ (and) σωθήσῃ (thou-shall-be-saved,"σὺ (thou) καὶ (and) ὁ (the-one) οἶκός (a-house) σου. (of-thee)
16:31. at illi dixerunt crede in Domino Iesu et salvus eris tu et domus tuaBut they said: believe in the Lord Jesus: and thou shalt be saved, and thy house.
31. And they said, Believe on the Lord Jesus, and thou shalt be saved, thou and thy house.
16:31. So they said, “Believe in the Lord Jesus, and then you will be saved, with your household.”
16:31. And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.
And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house:

31: Они же сказали: веруй в Господа Иисуса Христа, и спасешься ты и весь дом твой.
16:31  οἱ δὲ εἶπαν, πίστευσον ἐπὶ τὸν κύριον ἰησοῦν, καὶ σωθήσῃ σὺ καὶ ὁ οἶκός σου.
16:31. at illi dixerunt crede in Domino Iesu et salvus eris tu et domus tua
But they said: believe in the Lord Jesus: and thou shalt be saved, and thy house.
16:31. So they said, “Believe in the Lord Jesus, and then you will be saved, with your household.”
16:31. And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
16:31: Believe on the Lord Jesus - Receive the religion of Christ, which we preach, and let thy household also receive it, and ye shall be all placed in the sure way to final salvation.
Albert Barnes: Notes on the Bible - 1834
16:31: Believe on the Lord Jesus Christ - This was a simple, a plain, and an effectual direction. They did not direct him to use the means of grace, to pray, or to continue to seek for salvation. They did not advise him to delay, or to wait for the mercy of God. They told him to believe at once; to commit his agitated, and guilty, and troubled spirit to the Saviour, with the assurance that he should find peace. They presumed that he would understand what it was to believe, and they commanded him to do the thing. And this was the uniform direction which the early preachers gave to those inquiring the way to life. See the notes on Mat 16:16. Compare the notes on Act 8:22.
And thy house - And thy family. That is, the same salvation is equally adapted to, and offered to your family. It does not mean that his family would be saved simply by his believing, but that the offers had reference to them as well as to himself; that they might be saved as well as he. His attention was thus called at once, as every man's should be, to his family. He was reminded that they needed salvation, and he was presented with the assurance that they might unite with him in the peace and joy of redeeming mercy. Compare the notes on Act 2:39. It may be implied here that the faith of a father may be expected to be the means of the salvation of his family. It often is so in fact; but the direct meaning is, that salvation was offered to his family as well as himself, implying that if they believed they should also be saved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:31: Believe: Act 2:38, Act 2:39, Act 4:12, Act 8:37, Act 11:13, Act 11:14, Act 13:38, Act 13:39, Act 15:11; Isa 45:22; Hab 2:4; Mar 16:16; Joh 1:12, Joh 3:15, Joh 3:16, Joh 3:36, Joh 6:40, Joh 6:47, Joh 7:37, Joh 7:38, Joh 11:25, Joh 11:26, Joh 20:31; Rom 5:1, Rom 5:2, Rom 10:9, Rom 10:10; Gal 3:22, Gal 3:26; Eph 2:7, Eph 2:8; Jo1 5:10-13
and thy: Act 16:15, Act 16:32, Act 2:39, Act 18:8; Gen 17:7, Gen 18:19; Jer 32:39; Rom 11:16; Gal 3:14
John Gill
16:31 And they said, believe in the Lord Jesus Christ,.... Not with a bare historical faith, as only to believe that he was the Son of God, and the Messiah, and that he was come in the flesh, and had suffered, and died, and rose again, and was now in heaven at the right hand of God, and would come again to judge both quick and dead, for there may be such a faith and no salvation; but so as to look unto him alone for life and salvation, to rely upon him, and trust in him; to commit himself, and the care of his immortal soul unto him, and to expect peace, pardon, righteousness, and eternal life from him; the answer is much the same our Lord returned to the Jews, when they asked, though not with the same affection and sincerity as this man, what they must do to work the works of God, Jn 6:28.
And thou shalt be saved; from sin, and all its miserable effects and consequences; from the curses of the law, from the power of Satan, from the evil of the world, from the wrath of God, hell and damnation: this is to be understood of a spiritual and eternal salvation; for it is said, after that the jailer was inquiring about it, being terrified in his conscience with a sense of sin and wrath; and between believing in Christ, and being saved with an everlasting salvation, there is a strict and inseparable connection, Mk 16:16 though not faith, but Christ is the cause and author of salvation; faith spies salvation in Christ, goes to him for it, receives it from him, and believes unto it:
and thy house; or family, provided they believe in Christ also, as they did, Acts 16:34 or otherwise there can be no salvation, for he that believeth not shall be damned.
John Wesley
16:31 Thou shalt be saved and thy household - If ye believe. They did so, and were saved.
Robert Jamieson, A. R. Fausset and David Brown
16:31 Believe on the Lord Jesus Christ, and thou shalt be saved--The brevity, simplicity, and directness of this reply are, in the circumstances, singularly beautiful. Enough at that moment to have his faith directed simply to the Saviour, with the assurance that this would bring to his soul the needed and sought salvation--the how being a matter for after teaching.
thou shalt be saved, and thy house--(See on Lk 19:10).
16:3216:32: Եւ խօսեցա՛ն նմա զբանն Տեառն, եւ ամենեցուն որ էին ՚ի տան նորա[2538]։ [2538] Ոմանք. Որ ՚ի տան նորա։
32. Եւ նրան ու բոլոր նրանց, որ նրա տանն էին, քարոզեցին Տիրոջ խօսքը:
32 Եւ Տէրոջը խօսքը խօսեցան անոր ու այն ամենուն որոնք անոր տանը մէջ էին։
Եւ խօսեցան նմա զբանն Տեառն` եւ ամենեցուն որ էին ի տան նորա:

16:32: Եւ խօսեցա՛ն նմա զբանն Տեառն, եւ ամենեցուն որ էին ՚ի տան նորա[2538]։
[2538] Ոմանք. Որ ՚ի տան նորա։
32. Եւ նրան ու բոլոր նրանց, որ նրա տանն էին, քարոզեցին Տիրոջ խօսքը:
32 Եւ Տէրոջը խօսքը խօսեցան անոր ու այն ամենուն որոնք անոր տանը մէջ էին։
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16:3232: И проповедали слово Господне ему и всем, бывшим в доме его.
16:32  καὶ ἐλάλησαν αὐτῶ τὸν λόγον τοῦ κυρίου σὺν πᾶσιν τοῖς ἐν τῇ οἰκίᾳ αὐτοῦ.
16:32. καὶ (And) ἐλάλησαν (they-spoke-unto) αὐτῷ (unto-it) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ (of-a-Deity) σὺν (together) πᾶσι ( unto-all ) τοῖς (unto-the-ones) ἐν (in) τῇ (unto-the-one) οἰκίᾳ (unto-a-housing-unto) αὐτοῦ. (of-it)
16:32. et locuti sunt ei verbum Domini cum omnibus qui erant in domo eiusAnd they preached the word of the Lord to him and to all that were in his house.
32. And they spake the word of the Lord unto him, with all that were in his house.
16:32. And they spoke the Word of the Lord to him, along with all those who were in his house.
16:32. And they spake unto him the word of the Lord, and to all that were in his house.
And they spake unto him the word of the Lord, and to all that were in his house:

32: И проповедали слово Господне ему и всем, бывшим в доме его.
16:32  καὶ ἐλάλησαν αὐτῶ τὸν λόγον τοῦ κυρίου σὺν πᾶσιν τοῖς ἐν τῇ οἰκίᾳ αὐτοῦ.
16:32. et locuti sunt ei verbum Domini cum omnibus qui erant in domo eius
And they preached the word of the Lord to him and to all that were in his house.
16:32. And they spoke the Word of the Lord to him, along with all those who were in his house.
16:32. And they spake unto him the word of the Lord, and to all that were in his house.
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Adam Clarke: Commentary on the Bible - 1831
16:32: And they spake unto him the word of the Lord - Thus, by teaching him and all that were in his house the doctrine of the Lord, they plainly pointed out to them the way of salvation. And it appears that he and his whole family, who were capable of receiving instructions, embraced this doctrine, and showed the sincerity of their faith by immediately receiving baptism. And, by the way, if he and all his were baptized straightway, παραχρημα, immediately, instantly, at that very time, dum ipsa res agitur, it is by no means likely that there was any immersion in the case; indeed, all the circumstances of the case, the dead of the night, the general agitation, the necessity of despatch, and the words of the text, all disprove it. The apostles, therefore, had another method of administering baptism besides immersion, which, if practised according to the Jewish formalities, must have required considerable time, and not a little publicity. As the Jews were accustomed to receive whole families of heathens, young and old, as proselytes, by baptism, so here the apostles received whole families, those of Lydia and the jailor, by the same rite. It is therefore pretty evident that we have in this chapter very presumptive proofs:
1. That baptism was administered without immersion, as in the case of the jailor and his family; and
2. That children were also received into the Church in this way; for we can scarcely suppose that the whole families of Lydia and the jailor had no children in them; and, if they had, it is not likely that they should be omitted; for the Jewish practice was invariably to receive the heathen children with their proselyted parents.
Albert Barnes: Notes on the Bible - 1834
16:32: To all that were in his house - Old and young. They instructed them in the doctrines of religion, and doubtless in the nature of the ordinances of the gospel, and then baptized the entire family.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:32: they: Act 10:33-43; Mar 16:15; Eph 3:8; Col 1:27, Col 1:28; Th1 2:8; Ti1 1:13-16
to all: Rom 1:14, Rom 1:16
John Gill
16:32 And they spake unto him the word of the Lord,.... That is, the Gospel; which comes from the Lord Jesus Christ, as the author of it; and is concerning him, as the subject matter of it, and is what was preached by himself when on earth; this is the word, which is called the word of salvation, the word of reconciliation and peace, the word of life, the word of righteousness, and the word of faith; because it publishes salvation by Christ, peace and reconciliation by his blood, life by his death, his righteousness for justification, and proposes him as the object of faith, and encourages souls to believe in him; and faith comes by it, and it contains things to be believed: and this word Paul and Silas spake to the jailer, and opened and explained it to him for his comfort, and for the encouragement of his faith in Christ:
and to all that were in his house; his whole family, who were all alarmed by the earthquake, and were got together into the prison; for it seems as if, after this, the jailer had them into his dwelling house, Acts 16:34. These appear to be adult persons, such as were capable of having the word of the Lord spoken to them, and of hearing it, so as to believe in it, and rejoice at it, for faith came to them by hearing.
Robert Jamieson, A. R. Fausset and David Brown
16:32 And they spake unto him the word of the Lord--unfolding now, doubtless, more fully what "the Lord Jesus Christ" was to whom they had pointed his faith, and what the "salvation" was which this would bring him.
and to all that were in his house--who from their own dwelling (under the same roof no doubt with the prison) had crowded round the apostles, aroused first by the earthquake. (From their addressing the Gospel message "to all that were in the house" it is not necessary to infer that it contained no children, but merely that as it contained adults besides the jailer himself, so to all of these, as alone of course fit to be addressed, they preached the word).
16:3316:33: Եւ առեալ զնոսա ՚ի նմին ժամու գիշերւոյն՝ լուա՛ց ՚ի վիրաց անտի. եւ մկրտեցա՛ւ ինքն եւ իւրքն ամենեքեան անդէն վաղվաղակի[2539]։ [2539] Ոմանք. ՚Ի նմին ժամու գիշերոյն։
33. Եւ գիշերուայ նոյն ժամին տարաւ նրանց, վէրքերից լուաց, եւ ինքն ու իւրայինները բոլորն էլ անմիջապէս մկրտուեցին:
33 Բանտապետը առաւ զանոնք գիշերուան նոյն ժամուն ու անոնց վէրքերը լուաց եւ մկրտուեցան ինք ու բոլոր իրենները։
Եւ առեալ զնոսա ի նմին ժամու գիշերոյն` լուաց ի վիրաց անտի, եւ մկրտեցաւ ինքն եւ իւրքն ամենեքեան անդէն վաղվաղակի:

16:33: Եւ առեալ զնոսա ՚ի նմին ժամու գիշերւոյն՝ լուա՛ց ՚ի վիրաց անտի. եւ մկրտեցա՛ւ ինքն եւ իւրքն ամենեքեան անդէն վաղվաղակի[2539]։
[2539] Ոմանք. ՚Ի նմին ժամու գիշերոյն։
33. Եւ գիշերուայ նոյն ժամին տարաւ նրանց, վէրքերից լուաց, եւ ինքն ու իւրայինները բոլորն էլ անմիջապէս մկրտուեցին:
33 Բանտապետը առաւ զանոնք գիշերուան նոյն ժամուն ու անոնց վէրքերը լուաց եւ մկրտուեցան ինք ու բոլոր իրենները։
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16:3333: И, взяв их в тот час ночи, он омыл раны их и немедленно крестился сам и все [домашние] его.
16:33  καὶ παραλαβὼν αὐτοὺς ἐν ἐκείνῃ τῇ ὥρᾳ τῆς νυκτὸς ἔλουσεν ἀπὸ τῶν πληγῶν, καὶ ἐβαπτίσθη αὐτὸς καὶ οἱ αὐτοῦ πάντες παραχρῆμα,
16:33. καὶ (And) παραλαβὼν (having-had-taken-beside) αὐτοὺς (to-them) ἐν (in) ἐκείνῃ (unto-the-one-thither) τῇ (unto-the-one) ὥρᾳ (unto-an-hour) τῆς (of-the-one) νυκτὸς (of-a-night) ἔλουσεν (it-bathed) ἀπὸ (off) τῶν (of-the-ones) πληγῶν, (of-smitings,"καὶ (and) ἐβαπτίσθη (it-was-immersed-to,"αὐτὸς (it) καὶ (and) οἱ (the-ones) αὐτοῦ (of-it) ἅπαντες ( along-all ) παραχρῆμα, (beside-to-an-affording-to,"
16:33. et tollens eos in illa hora noctis lavit plagas eorum et baptizatus est ipse et omnes eius continuoAnd he, taking them the same hour of the night, washed their stripes: and himself was baptized, and all his house immediately.
33. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, immediately.
16:33. And he, taking them in the same hour of the night, washed their scourges. And he was baptized, and next his entire household.
16:33. And he took them the same hour of the night, and washed [their] stripes; and was baptized, he and all his, straightway.
And he took them the same hour of the night, and washed [their] stripes; and was baptized, he and all his, straightway:

33: И, взяв их в тот час ночи, он омыл раны их и немедленно крестился сам и все [домашние] его.
16:33  καὶ παραλαβὼν αὐτοὺς ἐν ἐκείνῃ τῇ ὥρᾳ τῆς νυκτὸς ἔλουσεν ἀπὸ τῶν πληγῶν, καὶ ἐβαπτίσθη αὐτὸς καὶ οἱ αὐτοῦ πάντες παραχρῆμα,
16:33. et tollens eos in illa hora noctis lavit plagas eorum et baptizatus est ipse et omnes eius continuo
And he, taking them the same hour of the night, washed their stripes: and himself was baptized, and all his house immediately.
16:33. And he, taking them in the same hour of the night, washed their scourges. And he was baptized, and next his entire household.
16:33. And he took them the same hour of the night, and washed [their] stripes; and was baptized, he and all his, straightway.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: "Омыл раны их...", нанесенные им палками на площади, стараясь облегчить их страдания и как бы загладить вину побивших, или - по толкованию Златоуста - омыл, "воздавая этим благодарность и оказывая им честь".
Adam Clarke: Commentary on the Bible - 1831
16:33: Washed their stripes - Ελουσεν απο των πληγων, He washed from the stripes: i.e. he washed the blood from the wounds; and this would not require putting them into a pool, or bath, as some have ridiculously imagined.
Albert Barnes: Notes on the Bible - 1834
16:33: And he took them - To a convenient place for washing. It is evident from this that, though the apostles had the gift of miracles, they did not exercise it in regard to their own sufferings or to heal their own wounds. They restored others to health, not themselves.
And washed their stripes - The wounds which had been inflicted by the severe scourging which they had received the night before. We have here a remarkable instance of the effect of religion in producing humanity and tenderness. This same man, a few hours before, had thrust them into the inner prison, and made them fast in the stocks. He evidently had then no concern about their stripes or their wounds. But no sooner was he converted than one of his first acts was an act of humanity. He saw them suffering; he pitied them, and hastened to minister to them and to heal their wounds. Until the time of Christianity there never had been a hospital or an almshouse. Nearly all the hospitals for the sick since have been reared by Christians. They who are most ready to minister to the sick and dying are Christians. They who are most willing to encounter the pestilential damps of dungeons to aid the prisoner are, like Howard, Christians. Who ever saw an infidel attending a dying bed if he could help it? and where has infidelity ever reared a hospital or an almshouse, or made provision for the widow and the fatherless? Often one of the most striking changes that occurs in conversion is seen in the disposition to be kind and humane to the suffering. Compare Jam 1:27.
And was baptized - This was done straightway; that is, immediately. As it is altogether improbable that either in his house or in the prison there would be water sufficient for immersing them, there is every reason to suppose that this was performed in some other mode. All the circumstances lead us to suppose that it was not by immersion. It was at the dead of night; in a prison; amidst much agitation; and was evidently performed in haste.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:33: washed: Act 16:23; Pro 16:7; Isa 11:6-9; Mat 25:35-40; Luk 10:33, Luk 10:34; Gal 5:6, Gal 5:13
and was: Act 16:15; Luk 19:9; Co1 1:16
Geneva 1599
16:33 (18) And he took them the same hour of the night, and washed [their] stripes; and was baptized, he and all his, straightway.
(18) God with the very same hand wounds and heals when it pleases him.
John Gill
16:33 And he took them the same hour of the night,.... After they had done preaching to him, and to his family:
and washed their stripes; which were very many and heavy, and whereby they were covered with blood; and which by this time began to fester, and to produce corrupt matter; and all this in a pool, which Grotius supposes was within the bounds of the prison, he washed off from them: his faith worked by love, and showed itself in fruits of charity and righteousness, and in obedience to Christ, and submission to his ordinance, as follows:
and was baptized, he and all his, straightway; by immersion, that being the only way in which baptism was administered, or can be, so as to be called a baptism: and which might be administered, either in the pool, which Grotius supposes to have been in the prison; or in the river near the city, where the oratory was, Acts 16:13 and it is no unreasonable thought to suppose, that they might go out of the prison thither, and administer the ordinance, and return to the prison again before morning unobserved by any; and after that, enter into the jailer's house and be refreshed, as in the following verse; and as this instance does not at all help the cause of sprinkling, so neither the baptism of infants; for as the jailer's family were baptized as well as he, so they had the word of the Lord spoken to them as well as he, and believed as well as he, and rejoiced as he did; all which cannot be said of infants; and besides, it must be proved that he had infants in his house, and that these were taken out of their beds in the middle of the night, and baptized by Paul, ere the instance can be thought to be of any service to infant baptism.
John Wesley
16:33 He washed their stripes - It should not be forgot, that the apostles had not the power of working miraculous cures when they pleased, either on themselves, or their dearest friends. Nor was it expedient they should, since it would have frustrated many wise designs of God, which were answered by their sufferings.
Robert Jamieson, A. R. Fausset and David Brown
16:33 And he took them--the word implies change of place.
the same hour of the night, and washed their stripes--in the well or fountain which was within or near the precincts of the prison [HOWSON]. The mention of "the same hour of the night" seems to imply that they had to go forth into the open air, which, unseasonable as the hour was, they did. These bleeding wounds had never been thought of by the indifferent jailer. But now, when his whole heart was opened to his spiritual benefactors, he cannot rest until he has done all in his power for their bodily relief.
and was baptized, he and all his, straightway--probably at the same fountain, since it took place "straightway"; the one washing on his part being immediately succeeded by the other on theirs.
16:3416:34: Եւ ածեալ զնոսա ՚ի տուն իւր, եդ առաջի նոցա սեղան. եւ ուրա՛խ եղեւ ամենայն տամբն հաւատացեալ յԱստուած[2540]։ [2540] Ոմանք. Եդ առաջի սեղան։
34. Եւ նրանց բերելով իր տունը՝ նրանց առաջ սեղան դրեց. եւ իր ամբողջ տնով ուրախացաւ Աստծուն հաւատացած լինելու համար:
34 Զանոնք իր տունը տանելով՝ անոնց առջեւ սեղան դրաւ եւ բոլոր տունով ուրախացան՝ Աստուծոյ հաւատալով։
Եւ ածեալ զնոսա ի տուն իւր` եդ առաջի նոցա սեղան. եւ ուրախ եղեւ ամենայն տամբն հաւատացեալ յԱստուած:

16:34: Եւ ածեալ զնոսա ՚ի տուն իւր, եդ առաջի նոցա սեղան. եւ ուրա՛խ եղեւ ամենայն տամբն հաւատացեալ յԱստուած[2540]։
[2540] Ոմանք. Եդ առաջի սեղան։
34. Եւ նրանց բերելով իր տունը՝ նրանց առաջ սեղան դրեց. եւ իր ամբողջ տնով ուրախացաւ Աստծուն հաւատացած լինելու համար:
34 Զանոնք իր տունը տանելով՝ անոնց առջեւ սեղան դրաւ եւ բոլոր տունով ուրախացան՝ Աստուծոյ հաւատալով։
zohrab-1805▾ eastern-1994▾ western am▾
16:3434: И, приведя их в дом свой, предложил трапезу и возрадовался со всем домом своим, что уверовал в Бога.
16:34  ἀναγαγών τε αὐτοὺς εἰς τὸν οἶκον παρέθηκεν τράπεζαν, καὶ ἠγαλλιάσατο πανοικεὶ πεπιστευκὼς τῶ θεῶ.
16:34. ἀναγαγών (having-had-led-up) τε (also) αὐτοὺς (to-them) εἰς (into) τὸν (to-the-one) οἶκον (to-a-house) παρέθηκεν (it-placed-beside) τράπεζαν, (to-a-four-footedness,"καὶ (and) ἠγαλλιάσατο ( it-excess-jumped-unto ) πανοικεὶ (unto-all-housed) πεπιστευκὼς (having-had-come-to-trust-of) τῷ (unto-the-one) θεῷ. (unto-a-Deity)
16:34. cumque perduxisset eos in domum suam adposuit eis mensam et laetatus est cum omni domo sua credens DeoAnd when he had brought them into his own house, he laid the table for them: and rejoiced with all his house, believing God.
34. And he brought them up into his house, and set meat before them, and rejoiced greatly, with all his house, having believed in God.
16:34. And when he had brought them into his own house, he set a table for them. And he was joyous, with his entire household, believing in God.
16:34. And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.
And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house:

34: И, приведя их в дом свой, предложил трапезу и возрадовался со всем домом своим, что уверовал в Бога.
16:34  ἀναγαγών τε αὐτοὺς εἰς τὸν οἶκον παρέθηκεν τράπεζαν, καὶ ἠγαλλιάσατο πανοικεὶ πεπιστευκὼς τῶ θεῶ.
16:34. cumque perduxisset eos in domum suam adposuit eis mensam et laetatus est cum omni domo sua credens Deo
And when he had brought them into his own house, he laid the table for them: and rejoiced with all his house, believing God.
16:34. And when he had brought them into his own house, he set a table for them. And he was joyous, with his entire household, believing in God.
16:34. And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.
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Adam Clarke: Commentary on the Bible - 1831
16:34: He set meat before them - They were sufficiently exhausted, and needed refreshment; nor had the apostles any such inherent miraculous power as could prevent them from suffering through hunger, or enable them to heal their own grounds. As they were the instruments of bringing health to his soul, he became the instrument of health to their bodies. Genuine faith in Christ will always be accompanied with benevolence and humanity, and every fruit that such dispositions can produce. The jailor believed - brought them into his house - washed their stripes - and set meat before them.
Albert Barnes: Notes on the Bible - 1834
16:34: He set meat before them - Food. Greek: "he placed a table." The word "meat" formerly meant "food" of all kinds.
And rejoiced - This was the effect of believing. Religion produces joy. See the notes on Act 8:8. He was free from danger and alarm; he had evidence that his sins were forgiven, and that he was now the friend of God. The agitating and alarming scenes of the night had passed away; the prisoners were safe; and religion, with its peace, and pardon, and rejoicings, had visited himself and his family. What a change to be produced in one night! What a difference between the family when Paul was thrust into prison, and when he was brought out and received as an honored guest at the very table of the renovated jailor! Such a change would Christianity produce in every family, and such joy would it diffuse through every household.
With all his house - With all his family. Whether they believed before they were baptized or after is not declared. But the whole narrative would lead us to suppose that, as soon as the jailor believed, he and all his family were baptized. It is subsequently added that they believed also. The joy arose from the fact that they all believed the gospel; the baptism appears to have been performed on account of the faith of the head of the family.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:34: when: Luk 5:29, Luk 19:6; Phi 4:17; Th1 4:9, Th1 4:10; Plm 1:7; Jam 2:14-17; Jo1 3:18
and rejoiced: Act 16:27-29, Act 2:46, Act 8:39; Isa 12:1-3, Isa 55:12, Isa 57:17, Isa 57:18, Isa 58:7-11, Isa 61:10; Luk 15:22-25, Luk 15:32; Rom 5:2, Rom 5:11, Rom 15:13; Gal 5:22; Phi 4:4; Pe1 1:6-8
John Gill
16:34 And when he had brought them into his house,.... After he and his family had been baptized, either in the pool in the prison, or in the river near the city of Philippi:
he set meat before them; he spread a table for them, with provisions to refresh them after all their fatigue; partly by stripes and imprisonment, partly by the exercises of prayer and praise, and also by the ministration of the word, and the administration of the ordinance of baptism to the jailer and his family:
and rejoiced, believing in God with all his house; he and his rejoiced at the good news, of peace and pardon, righteousness, life, and salvation, which the Gospel brought unto them; they rejoiced in Christ Jesus, in his person, offices, grace and righteousness; believing in him who is truly and properly God, they were filled with joy unspeakable, and full of glory; with a joy that always attends true faith, and which a stranger intermeddles not with; and they rejoiced that they were admitted to the ordinance of Christ, and were among his baptized followers; so the eunuch, after baptism, went on his way rejoicing, Acts 8:39.
John Wesley
16:34 He set a table before them and rejoiced - Faith makes a man joyful, prudent, liberal.
Robert Jamieson, A. R. Fausset and David Brown
16:34 And when he had brought them into his house, he set meat before them and rejoiced, believing--that is, as the expression implies, "rejoiced because he had believed."
in God--as a converted heathen, for the faith of a Jew would not be so expressed [ALFORD].
with all his house--the wondrous change on himself and the whole house filling his soul with joy. "This is the second house which, in the Roman city of Philippi, has been consecrated by faith in Jesus, and of which the inmates, by hospitable entertainment of the Gospel witnesses, have been sanctified to a new beginning of domestic life, pleasing and acceptable to God. The first result came to pass in consequence simply of the preaching of the Gospel; the second was the fruit of a testimony sealed and ennobled by suffering" [BAUMGARTEN].
16:3516:35: Եւ իբրեւ այգ եղեւ՝ առաքեցին զօրագլուխքն զնուիրակսն, եւ ասեն. Արձակեա՛ զարսդ զայդոսիկ[2541]։ [2541] Ոմանք. Զօրագլուխքն զնուիրականսն... Արձակեցէ՛ք զարսդ։
35. Երբ առաւօտ եղաւ, զօրագլուխները պատուիրակ ուղարկեցին ու ասացին. «Արձակի՛ր այդ մարդկանց»:
35 Առտուն զօրագլուխները սպասաւորներ ղրկեցին ու ըսին. «Արձակէ՛ այդ մարդիկը»։
Եւ իբրեւ այգ եղեւ, առաքեցին զօրագլուխքն զնուիրակսն եւ ասեն. Արձակեա զարսդ զայդոսիկ:

16:35: Եւ իբրեւ այգ եղեւ՝ առաքեցին զօրագլուխքն զնուիրակսն, եւ ասեն. Արձակեա՛ զարսդ զայդոսիկ[2541]։
[2541] Ոմանք. Զօրագլուխքն զնուիրականսն... Արձակեցէ՛ք զարսդ։
35. Երբ առաւօտ եղաւ, զօրագլուխները պատուիրակ ուղարկեցին ու ասացին. «Արձակի՛ր այդ մարդկանց»:
35 Առտուն զօրագլուխները սպասաւորներ ղրկեցին ու ըսին. «Արձակէ՛ այդ մարդիկը»։
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16:3535: Когда же настал день, воеводы послали городских служителей сказать: отпусти тех людей.
16:35  ἡμέρας δὲ γενομένης ἀπέστειλαν οἱ στρατηγοὶ τοὺς ῥαβδούχους λέγοντες, ἀπόλυσον τοὺς ἀνθρώπους ἐκείνους.
16:35. Ἡμέρας (Of-a-day) δὲ (moreover) γενομένης ( of-having-had-became ) ἀπέστειλαν (they-set-off,"οἱ (the-ones) στρατηγοὶ (amass-leaders,"τοὺς (to-the-ones) ῥαβδούχους (to-rod-holders) λέγοντες ( forthing ,"Ἀπόλυσον (Thou-should-have-loosed-off) τοὺς (to-the-ones) ἀνθρώπους (to-mankinds) ἐκείνους. (to-the-ones-thither)
16:35. et cum dies factus esset miserunt magistratus lictores dicentes dimitte homines illosAnd when the day was come, the magistrates sent the serjeants, saying: Let those men go.
35. But when it was day, the magistrates sent the serjeants, saying, Let those men go.
16:35. And when daylight had arrived, the magistrates sent the attendants, saying, “Release those men.”
16:35. And when it was day, the magistrates sent the serjeants, saying, Let those men go.
And when it was day, the magistrates sent the serjeants, saying, Let those men go:

35: Когда же настал день, воеводы послали городских служителей сказать: отпусти тех людей.
16:35  ἡμέρας δὲ γενομένης ἀπέστειλαν οἱ στρατηγοὶ τοὺς ῥαβδούχους λέγοντες, ἀπόλυσον τοὺς ἀνθρώπους ἐκείνους.
16:35. et cum dies factus esset miserunt magistratus lictores dicentes dimitte homines illos
And when the day was come, the magistrates sent the serjeants, saying: Let those men go.
16:35. And when daylight had arrived, the magistrates sent the attendants, saying, “Release those men.”
16:35. And when it was day, the magistrates sent the serjeants, saying, Let those men go.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35: Вероятно, воеводы получили известие о совершившихся ночью событиях в темнице, а может быть, и сами одумались в своей несправедливости к апостолам, почему и велят отпустить их.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul and Silas Released.
35 And when it was day, the magistrates sent the serjeants, saying, Let those men go. 36 And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace. 37 But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out. 38 And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans. 39 And they came and besought them, and brought them out, and desired them to depart out of the city. 40 And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed.

In these verses we have,

I. Orders sent for the discharge of Paul and Silas out of prison v. 35, 36. 1. The magistrates that had so basely abused them the day before gave the orders; and their doing it so early, as soon as it was day, intimates that either they were sensible the terrific earthquake they felt at midnight was intended to plead the cause of their prisoners, or their consciences had smitten them for what they had done and made them very uneasy. While the persecuted were singing in the stocks, the persecutors were full of tossings to and fro upon their beds, through anguish of mind, complaining more of the lashes of their consciences than the prisoners did of the lashes on their backs, and more in haste to give them a discharge than they were to petition for one. Now God caused his servants to be pitied of those that had carried them captives, Ps. cvi. 46. The magistrates sent sergeants, rabdouchous--those that had the rods, the vergers, the tipstaves, the beadles, those that had been employed in beating them, that they might go and ask them forgiveness. The order was, Let those men go. It is probable that they designed further mischief to them, but God turned their hearts, and, as he had made their wrath hitherto to praise him, so the remainder thereof he did restrain, Ps. lxxvi. 10. 2. The jailer brought them the news (v. 36): The magistrates have sent to let you go. Some think the jailer had betimes transmitted an account to the magistrates of what had passed in his house that night, and so had obtained this order for the discharge of his prisoners: Now therefore depart. Not that he was desirous to part with them as his guests, but as his prisoners; they shall still be welcome to his house, but he is glad they are at liberty from his stocks. God could by his grace as easily have converted the magistrates as the jailer, and have brought them to faith and baptism; but God hath chosen the poor of this world, James ii. 5.

II. Paul's insisting upon the breach of privilege which the magistrates had been guilty of, v. 37. Paul said to the sergeants, "They have beaten us openly, uncondemned, being Romans, and have cast us into prison against all law and justice, and now do they thrust us out privily, and think to make us amends with this for the injury done us? Nay, verily; but let them come themselves and fetch us our, and own that they have done us wrong." It is probable that the magistrates had some intimation that they were Romans, and were made sensible that their fury had carried them further than the law would bear them out; and that this was the reason why they gave orders for their discharge. Now observe,

1. Paul did not plead this before he was beaten, though it is probable that it might have prevented it, lest he should seem to be afraid of suffering for the truth which he had preached. Tully, in one of his orations, against Verres, tells of one Ganius, who was ordered by Verres to be beaten in Sicily, that all the while he was under the lash he cried out nothing but Civis Romanus sum--I am a citizen of Rome; Paul did not do so; he had nobler things than this to comfort himself with in his affliction.

2. He did plead it afterwards, to put an honour upon his sufferings and upon the cause he suffered for, to let the world know that the preachers of the gospel were not such despicable men as they were commonly looked upon to be, and that they merited better treatment. He did it likewise to mollify the magistrates towards the Christians at Philippi, and to gain better treatment for them, and beget in the people a better opinion of the Christian religion, when they saw that Paul had a fair advantage against their magistrates, might have brought his action against them and had them called to an account for what they had done, and yet did not take the advantage, which was very much to the honour of that worthy name by which he was called. Now here,

(1.) Paul lets them know how many ways they had run themselves into a premunire, and that he had law enough to know it. [1.] They had beaten those that were Romans; some think that Silas was a Roman citizen as well as Paul; others that this does not necessarily follow. Paul was a citizen, and Silas was his companion. Now both the lex Procia and the lex Sempronia did expressly forbid liberum corpus Romani civis, virgis aut aliis verberibus cædi--the free body of a Roman citizen to be beaten with rods or otherwise. Roman historians give instances of cities that had their charters taken from them for indignities done to Roman citizens; we shall afterwards find Paul making use of this plea, ch. xxii. 25, 26. To tell them they had beaten those who were the messengers of Christ and the favourites of Heaven would have had no influence upon them; but to tell them they have abused Roman citizens will put them into a fright: so common is it for people to be more afraid of Cæsar's wrath than of Christ's. He that affronts a Roman, a gentleman, a nobleman, though ignorantly, and through mistake, thinks himself concerned to cry Peccavi--I have done wrong, and make his submission; but he that persecutes a Christian because he belongs to Christ stands to it, and thinks he may do it securely, though God hath said, He that toucheth them toucheth the apple of my eye, and Christ has warned us of the danger of offending his little ones. [2.] They had beaten them uncondemned; indicta causa--without a fair hearing, had not calmly examined what was said against them, much less enquired what they had to say for themselves. It is a universal rule of justice, Causâ cognitâ possunt multi absolvi, incognitâ nemo condemnari potest--Many may be acquitted in consequence of having had a hearing, while without a hearing no one can be condemned. Christ's servants would not have been abused as they have been if they and their cause might but have had an impartial trial. [3.] It was an aggravation of this that they had done it openly, which, as it was so much the greater disgrace to the sufferers, so it was the bolder defiance to justice and the law. [4.] They had cast them into prison, without showing any cause of their commitment, and in an arbitrary manner, by a verbal order. [5.] They now thrust them out privily; they had not indeed the impudence to stand by what they had done, but yet had not the honesty to own themselves in a fault.

(2.) He insists upon it that they should make them an acknowledgment of their error, and give them a public discharge, to make it the more honourable, as they had done them a public disgrace, which made that the more disgraceful: "Let them come themselves, and fetch us out, and give a testimony to our innocency, and that we have done nothing worthy of stripes or of bonds." It was not a point of honour that Paul stood thus stiffly upon, but a point of justice, and not to himself so much as to his cause: "Let them come and stop the clamours of the people, by confessing that we are not the troublers of the city."

III. The magistrates' submission, and the reversing of the judgment given against Paul and Silas, v. 38, 39. 1. The magistrates were frightened when they were told (though it may be they knew it before) that Paul was a Roman. They feared when they heard it, lest some of his friends should inform the government of what they had done, and they should fare the worse for it. The proceedings of persecutors have often been illegal, even by the law of nations, and often inhuman, against the law of nature, but always sinful, and against God's law. 2. They came and besought them not to take advantage of the law against them, but to overlook the illegality of what they had done and say no more of it: they brought them out of the prison, owning that they were wrongfully put into it, and desired them that they would peaceably and quietly depart out of the city. Thus Pharaoh and his servants, who had set God and Moses at defiance, came to Moses, and bowed down themselves to him, saying, Get thee out, Exod. xi. 8. God can make the enemies of his people ashamed of their envy and enmity to them, Isa. xxvi. 11. Jerusalem is sometimes made a burdensome stone to those that heave at it, which they would gladly get clear of, Zech. xii. 3. Yet, if the repentance of these magistrates had been sincere, they would not have desired them to depart out of their city (as the Gadarenes desired to be rid of Christ), but would have courted their stay, and begged of them to continue in their city, to show them the way of salvation. But many are convinced that Christianity is not to be persecuted who yet are not convinced that it ought to be embraced, or at least are not persuaded to embrace it. They are compelled to do honour to Christ and his servants, to worship before their feet, and to know that he has loved them (Rev. iii. 9), and yet do not go so far as to have benefit by Christ, or to come in for a share in his love.

IV. The departure of Paul and Silas from Philippi, v. 40. They went out of the prison when they were legally discharged, and not till then, though they were illegally committed, and then, 1. They took leave of their friends: they went to the house of Lydia, where probably the disciples had met to pray for them, and there they saw the brethren, or visited them at their respective habitations (which was soon done, they were so few); and they comforted them, by telling them (saith an ancient Greek commentary) what God had done for them, and how he had owned them in the prison. They encouraged them to keep close to Christ, and hold fast the profession of their faith, whatever difficulties they might meet with, assuring them that all would then end well, everlastingly well. Young converts should have a great deal said to them to comfort them, for the joy of the Lord will be very much their strength. 2. They quitted the town: They departed. I wonder they should do so; for, now that they had had such an honourable discharge from their imprisonment, surely they might have gone on at least for some time in their work without danger; but I suppose they went away upon that principle of their Master's (Mark i. 38). Let us go into the next towns, that I may preach there also, for therefore came I forth. Paul and Silas had an extraordinary call to Philippi; and yet, when they have come thither, they see little of the fruit of their labours, and are soon driven thence. Yet they did not come in vain. Though the beginnings here were small, the latter end greatly increased; now they laid the foundation of a church at Philippi, which became very eminent, had its bishops and deacons, and people that were more generous to Paul than any other church, as appears by his epistle to the Philippians, ch. i. 1; iv. 25. Let not ministers be discouraged, though they see not the fruit of their labours presently; the seed sown seems to be lost under the clods, but it shall come up again in a plentiful harvest in due time.
Adam Clarke: Commentary on the Bible - 1831
16:35: And the magistrates sent the sergeants - The original word, ῥαβδουχους, means the lictors, persons who carried before the consul the fasces, which was a hatchet, round the handle of which was a bundle of rods tied. Why the magistrates should have sent an order to dismiss the apostles, whom they had so barbarously used the preceding evening, we cannot tell, unless we receive the reading of the Codex Bezae as genuine, viz. Ἡμερας δε γενομενης, συνηλθον οἱ Ϛρατηγοι επι το αυτο εις την αγοραν, και αναμνησθεντες τον σεισμον τον γεγοντα, εφοβηθησαν, και απεϚειλαν τους ῥαβδουχους κ. τ. λ. And when it was day, the magistrates came together into the court, And Remembering the Earthquake that Had Happened, they were afraid, and they sent the sergeants, etc. The Itala version of this same MS. has the same reading: so has also the margin of the later Syriac. If this MS. be correct, the cause of the dismissal of the apostles is at once evident: the earthquake had alarmed the magistrates; and, taking it for granted that this was a token of the Divine displeasure against them for their unprincipled conduct towards those good men, they wished to get as quietly rid of the business as they could, and therefore sent to dismiss the apostles. Whether this reading be genuine or not, it is likely that it gives the true cause of the magistrates' conduct.
Albert Barnes: Notes on the Bible - 1834
16:35: And when it was day ... - It is evident from the narrative that it was not contemplated at first to release them so soon, Act 16:22-24. But it is not known what produced this change of purpose in the magistrates. It is probable, however, that they had been brought to reflection, somewhat as the jailor had, by the earthquake, and that their consciences had been troubled by the fact, that in order to please the multitude, they had caused strangers to be beaten and imprisoned without trial and contrary to the Roman laws. An earthquake is always suited to alarm the guilty; and among the Romans it was regarded as an omen of the anger of the gods, and was therefore adapted to produce agitation and remorse. The agitation and alarm of the magistrates were shown by the fact that they sent the officers as soon as it was day. The judgments of God are eminently suited to alarm sinners. Two ancient mss. read this, "The magistrates who were alarmed by the earthquake, sent, etc." (Doddridge). Whether this reading be genuine or not, it doubtless expresses the true cause of their sending to release the apostles.
The serjeants - ῥαβδούχους rabdouchous. Literally, those having rods; the lictors. These were public officers who walked before magistrates with the emblems of authority. In Rome they bore before the senators the fasces; that is, a bundle of rods with an axe in its center, as a symbol of office. They performed somewhat the same office as a beadle in England, or as a constable in our courts (America).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:35: Act 4:21, Act 5:40; Psa 76:10; Jer 5:22
Geneva 1599
16:35 (19) And when it was day, the magistrates sent the serjeants, saying, Let those men go.
(19) Shame and confusion is in due time the reward of wicked and unjust magistrates.
John Gill
16:35 And when it was day,.... In one copy Beza says, these words are added,
"the magistrates came together in one place in the court, and remembering the earthquake that was made, they were afraid, and sent the sergeants;''
but they seem to be no other than a gloss, which crept into the text; however, it seems reasonable to suppose, that in the morning the magistrates met together, to consider what was further to be done with Paul and Silas; when upon cooler thoughts, they judged it best to be content with what punishment they had inflicted on them, and dismiss them; and if they had felt anything of the earthquake, or had heard of it in the prison, and of the converts that had been made there, they might be the more induced to let them go:
the magistrates sent the sergeants, saying, let these men go; the Arabic version reads, "these two men"; that is, Paul and Silas: who these sergeants were, is not very certain; they seem to be so called in the Greek language, from their carrying rods, or little staves in their hands, and were a sort of apparitors; by these the magistrates sent orders, either by word of mouth, or in writing, to the jailer, to let Paul and Silas out of prison, and set them at liberty, to go where they would; the same power that shook the foundations of the prison, and loosed the bands of the prisoners, wrought upon the hearts of the magistrates, to let the apostles go free.
John Wesley
16:35 The pretors sent - Being probably terrified by the earthquake; saying, Let those men go - How different from the charge given a few hours before! And how great an ease of mind to the jailer!
Robert Jamieson, A. R. Fausset and David Brown
16:35 when it was day, the magistrates sent the sergeants, saying, Let those men go--The cause of this change can only be conjectured. When the commotion ceased, reflection would soon convince them of the injustice they had done, even supposing the prisoners had been entitled to no special privileges; and if rumor reached them that the prisoners were somehow under supernatural protection, they might be the more awed into a desire to get rid of them.
16:3616:36: Եւ պատմեաց բանտապետն զբանսն՝ Պաւղոսի, եթէ առաքեցին զօրագլուխքն զի արձակիցիք. արդ՝ ելէ՛ք եւ երթա՛յք խաղաղութեամբ[2542]։ [2542] Ոմանք. Զի արձակեսջիք. արդ՝ ելէ՛ք երթայք։
36. Եւ բանտապետը Պօղոսին տեղեկացրեց այս խօսքերը. «Զօրագլուխները մարդ են ուղարկել, որ ազատ արձակուէք: Ուստի, դո՛ւրս եկէք եւ գնացէ՛ք խաղաղութեամբ»:
36 Բանտապետն ալ այն խօսքերը Պօղոսին պատմեց, թէ՝ ‘Զօրագլուխները ղրկեցին, որ արձակուիք. ուստի հիմա ելէք եւ խաղաղութեամբ գացէք’։
Եւ պատմեաց բանտապետն զբանսն` Պաւղոսի, եթէ` Առաքեցին զօրագլուխքն զի արձակիցիք. արդ ելէք եւ երթայք խաղաղութեամբ:

16:36: Եւ պատմեաց բանտապետն զբանսն՝ Պաւղոսի, եթէ առաքեցին զօրագլուխքն զի արձակիցիք. արդ՝ ելէ՛ք եւ երթա՛յք խաղաղութեամբ[2542]։
[2542] Ոմանք. Զի արձակեսջիք. արդ՝ ելէ՛ք երթայք։
36. Եւ բանտապետը Պօղոսին տեղեկացրեց այս խօսքերը. «Զօրագլուխները մարդ են ուղարկել, որ ազատ արձակուէք: Ուստի, դո՛ւրս եկէք եւ գնացէ՛ք խաղաղութեամբ»:
36 Բանտապետն ալ այն խօսքերը Պօղոսին պատմեց, թէ՝ ‘Զօրագլուխները ղրկեցին, որ արձակուիք. ուստի հիմա ելէք եւ խաղաղութեամբ գացէք’։
zohrab-1805▾ eastern-1994▾ western am▾
16:3636: Темничный страж объявил о сем Павлу: воеводы прислали отпустить вас; итак выйдите теперь и идите с миром.
16:36  ἀπήγγειλεν δὲ ὁ δεσμοφύλαξ τοὺς λόγους [τούτους] πρὸς τὸν παῦλον, ὅτι ἀπέσταλκαν οἱ στρατηγοὶ ἵνα ἀπολυθῆτε· νῦν οὗν ἐξελθόντες πορεύεσθε ἐν εἰρήνῃ.
16:36. ἀπήγγειλεν (It-messaged-off) δὲ (moreover,"ὁ (the-one) δεσμοφύλαξ (a-tying-guard,"τοὺς (to-the-ones) λόγους (to-forthees) πρὸς (toward) τὸν (to-the-one) Παῦλον, (to-a-Paulos,"ὅτι (to-which-a-one,"Ἀπέσταλκαν (They-hath-had-come-to-set-off,"οἱ (the-ones) στρατηγοὶ (amass-leaders,"ἵνα (so) ἀπολυθῆτε: (ye-might-have-been-loosed-off) νῦν (now) οὖν (accordingly) ἐξελθόντες ( having-had-came-out ) πορεύεσθε ( ye-should-traverse-of ) ἐν (in) εἰρήνῃ. (unto-a-peace)
16:36. nuntiavit autem custos carceris verba haec Paulo quia miserunt magistratus ut dimittamini nunc igitur exeuntes ite in paceAnd the keeper of the prison told these words to Paul: The magistrates have sent to let you go. Now therefore depart. And go in peace.
36. And the jailor reported the words to Paul, , The magistrates have sent to let you go: now therefore come forth, and go in peace.
16:36. But the prison guard reported these words to Paul: “The magistrates have sent to have you released. Now therefore, depart. Go in peace.”
16:36. And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace.
And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace:

36: Темничный страж объявил о сем Павлу: воеводы прислали отпустить вас; итак выйдите теперь и идите с миром.
16:36  ἀπήγγειλεν δὲ ὁ δεσμοφύλαξ τοὺς λόγους [τούτους] πρὸς τὸν παῦλον, ὅτι ἀπέσταλκαν οἱ στρατηγοὶ ἵνα ἀπολυθῆτε· νῦν οὗν ἐξελθόντες πορεύεσθε ἐν εἰρήνῃ.
16:36. nuntiavit autem custos carceris verba haec Paulo quia miserunt magistratus ut dimittamini nunc igitur exeuntes ite in pace
And the keeper of the prison told these words to Paul: The magistrates have sent to let you go. Now therefore depart. And go in peace.
16:36. But the prison guard reported these words to Paul: “The magistrates have sent to have you released. Now therefore, depart. Go in peace.”
16:36. And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:36: and go: Act 15:33; Exo 4:18; Jdg 18:6; Sa1 1:17, Sa1 20:42, Sa1 25:35, Sa1 29:7; Kg2 5:19; Mar 5:34; Joh 14:27
John Gill
16:36 And the keeper of the prison told this, saying to Paul,.... The Ethiopic version adds, "and to Silas"; this was the same person with the jailer, whom Paul had baptized; and indeed, the same word is here used, though a little differently rendered, who no doubt reported this message to Paul with great joy:
the magistrates have sent to let you go; they have sent an order to let you out of prison:
now therefore depart, and go in peace; which expresses the jailer's pleasure of mind, and joy of heart, in executing his orders; and his sincere and hearty wishes for peace and prosperity to go along with them wherever they went, who had been instrumental of so much good to him and his family.
Robert Jamieson, A. R. Fausset and David Brown
16:36 the keeper--overjoyed to have such orders to execute.
told this . . . to Paul . . . now therefore . . . go in peace--Very differently did Paul receive such orders.
16:3716:37: Իսկ Պաւղոս ասէ ցնոսա. Գան հարեալ զմեզ հրապարակաւ՝ արս անմեղս Հռովմայեցիս արկին ՚ի բանտ, եւ արդ լռելեա՞յն հանեն զմեզ. ո՛չ այդպէս, այլ եկեսցեն ինքեա՛նք իսկ հանցեն զմեզ[2543]։ [2543] Ոմանք. Ոչ այդպէս է... ինքեանք հանցեն։
37. Իսկ Պօղոսը նրանց ասաց. «Հրապարակաւ գանահարեցին մեզ՝ հռոմէացի անմեղ մարդկանցս, եւ բանտ դրեցին ու հիմա թաքուն-թաքո՞ւն են մեզ դուրս հանում. ո՛չ, այդպէս չի լինի. այլ հէնց իրենք թող գան եւ դուրս հանեն մեզ»:
37 Պօղոս ըսաւ անոնց. «Մեզ՝ որ չդատապարտուած Հռովմայեցի մարդիկ ենք՝ յայտնապէս ծեծելով բանտը դրին ու հիմա գաղտո՞ւկ կը հանեն։ Ո՛չ, հապա թող իրենք գան ու մեզ հանեն»։
Իսկ Պաւղոս ասէ ցնոսա. Գան հարեալ զմեզ հրապարակաւ, արս անմեղս Հռովմայեցիս, արկին ի բանտ, եւ արդ լռելեա՞յն հանեն զմեզ. ոչ այդպէս, այլ եկեսցեն ինքեանք իսկ հանցեն զմեզ:

16:37: Իսկ Պաւղոս ասէ ցնոսա. Գան հարեալ զմեզ հրապարակաւ՝ արս անմեղս Հռովմայեցիս արկին ՚ի բանտ, եւ արդ լռելեա՞յն հանեն զմեզ. ո՛չ այդպէս, այլ եկեսցեն ինքեա՛նք իսկ հանցեն զմեզ[2543]։
[2543] Ոմանք. Ոչ այդպէս է... ինքեանք հանցեն։
37. Իսկ Պօղոսը նրանց ասաց. «Հրապարակաւ գանահարեցին մեզ՝ հռոմէացի անմեղ մարդկանցս, եւ բանտ դրեցին ու հիմա թաքուն-թաքո՞ւն են մեզ դուրս հանում. ո՛չ, այդպէս չի լինի. այլ հէնց իրենք թող գան եւ դուրս հանեն մեզ»:
37 Պօղոս ըսաւ անոնց. «Մեզ՝ որ չդատապարտուած Հռովմայեցի մարդիկ ենք՝ յայտնապէս ծեծելով բանտը դրին ու հիմա գաղտո՞ւկ կը հանեն։ Ո՛չ, հապա թող իրենք գան ու մեզ հանեն»։
zohrab-1805▾ eastern-1994▾ western am▾
16:3737: Но Павел сказал к ним: нас, Римских граждан, без суда всенародно били и бросили в темницу, а теперь тайно выпускают? нет, пусть придут и сами выведут нас.
16:37  ὁ δὲ παῦλος ἔφη πρὸς αὐτούς, δείραντες ἡμᾶς δημοσίᾳ ἀκατακρίτους, ἀνθρώπους ῥωμαίους ὑπάρχοντας, ἔβαλαν εἰς φυλακήν· καὶ νῦν λάθρᾳ ἡμᾶς ἐκβάλλουσιν; οὐ γάρ, ἀλλὰ ἐλθόντες αὐτοὶ ἡμᾶς ἐξαγαγέτωσαν.
16:37. ὁ (The-one) δὲ (moreover) Παῦλος (a-Paulos) ἔφη (it-was-declaring) πρὸς (toward) αὐτούς (to-them," Δείραντες ( Having-swiped ) ἡμᾶς (to-us) δημοσίᾳ (unto-assembly-belonged) ἀκατακρίτους , ( to-un-separated-down ,"ἀνθρώπους (to-mankinds) Ῥωμαίους ( to-Rhome-belonged ) ὑπάρχοντας , ( to-firsting-under ,"ἔβαλαν (they-casted) εἰς (into) φυλακήν: (to-a-guarding) καὶ (and) νῦν (now) λάθρᾳ (unto-secluded) ἡμᾶς (to-us) ἐκβάλλουσιν; (they-casteth-out?"οὐ (Not) γάρ, (therefore,"ἀλλὰ (other) ἐλθόντες ( having-had-came ,"αὐτοὶ (them,"ἡμᾶς (to-us) ἐξαγαγέτωσαν. (they-should-have-had-led-out)
16:37. Paulus autem dixit eis caesos nos publice indemnatos homines romanos miserunt in carcerem et nunc occulte nos eiciunt non ita sed veniantBut Paul said to them: They have beaten us publicly, uncondemned, men that are Romans, and have cast us into prison. And now do they thrust us out privately? Not so: but let them come.
37. But Paul said unto them, They have beaten us publicly, uncondemned, men that are Romans, and have cast us into prison; and do they now cast us out privily? nay verily; but let them come themselves and bring us out.
16:37. But Paul said to them: “They have beaten us publicly, though we were not condemned. They have cast men who are Romans into prison. And now they would drive us away secretly? Not so. Instead, let them come forward,
16:37. But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast [us] into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out.
But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast [us] into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out:

37: Но Павел сказал к ним: нас, Римских граждан, без суда всенародно били и бросили в темницу, а теперь тайно выпускают? нет, пусть придут и сами выведут нас.
16:37  ὁ δὲ παῦλος ἔφη πρὸς αὐτούς, δείραντες ἡμᾶς δημοσίᾳ ἀκατακρίτους, ἀνθρώπους ῥωμαίους ὑπάρχοντας, ἔβαλαν εἰς φυλακήν· καὶ νῦν λάθρᾳ ἡμᾶς ἐκβάλλουσιν; οὐ γάρ, ἀλλὰ ἐλθόντες αὐτοὶ ἡμᾶς ἐξαγαγέτωσαν.
16:37. Paulus autem dixit eis caesos nos publice indemnatos homines romanos miserunt in carcerem et nunc occulte nos eiciunt non ita sed veniant
But Paul said to them: They have beaten us publicly, uncondemned, men that are Romans, and have cast us into prison. And now do they thrust us out privately? Not so: but let them come.
16:37. But Paul said to them: “They have beaten us publicly, though we were not condemned. They have cast men who are Romans into prison. And now they would drive us away secretly? Not so. Instead, let them come forward,
16:37. But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast [us] into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us 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
37: Публично было нанесено бесчестие апостолам, публично требует теперь Павел и своего освобождения и оправдания - не по честолюбию и капризу, а ради очевиднейшего восстановления своей невинности. Если бы они тайно были выпущены из темницы, не все могли бы знать, что они вышли с восстановленною честью, а многие, вероятно, могли истолковать их уход даже бегством или другими унизительными приемами. Римское гражданство, по Римским законам (Lex Valeria и Lex Porsia: Liv. 10, 9, 8) освобождало имевших это звание от телесных наказаний. Расправа воевод в данном случае с апостолами была тем более преступна, что произведена без всякого суда и расследования дела. Но Ап. Павел, не угрожая законами своим обидчикам, ограничивается требованием публичного снятия нанесенного им бесчестия.

Каким образом апостолы приобрели права Римского гражданства? Из дальнейшего (XXII:25-28) видно, что Павел или родился с этими правами, полученными кем-либо из его предков, или за особые заслуги, или покупкою, что было также возможно. Относительно Силы, вероятно, надо думать то же.
Adam Clarke: Commentary on the Bible - 1831
16:37: They have beaten us openly - being Romans - St. Paul well knew the Roman laws; and on their violation by the magistrates he pleads. The Valerian law forbade any Roman citizen to be bound. The Porcian law forbade any to be beaten with rods. "Poreia lex virgas ab omnium civium Romanorum corpore amovit." And by the same law the liberty of a Roman citizen was never put in the power of the lictor. "Porcia lex libertatem civium lictori eripuit." See Cicero, Orat. pro Rabirio. Hence, as the same author observes, In Verrem, Orat. 5: "Facinus est vinciri civem Romanum, scelus verberari." It is a transgression of the law to bind a Roman citizen: it is wickedness to scourge him. And the illegality of the proceedings of these magistrates was farther evident in their condemning and punishing them unheard. This was a gross violation of a common maxim in the Roman law. Causa cognita, possunt multi absolvi; incognita, nemo condemnari potest. Cicero. "Many who are accused of evil may be absolved, when the cause is heard; but unheard, no man can be condemned." Every principle of the law of nature and the law of nations was violated in the treatment these holy men met with from the unprincipled magistrates of this city.
Let them come themselves and fetch us out - The apostles were determined that the magistrates should be humbled for their illegal proceedings; and that the people at large might see that they had been unjustly condemned, and that the majesty of the Roman people was insulted by the treatment they had received.
Albert Barnes: Notes on the Bible - 1834
16:37: They have beaten us openly uncondemned - There are three aggravating circumstances mentioned, of which Paul complains:
(1) That they had been beaten contrary to the Roman laws.
(2) that it had been public; the disgrace had been in the presence of the people, and the reparation ought to be as public.
(3) that it had been done without a trial, and while they were uncondemned, and therefore the magistrates ought themselves to come and release them, and thus publicly acknowledge their error. Paul knew the privileges of a Roman citizen, and at proper times, when the interests of justice and religion required it, he did not hesitate to assert them. In all this, he understood and accorded with the Roman laws. The Valerian law declared that if a citizen appealed from the magistrate to the people, it should not be lawful for magistrate to beat him with rods, or to behead him (Plutarch, Life of P. Valerius Publicola; Livy, ii. 8). By the Porcian law it was expressly forbidden that a citizen should be beaten (Livy, iv. 9). Cicero says that the body of every Roman citizen was inviolable. "The Porcian law," he adds, "has removed the rod from the body of every Roman citizen." And in his celebrated oration against Verres, he says, A Roman citizen was beaten with rods in the forum, O judges; where, in the meantime, no groan, no other voice of this unhappy man, was heard except the cry, 'I am a Roman citizen'! Take away this hope," he says, "take away this defense from the Roman citizens, let there be no protection in the cry I am a Roman citizen, and the praetor can with impunity inflict any punishment on him who declares himself a citizen of Rome, etc."
Being Romans - Being Romans, or having the privilege of Roman citizens. They were born Jews, but they claimed that they were Roman citizens, and had a right to the privileges of citizenship. On the ground of this claim, and the reason why Paul claimed to be a Roman citizen, see the notes on Act 22:28.
Privily - Privately. The release should be as public as the unjust act of imprisonment. As they have publicly attempted to disgrace us, so they should as publicly acquit us. This was a matter of mere justice; and as it was of great importance to their character and success, they insisted on it.
Nay, verily; but let them come ... - It was proper that they should be required to do this:
(1) Because they had been illegally imprisoned, and the injustice of the magistrates should be acknowledged.
(2) because the Roman laws had been violated, and the majesty of the Roman people insulted, and honor should be done to the laws.
(3) because injustice had been done to Paul and Silas, and they had a right to demand just treatment and protection.
(4) because such a public act on the part of the magistrates would strengthen the young converts, and show them that the apostles were not guilty of a violation of the laws.
(5) because it would tend to the honor and to the furtherance of religion. It would be a public acknowledgement of their innocence, and would go far toward lending to them the sanction of the laws as religious teachers. We may learn from this also:
(1) That though Christianity requires meekness in the reception of injuries, yet that there are occasions on which Christians may insist on their rights according to the laws. Compare Joh 18:23.
(2) that this is to be done particularly where the honor of religion is concerned, and where by it the gospel will be promoted. A Christian may bear much as a man in a private capacity, and may submit, without any effort to seek reparation; but where the honor of the gospel is concerned; where submission, without any effort to obtain justice, might be followed by disgrace to the cause of religion, a higher obligation may require him to seek a vindication of his character, and to claim the protection of the laws. His name, and character, and influence belong to the church. The laws are designed as a protection to an injured name, or of violated property and rights, and of an endangered life. And when that protection can be had only by an appeal to the laws, such an appeal, as in the case of Paul and Silas, is neither vindictive nor improper. My private interests I may sacrifice, if I choose; my public name, and character, and principles belong to the church and the world, and the laws, if necessary, may be called in for their protection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:37: They have: Act 16:20-24, Act 22:25-28; Psa 58:1, Psa 58:2, Psa 82:1, Psa 82:2, Psa 94:20; Pro 28:1
let: Dan 3:25, Dan 3:26, Dan 6:18, Dan 6:19; Mat 10:16
Geneva 1599
16:37 (20) But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast [us] into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out.
(20) We must not render injury for injury, and yet nonetheless it is lawful for us to use such helps as God gives us, to bridle the outrageousness of the wicked, so that they do not hurt others in a similar way.
John Gill
16:37 But Paul said unto them,.... The sergeants, who were present when the jailer reported to Paul the message they came with from the magistrates; though the Syriac version reads in the singular number, "Paul said to him", to the jailer:
they have beaten us openly uncondemned, being Romans, and have cast us into prison; what the magistrates ordered to be done to them, is reckoned all one as if they had done it themselves; and which was done "openly", before all the people, in the most public manner; to their great reproach, being put to open shame, as if they had been the most notorious malefactors living; when they were "uncondemned", had done nothing worthy of condemnation, being innocent and without fault, as the Syriac and Ethiopic versions render the word; nor was their cause heard, or they suffered to make any defence for themselves; and what was an aggravation of all this, that this was done in a Roman colony, and by Roman magistrates; and to persons that were Romans, at least one of them, Paul, who was of the city of Tarsus: for, according to the Porcian and Sempronian laws, a Roman citizen might neither be bound nor beaten (n); but these magistrates, not content to beat Paul and Silas, without knowing the truth of their case, had cast them into prison as malefactors, and for further punishment:
and now do they thrust us out privily? nay, verily; or so it shall not be: this shows, that the apostle was acquainted with the Roman laws, as well as with the rites and customs of the Jews; and acted the wise and prudent, as well as the honest and harmless part; and this he did, not so much for the honour of the Roman name, as for the honour of the Christian name; for he considered, that should he and his companion go out of the prison in such a private manner, it might be taken for granted, that they had been guilty of some notorious offence, and had justly suffered the punishment of the law for it, which would have been a reproach to Christianity, and a scandal to the Gospel: wherefore the apostle refuses to go out in this manner, adding,
but let them come themselves, and fetch us out; that by so doing, they might own the illegality of their proceedings, and declare the innocence of the apostles.
(n) Cicero orat. 10. in Verrem, l. 5. p. 603. & orat. 18. pro Rabirio, p. 714.
John Wesley
16:37 They have beaten us publicly, being Romans - St. Paul does not always plead this privilege. But in a country where they were entire strangers, such treatment might have brought upon them a suspicion of having been guilty of some uncommon crime, and so have hindered the course of the Gospel.
Robert Jamieson, A. R. Fausset and David Brown
16:37 Paul said unto them--to the sergeants who had entered the prison along with the jailer, that they might be able to report that the men had departed.
They have beaten us openly--The publicity of the injury done them, exposing their naked and bleeding bodies to the rude populace, was evidently the most stinging feature of it to the apostle's delicate feeling, and to this accordingly he alludes to the Thessalonians, probably a year after: "Even after we had suffered before, and were shamefully entreated (or 'insulted') as ye know at Philippi" (Th1 2:2).
uncondemned--unconvicted on trial.
being Romans--(See on Acts 22:28).
and cast us into prison--both illegal. Of Silas' citizenship, if meant to be included, we know nothing.
and now do they thrust us out--hurry us out--see Mk 9:38, Greek.
privily?--Mark the intended contrast between the public insult they had inflicted and the private way in which they ordered them to be off.
nay verily--no, indeed.
but let them come themselves and fetch us out--by open and formal act, equivalent to a public declaration of their innocence.
16:3816:38: Եւ պատմեցի՛ն զօրագլխացն նուիրակքն զբանսն. զահի՛ հարան իբրեւ լուան՝ թէ Հռովմայեցիք են. եւ եկեալ աղաչեցի՛ն զնոսա[2544]։ [2544] Ոսկան. Զօրագլխոցն նու՛՛։ Ոմանք. Եկեալ աղաչէին զնոսա։
38. Եւ պատուիրակները այս խօսքերը տեղեկացրին զօրագլուխներին, որոնք, երբ լսեցին, թէ հռոմէացիներ են, զարհուրեցին եւ եկան աղաչեցին նրանց:
38 Սպասաւորները զօրագլուխներուն պատմեցին այդ խօսքերը։ Անոնք ալ, երբ լսեցին թէ Հռովմայեցի են՝ վախցան ու եկան քաղցրութեամբ խօսեցան անոնց հետ
Եւ պատմեցին զօրագլխացն նուիրակքն զբանսն. զահի հարան իբրեւ լուան թէ Հռովմայեցիք են, եւ եկեալ աղաչեցին զնոսա:

16:38: Եւ պատմեցի՛ն զօրագլխացն նուիրակքն զբանսն. զահի՛ հարան իբրեւ լուան՝ թէ Հռովմայեցիք են. եւ եկեալ աղաչեցի՛ն զնոսա[2544]։
[2544] Ոսկան. Զօրագլխոցն նու՛՛։ Ոմանք. Եկեալ աղաչէին զնոսա։
38. Եւ պատուիրակները այս խօսքերը տեղեկացրին զօրագլուխներին, որոնք, երբ լսեցին, թէ հռոմէացիներ են, զարհուրեցին եւ եկան աղաչեցին նրանց:
38 Սպասաւորները զօրագլուխներուն պատմեցին այդ խօսքերը։ Անոնք ալ, երբ լսեցին թէ Հռովմայեցի են՝ վախցան ու եկան քաղցրութեամբ խօսեցան անոնց հետ
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16:3838: Городские служители пересказали эти слова воеводам, и те испугались, услышав, что это Римские граждане.
16:38  ἀπήγγειλαν δὲ τοῖς στρατηγοῖς οἱ ῥαβδοῦχοι τὰ ῥήματα ταῦτα. ἐφοβήθησαν δὲ ἀκούσαντες ὅτι ῥωμαῖοί εἰσιν,
16:38. ἀπήγγειλαν (They-messaged-off) δὲ (moreover) τοῖς (unto-the-ones) στρατηγοῖς (unto-amass-leaders,"οἱ (the-ones) ῥαβδοῦχοι (rod-holders,"τὰ (to-the-ones) ῥήματα (to-utterings-to) ταῦτα: (to-the-ones-these) ἐφοβήθησαν (they-were-feareed-unto) δὲ (moreover) ἀκούσαντες ( having-heard ) ὅτι (to-which-a-one) Ῥωμαῖοί ( Rhome-belonged ) εἰσιν, (they-be,"
16:38. et ipsi nos eiciant nuntiaverunt autem magistratibus lictores verba haec timueruntque audito quod Romani essentAnd let us out themselves. And the serjeants told these words to the magistrates. And they were afraid: hearing that they were Romans.
38. And the serjeants reported these words unto the magistrates: and they feared, when they heard that they were Romans;
16:38. and let us drive them away.” Then the attendants reported these words to the magistrates. And upon hearing that they were Romans, they were afraid.
16:38. And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans.
And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans:

38: Городские служители пересказали эти слова воеводам, и те испугались, услышав, что это Римские граждане.
16:38  ἀπήγγειλαν δὲ τοῖς στρατηγοῖς οἱ ῥαβδοῦχοι τὰ ῥήματα ταῦτα. ἐφοβήθησαν δὲ ἀκούσαντες ὅτι ῥωμαῖοί εἰσιν,
16:38. et ipsi nos eiciant nuntiaverunt autem magistratibus lictores verba haec timueruntque audito quod Romani essent
And let us out themselves. And the serjeants told these words to the magistrates. And they were afraid: hearing that they were Romans.
16:38. and let us drive them away.” Then the attendants reported these words to the magistrates. And upon hearing that they were Romans, they were afraid.
16:38. And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:38: They feared when they heard - they were Romans - They feared, because the Roman law was so constituted that an insult offered to a citizen was deemed an insult to the whole Roman people. There is a remarkable addition here, both in the Greek and Latin of the Codex Bezae. It is as follows: "And when they were come with many of their friends to the prison, they besought them to go out, saying: We were ignorant of your circumstances, that ye were righteous men. And, leading them out, they besought them, saying, Depart from this city, lest they again make an insurrection against you, and clamor against you."
Albert Barnes: Notes on the Bible - 1834
16:38: They feared when they heard ... - They were apprehensive of punishment for having imprisoned them in violation of the laws of the empire. To punish unjustly a Roman citizen was deemed an offence to the majesty of the Roman people, and was severely punished by the laws. Dionysius Hal. (Ant. Rom., ii.) says, "The punishment appointed for those who abrogated or transgressed the Valerian law was death, and the confiscation of his property." The emperor Claudius deprived the inhabitants of Rhodes of freedom for having crucified some Roman citizens (Dio Cass., lib. 60). See Kuinoel and Grotius.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:38: and they: Act 22:29; Mat 14:5, Mat 21:46
Geneva 1599
16:38 (21) And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans.
(21) The wicked are not moved with the fear of God, but with the fear of men: and by that means also God provides for his, when it is needed.
John Gill
16:38 And the sergeants told these words unto the magistrates,.... They returned to them, and acquainted them with what the prisoners said:
and they feared when they heard that they were Romans; they were not concerned for the injury they had done them; nor for the injustice and cruelty they had been guilty of; nor did they fear the wrath of God, and a future judgment; but they were put into a panic, when they found the men they had so ill used were Romans; lest they should be called to an account by the Roman senate, and be found guilty, and have their places taken away from them, and their persons punished.
Robert Jamieson, A. R. Fausset and David Brown
16:38 they feared when they heard they were Romans--their authority being thus imperilled; for they were liable to an action for what they had done.
16:3916:39: Եւ իբրեւ հանին, աղաչեցին գնա՛լ ՚ի քաղաքէն[2545]։ [2545] Ոմանք. Աղաչէին գնալ ՚ի քաղա՛՛։
39. Եւ երբ նրանց դուրս հանեցին, խնդրեցին նրանց, որ իրենց քաղաքից գնան:
39 Եւ դուրս հանելով՝ կ’աղաչէին որ այն քաղաքէն երթան։
Եւ իբրեւ հանին, աղաչէին գնալ ի քաղաքէն:

16:39: Եւ իբրեւ հանին, աղաչեցին գնա՛լ ՚ի քաղաքէն[2545]։
[2545] Ոմանք. Աղաչէին գնալ ՚ի քաղա՛՛։
39. Եւ երբ նրանց դուրս հանեցին, խնդրեցին նրանց, որ իրենց քաղաքից գնան:
39 Եւ դուրս հանելով՝ կ’աղաչէին որ այն քաղաքէն երթան։
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16:3939: И, придя, извинились перед ними и, выведя, просили удалиться из города.
16:39  καὶ ἐλθόντες παρεκάλεσαν αὐτούς, καὶ ἐξαγαγόντες ἠρώτων ἀπελθεῖν ἀπὸ τῆς πόλεως.
16:39. καὶ (and) ἐλθόντες ( having-had-came ) παρεκάλεσαν (they-called-beside-unto) αὐτούς, (to-them,"καὶ (and) ἐξαγαγόντες ( having-had-led-out ) ἠρώτων (they-were-entreating-unto) ἀπελθεῖν (to-have-had-came-off) ἀπὸ (off) τῆς (of-the-one) πόλεως. (of-a-city)
16:39. et venientes deprecati sunt eos et educentes rogabant ut egrederentur urbemAnd coming, they besought them: and bringing them out, they desired them to depart out of the city.
39. and they came and besought them; and when they had brought them out, they asked them to go away from the city.
16:39. And arriving, they pleaded with them, and leading them out, they begged them to depart from the city.
16:39. And they came and besought them, and brought [them] out, and desired [them] to depart out of the city.
And they came and besought them, and brought [them] out, and desired [them] to depart out of the city:

39: И, придя, извинились перед ними и, выведя, просили удалиться из города.
16:39  καὶ ἐλθόντες παρεκάλεσαν αὐτούς, καὶ ἐξαγαγόντες ἠρώτων ἀπελθεῖν ἀπὸ τῆς πόλεως.
16:39. et venientes deprecati sunt eos et educentes rogabant ut egrederentur urbem
And coming, they besought them: and bringing them out, they desired them to depart out of the city.
16:39. And arriving, they pleaded with them, and leading them out, they begged them to depart from the city.
16:39. And they came and besought them, and brought [them] out, and desired [them] to depart out of the city.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39: "Просили удалиться из города..." - добровольно, чтобы вновь не возбудить народного волнения.
Albert Barnes: Notes on the Bible - 1834
16:39: And they came and besought them - A most humiliating act for Roman magistrates, but in this case it was unavoidable. The apostles had them completely in their power, and could easily effect their disgrace and ruin. Probably they besought them by declaring them innocent; by affirming that they were ignorant that they were Roman citizens, etc.
And desired them to depart ... - Probably:
(1) To save their own character, and be secure from their taking any further steps to convict the magistrates of violating the laws; and,
(2) To evade any further popular tumult on their account. This advice Paul and Silas saw fit to comply with, after they had seen and comforted the brethren, Act 16:40. They had accomplished their main purpose in going to Philippi; they had preached the gospel; they had laid the foundation of a flourishing church (compare the Epistle to the Philippians); and they were now prepared to prosecute the purpose of their agency into surrounding regions. Thus, the opposition of the people and the magistrates at Philippi was the occasion of the founding of the church there, and thus their unkind and inhospitable request that they should leave them was the means of the extension of the gospel into adjacent regions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:39: came: Exo 11:8; Isa 45:14, Isa 49:23, Isa 60:14; Mic 7:9, Mic 7:10; Rev 3:9
and brought: Dan 6:16, Dan 6:23
and desired: Mat 8:34; Mar 5:17
John Gill
16:39 And they came,.... To the prison in person, as Paul had insisted on they should:
and besought them; that they would put up the injury that had been done them, and quietly depart out of prison:
and brought them out; that is, out of prison; took them by the arms, and led them out, as they had put them in, which was what the apostle required:
and desired them to depart out of the city; lest there should be any further disturbance about them: in Beza's most ancient copy, and in another manuscript copy, this verse is read thus, and which more clearly explains the passage;
"and they came with many friends unto the prison, and desired them to go out, saying, we are not ignorant of your case, that you are righteous men; and bringing them out they besought them, saying, go out of this city, lest they (the people) should turn again upon you, crying against you;''
which looks as if they took along with them some persons, who were friends to the apostles as well as to them, to prevail upon them to depart quietly; and they excuse themselves by attributing what had passed to popular rage and fury, and pretend they consulted the safety of the apostles, by desiring them to go out of the city.
Robert Jamieson, A. R. Fausset and David Brown
16:39 And they came--in person.
and besought them--not to complain of them. What a contrast this suppliant attitude of the preachers of Philippi to the tyrannical air with which they had the day before treated the preachers! (See Is 60:14; Rev_ 3:9).
brought them out--conducted them forth from the prison into the street, as insisted on.
and desired--"requested."
them to depart out of the city--perhaps fearing again to excite the populace.
16:4016:40: Եւ ելեալ ՚ի բանտէն՝ մտին ՚ի Լիւդեայ. եւ տեսեալ զեղբարս՝ մխիթարեցին զնոսա, եւ գնացի՛ն[2546]։[2546] Ոմանք. Մտին ՚ի Լւդիա. կամ՝ առ Լիդիա։
40. Եւ նրանք, բանտից դուրս գալով, մտան Լիդիայի մօտ եւ, եղբայրներին տեսնելով, մխիթարեցին նրանց ու մեկնեցին:
40 Անոնք ալ բանտէն ելլելով՝ Լիդիայի տունը մտան ու եղբայրները տեսնելով՝ մխիթարեցին զանոնք եւ գացին։
Եւ ելեալ ի բանտէն մտին առ Լիդիա, եւ տեսեալ զեղբարս` մխիթարեցին զնոսա եւ գնացին:

16:40: Եւ ելեալ ՚ի բանտէն՝ մտին ՚ի Լիւդեայ. եւ տեսեալ զեղբարս՝ մխիթարեցին զնոսա, եւ գնացի՛ն[2546]։
[2546] Ոմանք. Մտին ՚ի Լւդիա. կամ՝ առ Լիդիա։
40. Եւ նրանք, բանտից դուրս գալով, մտան Լիդիայի մօտ եւ, եղբայրներին տեսնելով, մխիթարեցին նրանց ու մեկնեցին:
40 Անոնք ալ բանտէն ելլելով՝ Լիդիայի տունը մտան ու եղբայրները տեսնելով՝ մխիթարեցին զանոնք եւ գացին։
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16:4040: Они же, выйдя из темницы, пришли к Лидии и, увидев братьев, поучали их, и отправились.
16:40  ἐξελθόντες δὲ ἀπὸ τῆς φυλακῆς εἰσῆλθον πρὸς τὴν λυδίαν, καὶ ἰδόντες παρεκάλεσαν τοὺς ἀδελφοὺς καὶ ἐξῆλθαν.
16:40. ἐξελθόντες ( Having-had-came-out ) δὲ (moreover) ἀπὸ (off) τῆς (of-the-one) φυλακῆς (of-a-guarding) εἰσῆλθον (they-had-came-into) πρὸς (toward) τὴν (to-the-one) Λυδίαν, (to-a-Ludia,"καὶ (and) ἰδόντες ( having-had-seen ) παρεκάλεσαν (they-called-beside-unto) τοὺς (to-the-ones) ἀδελφοὺς ( to-brethrened ) καὶ (and) ἐξῆλθαν. (they-came-out)
16:40. exeuntes autem de carcere introierunt ad Lydiam et visis fratribus consolati sunt eos et profecti suntAnd they went out of the prison and entered into the house of Lydia: and having seen the brethren, they comforted them and departed.
40. And they went out of the prison, and entered into Lydia: and when they had seen the brethren, they comforted them, and departed.
16:40. And they went away from the prison and entered into the house of Lydia. And having seen the brothers, they consoled them, and then they set out.
16:40. And they went out of the prison, and entered into [the house of] Lydia: and when they had seen the brethren, they comforted them, and departed.
And they went out of the prison, and entered into [the house of] Lydia: and when they had seen the brethren, they comforted them, and departed:

40: Они же, выйдя из темницы, пришли к Лидии и, увидев братьев, поучали их, и отправились.
16:40  ἐξελθόντες δὲ ἀπὸ τῆς φυλακῆς εἰσῆλθον πρὸς τὴν λυδίαν, καὶ ἰδόντες παρεκάλεσαν τοὺς ἀδελφοὺς καὶ ἐξῆλθαν.
16:40. exeuntes autem de carcere introierunt ad Lydiam et visis fratribus consolati sunt eos et profecti sunt
And they went out of the prison and entered into the house of Lydia: and having seen the brethren, they comforted them and departed.
16:40. And they went away from the prison and entered into the house of Lydia. And having seen the brothers, they consoled them, and then they set out.
16:40. And they went out of the prison, and entered into [the house of] Lydia: and when they had seen the brethren, they comforted them, and departed.
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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
40: "Пришли к Лидии..." (см. 14-15: ст. )

"Отправились..." - по-видимому, только Павел и Сила, без Луки и Тимофея, как будто оставшихся на время в Филиппах, вероятно - для устроения здесь юного общества верующих. За это говорит перемена речи в дальнейшем повествовании (XVII:1: - они, а не мы, и дал. ). О Тимофее упоминается вскоре снова (в Верии, XVII:14); посему, если только он не вместе с Павлом и Силой вышел из Филипп, можно предположить, что он соединился с ними снова здесь, в Верии, выйдя из Филипп немного после Павла и Силы.
Adam Clarke: Commentary on the Bible - 1831
16:40: Entered into the house of Lydia - This was the place of their residence while at Philippi: see Act 16:15.
They comforted them, and departed - The magistrates were sufficiently humbled, and the public at large, hearing of this circumstance, must be satisfied of the innocency of the apostles. They, therefore, after staying a reasonable time at the house of Lydia, and exhorting the brethren, departed; having as yet to go farther into Macedonia, and to preach the Gospel in the most polished city in the world, the city of Athens. See the succeeding chapter.
Great and lasting good was done by this visit to Philippi: a Church was there founded, and the members of it did credit to their profession. To them the apostle, who had suffered so much for their sakes, was exceedingly dear; and they evidenced this by their contributions to his support in the times of his necessity. They sent him money twice to Thessalonica, Phi 4:16, and once to Corinth, Co2 11:9, and long afterwards, when he was prisoner in Rome, Phi 4:9, Phi 4:14, Phi 4:18. About five or six years after this, St. Paul visited Philippi on his way to Jerusalem, and he wrote his epistle to them about ten years after his first journey thither. The first members of the Church of Christ in this place were Lydia and her family; and the next in all probability were the jailor and his family. These doubtless became the instruments of bringing many more to the faith; for the false imprisonment and public acquittal of the apostles by the magistrates must have made their cause popular; and thus the means which were used to prevent the sowing of the seed of life in this city became the means by which it was sown and established. Thus the wrath of man praised God; and the remainder of it he did restrain. Never were these words more exactly fulfilled than on this occasion.
Albert Barnes: Notes on the Bible - 1834
16:40: They comforted them - They exhorted them, and encouraged them to persevere, notwithstanding the opposition and persecution which they might meet with.
And departed - That is, Paul and Silas departed. It would appear probable that Luke and Timothy remained in Philippi, or, at least, did not attend Paul and Silas. For Luke, who, in Act 16:10, uses the first person, and speaks of himself as with Paul and Silas, speaks of them now in the third person, implying that he was not with them until Paul had arrived at Troas, where Luke joined him from Philippi, Act 20:5-6. In Act 17:14, also, Timothy is mentioned as being at Berea in company with Silas, from which it appears that he did not accompany Paul and Silas to Thessalonica. Compare Act 17:1, Act 17:4. Paul and Silas, when they departed from Philippi, went to Thessalonica, Act 17:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:40: and entered: Act 16:14, Act 4:23, Act 12:12-17
they comforted: Act 14:22; Co2 1:3-7, Co2 4:8-12, Co2 4:16-18; Th1 3:2, Th1 3:3
Geneva 1599
16:40 (22) And they went out of the prison, and entered into [the house of] Lydia: and when they had seen the brethren, they comforted them, and departed.
(22) We may avoid dangers in such a way that we never neglect our duty.
John Gill
16:40 And they went out of the prison,.... In a public manner, with great honour and reputation, at the request of the magistrates that put them there:
and entered into the house of Lydia; whom Paul had baptized, Acts 16:14. The word "house" is rightly supplied, for the sense is not, that they went into the country of Lydia, as some have been tempted to think; but they went to the woman Lydia, whose heart the Lord had opened, and was become a disciple and follower of Christ; they went to her house it being in the city of Philippi, where she now abode,
and when they had seen the brethren: the men of Lydia's house, her servants, who were converted, and had been baptized with her, and are therefore called brethren; and whomsoever else they might have been instrumental in the conversion of, who might meet them in Lydia's house: in Beza's above mentioned copy, it is here added, "they declared what the Lord had done for them"; they related the earthquake and the effects of it, and how they had been useful for the conversion of the jailer and his family, who had been baptized by them, and by what means they were released from prison; all which they ascribe to the Lord, who has all power, and the hearts of all in his hands: and thus,
they comforted them; with what God had done for them, or exhorted them: to cleave to the Lord, to continue in the faith, and abide by the truths and ordinances of the Gospel:
and departed; that is, out of the city of Philippi; this is wanting in the Syriac and Arabic versions here, but is placed in the beginning of the next chapter: and now these two families, Lydia's and the jailer's, laid the foundation of a Gospel church in this city of Philippi, and which continued for ages after; Erastus, of whom mention is made in Acts 19:22 is said to be bishop of this church, and it may be also Epaphroditus, for there were more bishops than one in this church in the apostle's time, Phil 1:1, in the "second" century there was a church, to which Ignatius and Polycarp are said to send epistles; and there are epistles to the Philippians which go under their names, that are still extant: in the "third" century, Tertullian (o), among other churches, makes mention of the church at Philippi, as sound in the faith; and in the "fourth" and "fifth" centuries we read of a church in this place; in the "seventh" century, when it went by the name of Chrysopolis, there was a church in it, and a bishop of it, who was present at the sixth council in Constantinople; there were Christians dwelling here in the "ninth" century (p).
(o) De praescript. Heret. c. 36. (p) Magdeburg. Hist. Eccles. cent. 4. c. 2. p. 6. & cent. 5. c. 2. p. 6. cent. 7. c. 2. p. 3, 5. cent. 9. c. 2. p. 4.
John Wesley
16:40 When they had seen the brethren, they comforted them and departed - Though many circumstances now invited their stay, yet they wisely complied with the request of the magistrates, that they might not seem to express any degree of obstinacy or revenge, or give any suspicion of a design to stir up the people.
Robert Jamieson, A. R. Fausset and David Brown
16:40 And they went out of the prison--Having attained their object--to vindicate their civil rights, by the infraction of which in this case the Gospel in their persons had been illegally affronted--they had no mind to carry the matter farther. Their citizenship was valuable to them only as a shield against unnecessary injuries to their Master's cause. What a beautiful mixture of dignity and meekness is this! Nothing secular, which may be turned to the account of the Gospel, is morbidly disregarded; in any other view, nothing of this nature is set store by:--an example this for all ages.
and entered into the house of Lydia--as if to show by this leisurely proceeding that they had not been made to leave, but were at full liberty to consult their own convenience.
and when they had seen the brethren--not only her family and the jailer's, but probably others now gained to the Gospel.
they comforted them--rather, perhaps, "exhorted" them, which would include comfort. "This assembly of believers in the house of Lydia was the first church that had been founded in Europe" [BAUMGARTEN].
and departed--but not all; for two of the company remained behind (see on Acts 17:14): Timotheus, of whom the Philippians "learned the proof" that he honestly cared for their state, and was truly like-minded with Paul, "serving with him in the Gospel as a son with his father" (Phil 2:19-23); and Luke, "whose praise is in the Gospel," though he never praises himself or relates his own labors, and though we only trace his movements in connection with Paul, by the change of a pronoun, or the unconscious variation of his style. In the seventeenth chapter the narrative is again in the third person, and the pronoun is not changed to the second till we come to Acts 20:5. The modesty with which Luke leaves out all mention of his own labors need hardly be pointed out. We shall trace him again when he rejoins Paul in the same neighborhood. His vocation as a physician may have brought him into connection with these contiguous coasts of Asia and Europe, and he may (as MR. SMITH suggests, "Shipwreck," &c.) have been in the habit of exercising his professional skill as a surgeon at sea [HOWSON].