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Matthew Henry: Concise Commentary on the Whole Bible - 1706
We left Paul at the bar, and Festus, and Agrippa, and Bernice, and all the great men of the city of Cæsarea, upon the bench, or about it, waiting to hear what he had to say for himself. Now in this chapter we have, I. The account he gives of himself, in answer to the calumnies of the Jews. And in this, 1. His humble address to king Agrippa, and the compliment he passed upon him, ver. 1-3. 2. His account of his origin, and education, his profession as a Pharisee, and his adherence still to that which was then the main article of his creed, in distinction from the Sadducees, the "resurrection of the dead," however in rituals he had since departed from it, ver. 3-8. 3. Of his zeal against the Christian religion, and the professors of it, in the beginning of his time, ver. 9-11. 4. Of his miraculous conversion to the faith of Christ, ver. 12-16. 5. Of the commission he received from heaven to preach the gospel to the Gentiles, ver. 17, 18. 6. Of his proceedings pursuant to that commission, which had given this mighty offence to the Jews, ver. 19-21. 7. Of the doctrine which he had made it his business to preach to the Gentiles, which was so far from destroying the law and the prophets that it showed the fulfilling of both, ver. 22, 23. II. The remarks that were made upon his apology. 1. Festus thought he never heard a man talk so madly, and slighted him as crazed, ver. 24. In answer to him, he denies the charge, and appeals to king Agrippa, ver. 25-27. 2. King Agrippa, being more closely and particularly dealt with, thinks he never heard a man talk more rationally and convincingly, and owns himself almost his convert (ver. 28), and Paul heartily wishes him so, ver. 29. 3. They all agreed that he was an innocent man, that he ought to be set at liberty, and that it was a pity he was provoked to put a bar in his own door by appealing to Cæsar, ver. 30-32.
Adam Clarke: Commentary on the Bible - 1831
Paul answers for himself before Agrippa, to whom he pays a true compliment, in order to secure a favorable hearing, Act 26:1-3; gives an account of his education from his youth up, Act 26:4, Act 26:5; shows that the Jews persecuted him for his maintaining the hope of the resurrection, Act 26:6-8; states his persecution of the Christians, Act 26:9-11; gives an account of his miraculous conversion, Act 26:12-16; and of his call to the ministry, Act 26:16-18. His obedience to that call, and his success in preaching the doctrine of Christ crucified, Act 26:19-23. While he is thus speaking, Festus interrupts him, and declares him to be mad through his abundant learning, Act 26:24; which charge he modestly refutes with inimitable address, and appeals to King Agrippa for the truth and correctness of his speech, Act 26:25-27. On which, Agrippa confesses himself almost converted to Christianity, Act 26:28. Paul's affectionate and elegant address to him on this declaration, Act 26:29. The council breaks up, and they all pronounce him innocent, Act 26:30-32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 26:1, Paul, in the presence of Agrippa, declares his life from his childhood; Act 26:12, and how miraculously he was converted, and called to his apostleship; Act 26:24, Festus charges him with being mad, whereunto he answers modestly; Act 26:28, Agrippa is almost persuaded to be a Christian; Act 26:31, The whole company pronounce him innocent.
26:126:1: Եւ Ագրիպպաս ասէ ցՊաւղոս. Հրամայեա՛լ է վասն քո խօսել։ Յայնժամ Պաւղոսի ձգեալ զձեռն՝ առնէ՛ր պատասխանի[2794]. [2794] Բազումք. Հրամայեալ է քեզ վասն քո։ Ոմանք. Յայնժամ Պաւղոս ձգէր զձե՛՛։
1. Եւ Ագրիպպասը Պօղոսին ասաց. «Քեզ թոյլատրուած է, որ քո մասին խօսես»: Այն ժամանակ Պօղոսը, ձեռքը երկարելով, պատասխանեց.
26 Եւ Ագրիպպաս ըսաւ Պօղոսին. «Հրաման է քեզի որ դուն քեզի համար խօսիս»։ Այն ատեն Պօղոս ձեռքը երկնցնելով՝ իրեն համար պատասխան տուաւ.
Եւ Ագրիպպաս ասէ ցՊաւղոս. Հրամայեալ է քեզ վասն քո խօսել: Յայնժամ Պաւղոսի ձգեալ զձեռն առնէր պատասխանի:

26:1: Եւ Ագրիպպաս ասէ ցՊաւղոս. Հրամայեա՛լ է վասն քո խօսել։ Յայնժամ Պաւղոսի ձգեալ զձեռն՝ առնէ՛ր պատասխանի[2794].
[2794] Բազումք. Հրամայեալ է քեզ վասն քո։ Ոմանք. Յայնժամ Պաւղոս ձգէր զձե՛՛։
1. Եւ Ագրիպպասը Պօղոսին ասաց. «Քեզ թոյլատրուած է, որ քո մասին խօսես»: Այն ժամանակ Պօղոսը, ձեռքը երկարելով, պատասխանեց.
26 Եւ Ագրիպպաս ըսաւ Պօղոսին. «Հրաման է քեզի որ դուն քեզի համար խօսիս»։ Այն ատեն Պօղոս ձեռքը երկնցնելով՝ իրեն համար պատասխան տուաւ.
zohrab-1805▾ eastern-1994▾ western am▾
26:11: Агриппа сказал Павлу: позволяется тебе говорить за себя. Тогда Павел, простерши руку, стал говорить в свою защиту:
26:1  ἀγρίππας δὲ πρὸς τὸν παῦλον ἔφη, ἐπιτρέπεταί σοι περὶ σεαυτοῦ λέγειν. τότε ὁ παῦλος ἐκτείνας τὴν χεῖρα ἀπελογεῖτο,
26:1. Ἀγρίππας (An-Agrippas) δὲ (moreover) πρὸς (toward) τὸν (to-the-one) Παῦλον (to-a-Paulos) ἔφη (it-was-declaring,"Ἐπιτρέπεταί (It-be-turned-upon) σοι (unto-thee) ὑπὲρ (over) σεαυτοῦ (of-thyself) λέγειν. (to-forth) τότε (To-the-one-which-also) ὁ (the-one) Παῦλος (a-Paulos) ἐκτείνας (having-stretched-out) τὴν (to-the-one) χεῖρα (to-a-hand) ἀπελογεῖτο ( it-was-fortheeing-off-unto ,"
26:1. Agrippa vero ad Paulum ait permittitur tibi loqui pro temet ipso tunc Paulus extenta manu coepit rationem reddereThen Agrippa said to Paul: Thou art permitted to speak for thyself. Then Paul, stretching forth his hand, began to make his answer.
1. And Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth his hand, and made his defence:
26:1. Yet truly, Agrippa said to Paul, “It is permitted for you to speak for yourself.” Then Paul, extending his hand, began to offer his defense.
26:1. Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself:
Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself:

1: Агриппа сказал Павлу: позволяется тебе говорить за себя. Тогда Павел, простерши руку, стал говорить в свою защиту:
26:1  ἀγρίππας δὲ πρὸς τὸν παῦλον ἔφη, ἐπιτρέπεταί σοι περὶ σεαυτοῦ λέγειν. τότε ὁ παῦλος ἐκτείνας τὴν χεῖρα ἀπελογεῖτο,
26:1. Agrippa vero ad Paulum ait permittitur tibi loqui pro temet ipso tunc Paulus extenta manu coepit rationem reddere
Then Agrippa said to Paul: Thou art permitted to speak for thyself. Then Paul, stretching forth his hand, began to make his answer.
26:1. Yet truly, Agrippa said to Paul, “It is permitted for you to speak for yourself.” Then Paul, extending his hand, began to offer his defense.
26:1. Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: "Почитаю себя счастливым...". Павел, без сомнения, совершенно искренно говорил и мог говорить так. Он выражает вполне естественно свою радость, что имеет случай защищать себя, во-первых, пред царем, и, во-вторых, пред таким царем, которому лучше других известны "все обычаи и спорные мнения Иудеев" и который, следовательно, лучше, чем другие (например, прокураторы Иудеи), мог судить о невинности его и высшей правде его дела. Такие случаи - излагать это правое дело, имеющее всеобщее значение, пред такими именитыми слушателями - представлялись нечасто, зато особенным образом служили к славе имени Христова и к оправданию христианства в глазах целого мира. Вот почему вполне естественно, что "Павел с дерзновением начинает говорить и называет себя счастливым не из ласкательства, но потому, что говорит пред человеком, которому все известно" (Злат. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Fifth Defence.
1 Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself: 2 I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews: 3 Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. 4 My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; 5 Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. 6 And now I stand and am judged for the hope of the promise made of God unto our fathers: 7 Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews. 8 Why should it be thought a thing incredible with you, that God should raise the dead? 9 I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. 10 Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. 11 And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.

Agrippa was the most honourable person in the assembly, having the title of king bestowed upon him, though otherwise having only the power of other governors under the emperor, and, though not here superior, yet senior, to Festus; and therefore, Festus having opened the cause, Agrippa, as the mouth of the court, intimates to Paul a licence given him to speak for himself, v. 1. Paul was silent till he had this liberty allowed him; for those are not the most forward to speak that are best prepared to speak and speak best. This was a favour which the Jews would not allow him, or not without difficulty; but Agrippa freely gives it to him. And Paul's cause was so good that he desired no more than to have liberty to speak for himself; he needed no advocate, no Tertullus, to speak for him. Notice is taken of his gesture: He stretched forth his hand, as one that was under no consternation at all, but had perfect freedom and command of himself; it also intimates that he was in earnest, and expected their attention while he answered for himself. Observe, He did not insist upon his having appealed to Cæsar as an excuse for being silent, did not say, "I will be examined no more till I come to the emperor himself;" but cheerfully embraced the opportunity of doing honour to the cause he suffered for. If we must be ready to give a reason of the hope that is in us to every man that asketh us, much more to every man in authority, 1 Pet. iii. 15. Now in this former part of the speech,

I. Paul addressed himself with a very particular respect to Agrippa, v. 2, 3. He answered cheerfully before Felix, because he knew he had been many years a judge to that nation, ch. xxiv. 10. But his opinion of Agrippa goes further. Observe, 1. Being accused of the Jews, and having many base things laid to his charge, he is glad he has an opportunity of clearing himself; so far is he from imagining that his being an apostle exempted him from the jurisdiction of the civil powers. Magistracy is an ordinance of God, which we have all benefit by, and therefore must all be subject to. 2. Since he is forced to answer for himself, he is glad it is before king Agrippa, who, being himself a proselyte to the Jewish religion, understood all matters relating to it better than the other Roman governors did: I know thee to be expert in all customs and questions which are among the Jews. It seems, Agrippa was a scholar, and had been particularly conversant in the Jewish learning, was expert in the customs of the Jewish religion, and knew the nature of them, and that they were not designed to be either universal or perpetual. He was expert also in the questions that arose upon those customs, in determining which the Jews themselves were not all of a mind. Agrippa was well versed in the scriptures of the Old-Testament, and therefore could make a better judgment upon the controversy between him and the Jews concerning Jesus being the Messiah than another could. It is an encouragement to a preacher to have those to speak to that are intelligent, and can discern things that differ. When Paul says, Judge you what I say, yet he speaks as to wise men, 1 Cor. x. 15. 3. He therefore begs that he would hear him patiently, makrothymos--with long suffering. Paul designs a long discourse, and begs that Agrippa will hear him out, and not be weary; he designs a plain discourse, and begs that he will hear him with mildness, and not be angry. Paul had some reason to fear that as Agrippa, being a Jew, was well versed in the Jewish customs, and therefore the more competent judge of his cause, so he was soured in some measure with the Jewish leaven, and therefore prejudiced against Paul as the apostle of the Gentiles; he therefore says this to sweeten him: I beseech thee, hear me patiently. Surely the least we can expect, when we preach the faith of Christ, is to be heard patiently.

II. He professes that though he was hated and branded as a apostate, yet he still adhered to all that good which he was first educated and trained up in; his religion was always built upon the promise of God made unto the fathers; and this he still built upon.

1. See here what his religion was in his youth: His manner of life was well known, v. 4, 5. He was not indeed born among his own nation, but he was bred among them at Jerusalem. Though he had of late years been conversant with the Gentiles (which had given great offence to the Jews), yet at his setting out in the world he was intimately acquainted with the Jewish nation, and entirely in their interests. His education was neither foreign nor obscure; it was among his own nation at Jerusalem, where religion and learning flourished. All the Jews knew it, all that could remember so long, for Paul made himself remarkable betimes. Those that knew him from the beginning could testify for him that he was a Pharisee, that he was not only of the Jewish religion, and an observer of all the ordinances of it, but that he was of the most strict sect of that religion, most nice and exact in observing the institutions of it himself, and most rigid and critical in imposing them upon others. He was not only called a Pharisee, but he lived a Pharisee. All that knew him knew very well that never any Pharisee conformed more punctually to the rules of his order than he did. Nay, and he was of the better sort of Pharisees; for he was brought up at the feet of Gamaliel, who was an eminent rabbi of the school of house of Hillel, which was in much greater reputation for religion than the school or house of Samai. Now if Paul was a Pharisee, and lived a Pharisee, (1.) Then he was a scholar, a man of learning, and not an ignorant, illiterate, mechanic; the Pharisees knew the law, and were well versed in it, and in the traditional expositions of it. It was a reproach to the other apostles that they had not had an academical education, but were bred fishermen, ch. iv. 13. Therefore, that the unbelieving Jews might be left without excuse, here is an apostle raised up that had sat at the feet of their most eminent doctors. (2.) Then he was a moralist, a man of virtue, and not a rake or loose debauched young man. If he lived like a Pharisee, he was no drunkard nor fornicator; and, being a young Pharisee, we may hope he was no extortioner, nor had yet learned the arts which the crafty covetous old Pharisees had of devouring the houses of poor widows; but he was, as touching the righteousness which is in the law, blameless. He was not chargeable with any instance of open vice and profaneness; and therefore, as he could not be thought to have deserted his religion because he did not know it (for he was a learned man), so he could not be thought to have deserted it because he did not love it, or was disaffected to the obligations of it, for he was a virtuous man, and not inclined to any immorality. (3.) Then he was orthodox, sound in the faith, and not a deist or sceptic, or a man of corrupt principles that led to infidelity. He was a Pharisee, in opposition to a Sadducee; he received those books of the Old Testament which the Sadducees rejected, believed a world of spirits, the immortality of the soul, the resurrection of the body, and the rewards and punishments of the future state, all which the Sadducees denied. They could not say, He quitted his religion for want of a principle, or for want of a due regard to divine revelation; no, he always had a veneration for the ancient promise made of God unto the fathers, and built his hope upon it.

Now though Paul knew very well that all this would not justify him before God, nor make a righteousness for him yet he knew it was for his reputation among the Jews, and an argument ad hominem--such as Agrippa would feel, that he was not such a man as they represented him to be. Though he counted it but loss that he might win Christ, yet he mentioned it when it might serve to honour Christ. He knew very well that all this while he was a stranger to the spiritual nature of the divine law, and to heart-religion, and that except his righteousness exceeded this he should never go to heaven; yet he reflects upon it with some satisfaction that he had not been before his conversion an atheistical, profane, vicious man, but, according to the light he had, had lived in all good conscience before God.

2. See here what his religion is. He has not indeed such a zeal for the ceremonial law as he had in his youth. The sacrifices and offerings appointed by that, he thinks, are superseded by the great sacrifice which they typified; ceremonial pollutions and purifications from them he makes no conscience of, and thinks the Levitical priesthood is honourably swallowed up in the priesthood of Christ; but for the main principles of his religion he is as zealous for them as ever, and more so, and resolves to live and die by them.

(1.) His religion is built upon the promise made of God unto the fathers. It is built upon divine revelation, which he receives and believes, and ventures his soul upon; it is built upon divine grace, and that grace manifested and conveyed by promise. The promise of God is the guide and ground of his religion, the promise made to the fathers, which was more ancient than the ceremonial law, that covenant which was confirmed before of God in Christ, and which the law, that was not till four hundred and thirty years after, could not disannul, Gal. iii. 17. Christ and heaven are the two great doctrines of the gospel--that God has given to us eternal life, and this life is in his Son. Now these two are the matter of the promise made unto the fathers. It may look back as far as the promise made to father Adam, concerning the seed of the woman, and those discoveries of a future state which the first patriarchs acted faith upon, and were saved by that faith; but it respects chiefly the promise made to father Abraham, that in his seed all the families of the earth should be blessed, and that God would be a God to him, and to his seed after him: the former meaning Christ, the latter heaven; for, if God had not prepared for them a city, he would have been ashamed to have called himself their God. Heb. xi. 16.

(2.) His religion consists in the hopes of this promise. He places it not, as they did, in meats and drinks, and the observance of carnal ordinances (God had often shown what little account he made of them), but in a believing dependence upon God's grace in the covenant, and upon the promise, which was the great charter by which the church was first incorporated. [1.] He had hope in Christ as the promised seed; he hoped to be blessed in him, to receive the blessing of God and to be truly blessed. [2.] He had hopes of heaven; this is expressly meant, as appears by comparing ch. xxiv. 15, That there shall be a resurrection of the dead. Paul had no confidence in the flesh, but in Christ; no expectation at all of great things in this world, but of greater things in the other world than any this world can pretend to; he had his eye upon a future state.

(3.) Herein he concurred with all the pious Jews; his faith was not only according to the scripture, but according to the testimony of the church, which was a support to it. Though they set him up as a mark, he was not singular: "Our twelve tribes, the body of the Jewish church, instantly serving God day and night, hope to come to this promise, that is, to the good promised." The people of Israel are called the twelve tribes, because so they were at first; and, though we read not of the return of the ten tribes in a body, yet we have reason to think many particular persons, more or less of every tribe, returned to their own land; perhaps, by degrees, the greater part of those that were carried away. Christ speaks of the twelve tribes, Matt. xix. 28. Anna was of the tribe of Asher, Luke ii. 36. James directs his epistle to the twelve tribes scattered abroad, Jam. i. 1. "Our twelve tribes, which make up the body of our nation, to which I and others belong. Now all the Israelites profess to believe in this promise, both of Christ and heaven, and hope to come to the benefits of them. They all hope for a Messiah to come, and we that are Christians hope in a Messiah already come; so that we all agree to build upon the same promise. They look for the resurrection of the dead and the life of the world to come, and this is what I look for. Why should I be looked upon as advancing something dangerous and heterodox, or as an apostate from the faith and worship of the Jewish church, when I agree with them in this fundamental article? I hope to come to the same heaven at last that they hope to come to; and, if we expect to meet so happily in our end, why should we fall out so unhappily by the way?" Nay, the Jewish church not only hoped to come to this promise, but, in the hope of it, they instantly served God day and night. The temple-service, which consisted in a continual course of religious duties, morning and evening, day and night, from the beginning of the year to the end of it, and was kept up by the priests and Levites, and the stationary men, as they called them, who continually attended there to lay their hands upon the public sacrifices, as the representatives of all the twelve tribes, this service was kept up in the profession of faith in the promise of eternal life, and, in expectation of it, Paul instantly serves God day and night in the gospel of his Son; the twelve tribes by their representatives do so in the law of Moses, but he and they do it in hope of the same promise: "Therefore they ought not to look upon me as a deserter from their church, so long as I hold by the same promise that they hold by." Much more should Christians, who hope in the same Jesus, for the same heaven, though differing in the modes and ceremonies of worship, hope the best one of another, and live together in holy love. Or it may be meant of particular persons who continued in the communion of the Jewish church, and were very devout in their way, serving God with great intenseness, and a close application of mind, and constant in it, night and day, as Anna, who departed not from the temple, but served God (it is the same word here used) in fastings and prayers night and day, Luke ii. 37. "In this way they hope to come to the promise, and I hope they will." Note, Those only can upon good grounds hope for eternal life that are diligent and constant in the service of God; and the prospect of that eternal life should engage us to diligence and constancy in all religious exercises. We should go on with our work with heaven in our eye. And of those that instantly serve God day and night, though not in our way, we ought to judge charitably.

(4.) This was what he was now suffering for--for preaching that doctrine which they themselves, if they did but understand themselves aright, must own: I am judged for the hope of the promise made unto the fathers. He stuck to the promise, against the ceremonial law, while his persecutors stuck to the ceremonial law, against the promise: "It is for this hope's sake, king Agrippa, that I am accused of the Jews--because I do that which I think myself obliged to do by the hope of this promise." It is common for men to hate and persecute the power of that religion in others which yet they pride themselves in the form of. Paul's hope was what they themselves also allowed (ch. xxiv. 15), and yet they were thus enraged against him for practising according to that hope. But it was his honour that when he suffered as a Christian he suffered for the hope of Israel, ch. xxviii. 20.

(5.) This was what he would persuade all that heard him cordially to embrace (v. 8): Why should it be thought a thing incredible with you that God should raise the dead? This seems to come in somewhat abruptly; but it is probable Paul said much more than is here recorded, and that he explained the promise made to the fathers to be the promise of the resurrection and eternal life, and proved that he was in the right way of pursuing his hope of that happiness because he believed in Christ who had risen from the dead, which was a pledge and earnest of that resurrection which the fathers hoped for. Paul is therefore earnest to know the power of Christ's resurrection, that by it he might attain to the resurrection of the dead; see Phil. iii. 10, 11. Now many of his hearers were Gentiles, most of them perhaps, Festus particularly, and we may suppose, when they heard him speak so much of Christ's resurrection, and of the resurrection from the dead, which the twelve tribes hoped for, that they mocked, as the Athenians did, began to smile at it, and whispered to one another what an absurd thing it was, which occasioned Paul thus to reason with them. What! is it thought incredible with you that God should raise the dead? So it may be read. If it be marvellous in your eyes, should it be marvellous in mine eyes, saith the Lord of hosts? Zech. viii. 6. If it be above the power of nature, yet it is not above the power of the God of nature. Note, There is no reason why we should think it at all incredible that God should raise the dead. We are not required to believe any thing that is incredible, any thing that implies a contradiction. There are motives of credibility sufficient to carry us through all the doctrines of the Christian religion, and this particularly of the resurrection of the dead. Has not God an infinite almighty power, to which nothing is impossible? Did not he make the world at first out of nothing, with a word's speaking? Did he not form our bodies, form them out of the clay, and breathe into us the breath of life at first? and cannot the same power form them again out of their own clay, and put life into them again? Do we not see a kind of resurrection in nature, at the return of every spring? Has the sun such a force to raise dead plants, and should it seem incredible to us that God should raise dead bodies?

III. He acknowledges that while he continued a Pharisee he was a bitter enemy to Christians and Christianity, and thought he ought to be so, and continued so to the moment that Christ wrought that wonderful change in him. This he mentions,

1. To show that his becoming a Christian and a preacher was not the product and result of any previous disposition or inclination that way, or any gradual advance of thought in favour of the Christian doctrine; he did not reason himself into Christianity by a chain of arguments, but was brought into the highest degree of an assurance of it, immediately from the highest degree of prejudice against it, by which it appeared that he was made a Christian and a preacher by a supernatural power; so that his conversion in such a miraculous way was not only to himself, but to others also, a convincing proof of the truth of Christianity.

2. Perhaps he designs it for such an excuse of his persecutors as Christ made for his, when he said, They know not what they do. Paul himself once thought he did what he ought to do when he persecuted the disciples of Christ, and he charitably thinks they laboured under the like mistake. Observe,

(1.) What a fool he was in his opinion (v. 9): He thought with himself that he ought to do many things, every thing that lay in his power, contrary to the name of Jesus of Nazareth, contrary to his doctrine, his honour, his interest. That name did not harm, yet, because it agreed not with the notion he had of the kingdom of the Messiah, he was for doing all he could against it. He thought he did God good service in persecuting those who called on the name of Jesus Christ. Note, It is possible for those to be confident they are in the right who yet are evidently in the wrong; and for those to think they are doing their duty who are wilfully persisting in the greatest sin. Those that hated their brethren, and cast them out, said, Let the Lord be glorified, Isa. lxvi. 5. Under colour and pretext of religion, the most barbarous and inhuman villanies have been not only justified, but sanctified and magnified, John xvi. 2.

(2.) What a fury he was in his practice, v. 10, 11. There is not a more violent principle in the world than conscience misinformed. When Paul thought it his duty to do all he could against the name of Christ, he spared no pains nor cost in it. He gives an account of what he did of that kind, and aggravates it as one that was truly penitent for it: I was a blasphemer, a persecutor, 1 Tim. i. 13. [1.] He filled the jails with Christians, as if they had been the worst of criminals, designing hereby not only to terrify them, but to make them odious to the people. He was the devil that cast some of them into prison (Rev. ii. 10), took them into custody, in order to their being prosecuted. Many of the saints did I shut up in prison (ch. xxvi. 10), both men and women, ch. viii. 3. [2.] He made himself the tool of the chief priests. Herein from them he received authority, as an inferior officer, to put their laws in execution, and proud enough he was to be a man in authority for such a purpose. [3.] He was very officious to vote, unasked for, the putting of Christians to death, particularly Stephen, to whose death Saul was consenting (ch. viii. 1), and so made himself particeps criminis--partaker of the crime. Perhaps he was, for his great zeal, though young, made a member of the sanhedrim, and there voted for the condemning of Christians to die; or, after they were condemned, he justified what was done, and commended it, and so made himself guilty ex post facto--after the deed was committed, as if he had been a judge or jury-man. [4.] He brought them under punishments of an inferior nature, in the synagogues, where they were scourged as transgressors of the rules of the synagogue. He had a hand in the punishing of many; nay, it should seem the same persons were by his means often punished, as he himself was five times, 2 Cor. xi. 24. [5.] He not only punished them for their religion, but, taking a pride in triumphing over men's consciences, he forced them to abjure their religion, by putting them to the torture: "I compelled them to blaspheme Christ, and to say he was a deceiver and they were deceived in him--compelled them to deny their Master, and renounce their obligations to him." Nothing will lie heavier upon persecutors than forcing men's consciences, how much soever they may now triumph in the proselytes they have made by their violences. [6.] His rage swelled so against Christians and Christianity that Jerusalem itself was too narrow a stage for it to act upon, but, being exceedingly mad against them, he persecuted them even to strange cities. He was mad at them, to see how much they had to say for themselves, notwithstanding all he did against them, mad to see them multiply the more for their being afflicted. He was exceedingly mad; the stream of his fury would admit no banks, no bounds, but he was as much a terror to himself as he was to them, so great was his vexation within himself that he could not prevail, as well as his indignation against them. Persecutors are mad men, and some of them exceedingly mad. Paul was mad to see that those in other cities were not so outrageous against the Christians, and therefore made himself busy where he had no business, and persecuted the Christians even in strange cities. There is not a more restless principle than malice, especially that which pretends conscience.

This was Paul's character, and this his manner of life in the beginning of his time; and therefore he could not be presumed to be a Christian by education or custom, or to be drawn in by hope of preferment, for all imaginable external objections lay against his being a Christian.
Adam Clarke: Commentary on the Bible - 1831
26:1: Then Paul stretched forth the hand - This act, as we have already seen on Act 21:40, was merely to gain attention; it was no rhetorical flourish, nor designed for one. From knowing, partly by descriptions, and partly by ancient statues, how orators and others who address a concourse of people stood, we can easily conceive the attitude of St. Paul. When the right hand was stretched out, the left remained under the cloak, which being thrown off the right shoulder, to give the arm the fuller liberty, it then rested on the left: under these circumstances, the hand could be stretched out gracefully, but was confined to no one attitude, though the third and fourth fingers were generally clenched.
Albert Barnes: Notes on the Bible - 1834
26:1: Then Paul stretched forth the hand - See the notes on Act 21:40. This was the usual posture of orators or public speakers. The ancient statues are commonly made in this way, with the right hand extended. The dress of the ancients favored this. The long and loose robe, or outer garment, was fastened usually with a hook or clasp on the right shoulder, and thus left the arm at full liberty.
And answered for himself - It cannot be supposed that Paul expected that his defense would be attended with a release from confinement, for he had himself appealed to the Roman emperor, Act 25:11. His design in speaking before Agrippa was, doubtless:
(1) To vindicate his character, and obtain Agrippa's attestation to his innocence, that thus he might allay the anger of the Jews;
(2) To obtain a correct representation of the case to the emperor, as Festus had desired this in order that Agrippa might enable him to make a fair statement of the case Act 25:26-27; and,
(3) To defend his own conversion, and the truth of Christianity, and to preach the gospel in the hearing of Agrippa and his attendants, with a hope that their minds might be impressed by the truth, and that they might be converted to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:1: Thou: Act 25:16; Pro 18:13, Pro 18:17; Joh 7:51
stretched: Pro 1:24; Eze 16:27; Rom 10:21
answered: Act 26:2, Act 22:1
John Gill
26:1 Then Agrippa said unto Paul,.... After Festus had made the above speech to him, and to all present, and had introduced the affair of Paul, who now stood before them:
thou art permitted to speak for thyself; which a prisoner might not do, until he had leave; and this leave was granted by Festus the Roman governor, who was properly the judge, and not Agrippa, though the permission might be by both; and so the Arabic and Ethiopic versions read, "we have ordered", or "permitted thee", &c.
Then Paul stretched forth the hand; as orators used to do, when they were about to speak; or else to require silence; or it may be to show the freedom of his mind, and how ready he was to embrace the opportunity of pleading his own cause; being conscious to himself of his innocence, and relying on the ingenuity and integrity of his judge; and especially of the king, before whom he stood:
and answered for himself; or made an apology, or spoke in vindication of himself, in order to remove the charges brought against him.
John Wesley
26:1 And Paul stretching forth his hand - Chained as it was: a decent expression of his own earnestness, and proper to engage the attention of his hearers; answered for himself - Not only refuting the accusations of the Jews, but enlarging upon the faith of the Gospel.
Robert Jamieson, A. R. Fausset and David Brown
26:1 PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT. (Acts 26:1-32)
Agrippa said--Being a king he appears to have presided.
Paul stretched forth the hand--chained to a soldier (Acts 26:29, and see on Acts 12:6).
26:226:2: Վասն ամենայն ամբաստանութեան Հրէիցդ զինէն արքա՛յ Ագրիպպա, համարիմ զանձն երանելի՛. զի քո՛ առաջի այսօր տալոց եմ պատասխանի[2795]։ [2795] Ոմանք. Ամբաստանութեանդ Հրէից... զանձն իմ երանելի։
2. «Հրեաների՝ իմ մասին արած բոլոր ամբաստանութիւնների համար, Ագրիպպա՛ս արքայ, ինձ երանելի եմ համարում, քանի որ այսօր քո առաջ եմ պատասխան տալու,
2 «Հրեաներուն իմ վրաս ըրած բոլոր ամբաստանութիւններուն համար, ո՛վ Ագրիպպաս արքայ, ես զիս երանելի կը սեպեմ, որ այսօր քու առջեւդ պատասխան պիտի տամ.
Վասն ամենայն ամբաստանութեան Հրէիցդ զինէն, արքայ Ագրիպպա, համարիմ զանձն երանելի, զի քո առաջի այսօր տալոց եմ պատասխանի:

26:2: Վասն ամենայն ամբաստանութեան Հրէիցդ զինէն արքա՛յ Ագրիպպա, համարիմ զանձն երանելի՛. զի քո՛ առաջի այսօր տալոց եմ պատասխանի[2795]։
[2795] Ոմանք. Ամբաստանութեանդ Հրէից... զանձն իմ երանելի։
2. «Հրեաների՝ իմ մասին արած բոլոր ամբաստանութիւնների համար, Ագրիպպա՛ս արքայ, ինձ երանելի եմ համարում, քանի որ այսօր քո առաջ եմ պատասխան տալու,
2 «Հրեաներուն իմ վրաս ըրած բոլոր ամբաստանութիւններուն համար, ո՛վ Ագրիպպաս արքայ, ես զիս երանելի կը սեպեմ, որ այսօր քու առջեւդ պատասխան պիտի տամ.
zohrab-1805▾ eastern-1994▾ western am▾
26:22: царь Агриппа! почитаю себя счастливым, что сегодня могу защищаться перед тобою во всем, в чем обвиняют меня Иудеи,
26:2  περὶ πάντων ὧν ἐγκαλοῦμαι ὑπὸ ἰουδαίων, βασιλεῦ ἀγρίππα, ἥγημαι ἐμαυτὸν μακάριον ἐπὶ σοῦ μέλλων σήμερον ἀπολογεῖσθαι,
26:2. Περὶ (About) πάντων ( of-all ) ὧν ( of-which ) ἐγκαλοῦμαι (I-be-called-in-unto) ὑπὸ (under) Ἰουδαίων , ( of-Iouda-belonged ,"βασιλεῦ (Ruler-of) Ἀγρίππα, (Agrippas," ἥγημαι ( I-had-come-to-lead-unto ) ἐμαυτὸν (to-myself) μακάριον (to-bless-belonged) ἐπὶ (upon) σοῦ (of-THEE) μέλλων (impending) σήμερον (this-day) ἀπολογεῖσθαι , ( to-forthee-off-unto ,"
26:2. de omnibus quibus accusor a Iudaeis rex Agrippa aestimo me beatum apud te cum sim defensurus me hodieI think myself happy, O king Agrippa, that I am to answer for myself this day before thee, touching all the things whereof I am accused by the Jews.
2. I think myself happy, king Agrippa, that I am to make my defence before thee this day touching all the things whereof I am accused by the Jews:
26:2. “I consider myself blessed, O king Agrippa, that I am to give my defense today before you, about everything of which I am accused by the Jews,
26:2. I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews:
I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews:

2: царь Агриппа! почитаю себя счастливым, что сегодня могу защищаться перед тобою во всем, в чем обвиняют меня Иудеи,
26:2  περὶ πάντων ὧν ἐγκαλοῦμαι ὑπὸ ἰουδαίων, βασιλεῦ ἀγρίππα, ἥγημαι ἐμαυτὸν μακάριον ἐπὶ σοῦ μέλλων σήμερον ἀπολογεῖσθαι,
26:2. de omnibus quibus accusor a Iudaeis rex Agrippa aestimo me beatum apud te cum sim defensurus me hodie
I think myself happy, O king Agrippa, that I am to answer for myself this day before thee, touching all the things whereof I am accused by the Jews.
26:2. “I consider myself blessed, O king Agrippa, that I am to give my defense today before you, about everything of which I am accused by the Jews,
26:2. I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
26:2: I think myself happy - As if he had said, This is a peculiarly fortunate circumstance in my favor, that I am called to make my defense before a judge so intelligent, and so well acquainted with the laws and customs of our country. It may be necessary just to observe that this Agrippa was king of Trachonitis, a region which lay on the north of Palestine, on the east side of Jordan, and south of Damascus. For his possessions, see on Act 25:13 (note).
Albert Barnes: Notes on the Bible - 1834
26:2: I think myself happy - I esteem it a favor and a privilege to be permitted to make my defense before one acquainted with Jewish customs and opinions. His defense, on former occasions, had been before Roman magistrates, who had little acquaintance with the opinions and customs of the Jews; who were not disposed to listen to the discussion of the points of difference between him and them, and who looked upon all their controversies with contempt. See Act 24:25. They were, therefore, little qualified to decide a question which was closely connected with the Jewish customs and doctrines; and Paul now rejoiced to know that he was before one who, from his acquaintance with the Jewish customs and belief, would be able to appreciate his arguments. Paul was not now on his trial, but he was to defend himself, or state his cause, so that Agrippa might be able to aid Festus in transmitting a true account of the case to the Roman emperor. It was his interest and duty, therefore, to defend himself as well as possible, and to put him in possession of all the facts in the case. His defense is, consequently, made up chiefly of a most eloquent statement of the facts just as they had occurred.
I shall answer - I shall be permitted to make a statement, or to defend myself.
Touching ... - Respecting.
Whereof I am accused of the Jews - By the Jews. The matters of the accusation were his being a mover of sedition, a ringleader of the Christians, and a profaner of the temple, Act 24:5-6.
Geneva 1599
26:2 (1) I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews:
(1) To have a skilful judge is a great and singular gift of God.
John Gill
26:2 I think myself happy, King Agrippa,.... This was an handsome and artificial way of introducing his defense, and of gaining the affection and attention of the king, and yet was not a mere compliment; for it had been his unhappiness hitherto, that his case was not understood; neither Lysias the chief captain, nor the governors Felix and Festus, knew anything of the rites and customs of the Jews, and could not tell what to make of the questions of their law, of which Paul was accused: but it was otherwise with Agrippa, he was master of them, and this the apostle looked upon as a circumstance in his own favour:
because I shall answer for myself this day before thee; not before him as a judge, for Festus was judge, but in his presence; and he being versed in things of this kind, was capable of informing, counselling, directing, and assisting the judge, in what was proper to be done; wherefore it was an advantage to the apostle to plead his own cause, and vindicate himself before such a person from the charges exhibited against him:
touching all the things whereof I am accused of the Jews; such as violation of the law, profanation of the temple, contempt of the people of the Jews and their customs, and of blasphemy, and sedition; all which he was able to clear himself from, and doubted not but he should do it to the entire satisfaction of the king.
John Wesley
26:2 King Agrippa - There is a peculiar force in thus addressing a person by name. Agrippa felt this.
26:326:3: Մանաւանդ՝ զի գիտա՛կ իսկ ես ամենայն կրօնից եւ խնդրոց Հրէից. վասն որոյ աղաչեմ երկայնմտութեամբ լսել ինձ[2796]։ [2796] Ոմանք. Երկայնամտութեամբ լսել։
3. մանաւանդ նրա համար, որ գիտակ էլ ես հրեաների բոլոր կրօնական սովորութիւններին եւ խնդիրներին. այդ պատճառով աղաչում եմ, որ համբերութեամբ ինձ լսես:
3 Մանաւանդ որ դուն Հրեաներուն բոլոր սովորութիւնները եւ խնդիրները աղէկ գիտես, անոր համար կ’աղաչեմ որ երկայնամտութեամբ ինծի մտիկ ընես։
Մանաւանդ զի գիտակ իսկ ես ամենայն կրօնից եւ խնդրոց Հրէից. վասն որոյ աղաչեմ երկայնմտութեամբ լսել ինձ:

26:3: Մանաւանդ՝ զի գիտա՛կ իսկ ես ամենայն կրօնից եւ խնդրոց Հրէից. վասն որոյ աղաչեմ երկայնմտութեամբ լսել ինձ[2796]։
[2796] Ոմանք. Երկայնամտութեամբ լսել։
3. մանաւանդ նրա համար, որ գիտակ էլ ես հրեաների բոլոր կրօնական սովորութիւններին եւ խնդիրներին. այդ պատճառով աղաչում եմ, որ համբերութեամբ ինձ լսես:
3 Մանաւանդ որ դուն Հրեաներուն բոլոր սովորութիւնները եւ խնդիրները աղէկ գիտես, անոր համար կ’աղաչեմ որ երկայնամտութեամբ ինծի մտիկ ընես։
zohrab-1805▾ eastern-1994▾ western am▾
26:33: тем более, что ты знаешь все обычаи и спорные мнения Иудеев. Посему прошу тебя выслушать меня великодушно.
26:3  μάλιστα γνώστην ὄντα σε πάντων τῶν κατὰ ἰουδαίους ἐθῶν τε καὶ ζητημάτων· διὸ δέομαι μακροθύμως ἀκοῦσαί μου.
26:3. μάλιστα (most-such) γνώστην (to-an-acquainter) ὄντα (to-being) σε (to-thee) πάντων ( of-all ) τῶν (of-the-ones) κατὰ (down) Ἰουδαίους ( to-Iouda-belonged ) ἐθῶν (of-customs) τε (also) καὶ (and) ζητημάτων: (of-seekings-to) διὸ (through-which) δέομαι ( I-bind ) μακροθύμως (unto-long-passioned) ἀκοῦσαί (to-have-heard) μου. (of-me)
26:3. maxime te sciente omnia quae apud Iudaeos sunt consuetudines et quaestiones propter quod obsecro patienter me audiasEspecially as thou knowest all, both customs and questions, that are among the Jews. Wherefore I beseech thee to hear me patiently.
3. especially because thou art expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently.
26:3. especially since you know everything that pertains to the Jews, both customs and questions. Because of this, I beg you to listen to me patiently.
26:3. Especially [because I know] thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently.
Especially [because I know] thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently:

3: тем более, что ты знаешь все обычаи и спорные мнения Иудеев. Посему прошу тебя выслушать меня великодушно.
26:3  μάλιστα γνώστην ὄντα σε πάντων τῶν κατὰ ἰουδαίους ἐθῶν τε καὶ ζητημάτων· διὸ δέομαι μακροθύμως ἀκοῦσαί μου.
26:3. maxime te sciente omnia quae apud Iudaeos sunt consuetudines et quaestiones propter quod obsecro patienter me audias
Especially as thou knowest all, both customs and questions, that are among the Jews. Wherefore I beseech thee to hear me patiently.
26:3. especially since you know everything that pertains to the Jews, both customs and questions. Because of this, I beg you to listen to me patiently.
26:3. Especially [because I know] thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently.
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Albert Barnes: Notes on the Bible - 1834
26:3: To be expert - To be skilled or well acquainted.
In all customs - Rites, institutions, laws, etc. Everything pertaining to the Mosaic ritual, etc.
And questions - Subjects of debate, and of various opinions. The inquiries which had existed between the Pharisees, Sadducees, scribes, etc. Paul could say this of Agrippa without falsehood or flattery. Agrippa was a Jew; he had passed much of his time in the kingdom over which he presided; and though he had spent the early part of his life chiefly at Rome, yet it was natural that he should make himself acquainted with the religion of his fathers. Paul did not know how to flatter people, but he was not unwilling to state the truth, and to commend people as far as truth would permit.
Wherefore - On this account; because you are acquainted with those customs. The Romans, who regarded those customs as superstitious, and those questions as matters to be treated with contempt, could not listen to their discussion with patience. Agrippa, who knew their real importance, would be disposed to lend to all inquiries respecting them a patient attention.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:3: because: Act 26:26, Act 6:14, Act 21:21, Act 24:10, Act 25:19, Act 25:20, Act 25:26, Act 28:17; Deu 17:18; Co1 13:2
to hear: Act 24:4
John Gill
26:3 Especially, because I know thee to be expert in all customs,.... Rites and ceremonies of the Jews, whether enjoined by the law of Moses, or by the elders, fathers, and wise men:
and questions which are among the Jews; concerning angels, spirits, and the resurrection of the dead; which were moved and agitated between the Sadducees and Pharisees; and a multitude of others, which were disputed between the schools of Hillell and Shammai, of which their Misna and Talmud are full, and with these Agrippa was well acquainted; and to their rites and customs he conformed, of which we have some instances recorded in their writings: when they went with their firstfruits to Jerusalem (w),
"a pipe sounded before them till they came to the mountain of the house, and when they came to the mountain of the house (the temple), even King Agrippa carried the basket upon his shoulder, and went in till he came to the court.''
So concerning the reading of the law by a king, they give this following account (x):
"a king stands and takes (the book of the law), and reads sitting; King Agrippa stood and took it, and read standing, and the wise men praised him; and when he came to that passage, Deut 17:15 "Thou mayest not set a stranger over thee", his eyes flowed with tears; they said unto him, fear not, Agrippa, thou art our brother.''
Some of their writers say (y), this was a piece of flattery in them: they also elsewhere commend him for his modesty and humility (z);
"according to the tradition of the doctors, when persons attending a funeral met a bride (with her retinue), the former gave way, and both to a king of Israel, when they met him; but they say concerning King Agrippa, that he met a bride, and gave way, and they praised him.''
And whereas it was forbidden to eat on the eve of the passover, before the Minchah, though ever so little, that they might eat the unleavened bread with appetite (a); it is observed, that even King Agrippa, who was used to eat at the ninth hour, that day did not eat till it was dark (b): so that from hence it appears, that King Agrippa was famous for his exact knowledge and observance of the customs and manners of the Jews, and which was well known, and was by the apostle:
wherefore I beseech thee to hear me patiently; since he was charged with a breach of the laws and customs of the Jews; and his defence would proceed upon things which Agrippa was not altogether ignorant of.
(w) Misn. Biccurim, c. 3. sect. 4. (x) Misn. Sota, c. 7. sect. 8. (y) Maimon. in ib. & Moses Kotsensis Mitzvot Tora, pr. neg. 221. (z) T. Bab. Cetubot, fol. 17. 1. (a) Maimon. Chametz Umetza, c. 6. sect. 12. (b) T. Bab. Pesachim, fol. 107. 2.
John Wesley
26:3 Who art accurately acquainted - Which Festus was not; with the customs - In practical matters; and questions - In speculative. This word Festus had used in the absence of Paul, Acts 25:19, who, by the Divine leading, repeats and explains it. Agrippa had had peculiar advantages for an accurate knowledge of the Jewish customs and questions, from his education under his father Herod, and his long abode at Jerusalem. Nothing can be imagined more suitable or more graceful, than this whole discourse of Paul before Agrippa; in which the seriousness of the Christian, the boldness of the apostle, and the politeness of the gentleman and the scholar, appear in a most beautiful contrast, or rather a most happy union.
Robert Jamieson, A. R. Fausset and David Brown
26:3 I know thee to be expert, &c.--His father was zealous for the law, and he himself had the office of president of the temple and its treasures, and the appointment of the high priest [JOSEPHUS, Antiquities, 20.1.3].
hear me patiently--The idea of "indulgently" is also conveyed.
26:426:4: Քանզի կենա՛ց իմոց որ ՚ի մանկութենէ, իսկզբանէ լեալ յազգի անդ իմում յԵրուսաղէմ, տեղեա՛կ են ամենա՛յն Հրեայք[2797]։ [2797] Ոմանք. Քանզի զկենաց ի՛՛... լիեալ յազգի իմում։
4. Բոլոր հրեաները տեղեակ են իմ կեանքին իմ մանկութիւնից ի վեր, որը հէնց սկզբից անցել է Երուսաղէմում իմ ազգի մէջ:
4 Արդ՝ իմ մանկութենէս ի վեր իմ ի՛նչպէս ապրիլս, սկիզբէն Երուսաղէմ իմ ազգիս մէջ ըլլալով, բոլոր Հրեաները տեղեակ են։
Քանզի կենաց իմոց որ ի մանկութենէ, ի սկզբանէ լեալ յազգի անդ իմում յԵրուսաղէմ, տեղեակ են ամենայն Հրեայք:

26:4: Քանզի կենա՛ց իմոց որ ՚ի մանկութենէ, իսկզբանէ լեալ յազգի անդ իմում յԵրուսաղէմ, տեղեա՛կ են ամենա՛յն Հրեայք[2797]։
[2797] Ոմանք. Քանզի զկենաց ի՛՛... լիեալ յազգի իմում։
4. Բոլոր հրեաները տեղեակ են իմ կեանքին իմ մանկութիւնից ի վեր, որը հէնց սկզբից անցել է Երուսաղէմում իմ ազգի մէջ:
4 Արդ՝ իմ մանկութենէս ի վեր իմ ի՛նչպէս ապրիլս, սկիզբէն Երուսաղէմ իմ ազգիս մէջ ըլլալով, բոլոր Հրեաները տեղեակ են։
zohrab-1805▾ eastern-1994▾ western am▾
26:44: Жизнь мою от юности [моей], которую сначала проводил я среди народа моего в Иерусалиме, знают все Иудеи;
26:4  τὴν μὲν οὗν βίωσίν μου [τὴν] ἐκ νεότητος τὴν ἀπ᾽ ἀρχῆς γενομένην ἐν τῶ ἔθνει μου ἔν τε ἱεροσολύμοις ἴσασι πάντες [οἱ] ἰουδαῖοι,
26:4. Τὴν (To-the-one) μὲν (indeed) οὖν (accordingly) βίωσίν (to-a-substaining) μου (of-me) ἐκ (out) νεότητος (of-a-newness) τὴν (to-the-one) ἀπ' (off) ἀρχῆς (of-a-firsting) γενομένην ( to-having-had-became ) ἐν (in) τῷ (unto-the-one) ἔθνει (unto-a-nation) μου (of-me) ἔν (in) τε (also) Ἰεροσολύμοις (unto-Hierousluma') ἴσασι (they-had-come-to-see," πάντες ( all ) Ἰουδαῖοι , ( Iouda-belonged ,"
26:4. et quidem vitam meam a iuventute quae ab initio fuit in gente mea in Hierosolymis noverunt omnes IudaeiAnd my life indeed from my youth, which was from the beginning among my own nation in Jerusalem, all the Jews do know:
4. My manner of life then from my youth up, which was from the beginning among mine own nation, and at Jerusalem, know all the Jews;
26:4. And certainly, all the Jews know about my life from my youth, which had its beginning among my own people in Jerusalem.
26:4. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews;
My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews:

4: Жизнь мою от юности [моей], которую сначала проводил я среди народа моего в Иерусалиме, знают все Иудеи;
26:4  τὴν μὲν οὗν βίωσίν μου [τὴν] ἐκ νεότητος τὴν ἀπ᾽ ἀρχῆς γενομένην ἐν τῶ ἔθνει μου ἔν τε ἱεροσολύμοις ἴσασι πάντες [οἱ] ἰουδαῖοι,
26:4. et quidem vitam meam a iuventute quae ab initio fuit in gente mea in Hierosolymis noverunt omnes Iudaei
And my life indeed from my youth, which was from the beginning among my own nation in Jerusalem, all the Jews do know:
26:4. And certainly, all the Jews know about my life from my youth, which had its beginning among my own people in Jerusalem.
26:4. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Указанием на строгое, фарисейское - "по строжайшему в нашем вероисповедании учению" - воспитание, в самом центре религиозной жизни иудейства - Иерусалиме, от лет ранней юности, - Павел имеет в виду усугубить значение совершившегося в нем переворота, о котором он намерен сказать далее, значение, имеющее силу не для него одного, а и для всех людей здравого смысла и искренних, честных искателей истины.

"Если захотят свидетельствовать..." Выражение предполагает отрицательный смысл: для иудеев большая невыгода свидетельствовать обо всем этом, служащем к большей чести и оправданию христианства, и естественно, что они не захотят об этом свидетельствовать.
Adam Clarke: Commentary on the Bible - 1831
26:4: My manner of life, etc. - The apostle means to state that, though born in Tarsus, he had a regular Jewish education, having been sent up to Jerusalem for that purpose; but at what age does not appear; probably about twelve, for at this age the male children were probably brought to the annual solemnities. See on Luk 2:41 (note).
Albert Barnes: Notes on the Bible - 1834
26:4: My manner of life - My opinions, principles, and conduct.
From my youth - Paul was born in Tarsus; but at an early period he had been sent to Jerusalem for the purpose of education in the school of Gamaliel, Act 22:3.
Which was at the first - Which was from the beginning; the early part of which; the time when the opinions and habits are formed.
Know all the Jews - It is not at all improbable that Paul was distinguished in the school of Gamaliel for zeal in the Jewish religion. The fact that he was early entrusted with a commission against the Christians Acts 9 shows that he was known. Compare Phi 3:4-6. He might appeal to them, therefore, in regard to the early part of his life, and, doubtless, to the very men who had been his violent accusers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:4: manner: Ti2 3:10
which: Act 22:3
Geneva 1599
26:4 (2) My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews;
(2) Paul divides the history of his life into two times: for the first he calls his adversaries as witnesses: for the latter, the fathers and Prophets.
John Gill
26:4 My manner of life, from my youth,.... That is, his conduct and deportment, his behaviour among men, from the time that he was capable of performing religious exercises, and of knowing the difference between one sect and another, and of being observed and taken notice of by men:
which was at the first among mine own nation at Jerusalem; for though he was born in Tarsus in Cilicia, he was very early brought, or sent by his parents to Jerusalem, where he had his education under Gamaliel; so that the first part of his life was spent in Jerusalem, the metropolis of Judea, and among the Jews there; the more learned and knowing part of them, Gamaliel's pupils, and the wise men and their disciples: and his course of life must be well known to them, as he says,
this know all the Jews; that had any knowledge of him, and conversation with him.
John Wesley
26:4 From my youth, which was from the beginning - That is, which was from the beginning of my youth.
Robert Jamieson, A. R. Fausset and David Brown
26:4 from my youth, which was at the first . . . at Jerusalem, know all the Jews; which knew me from the beginning--plainly showing that he received his education, even from early youth, at Jerusalem. See on Acts 22:3.
26:526:5: Յառաջագո՛յն գիտեն ՚ի վաղուց հետէ, եթէ կամիցին վկայել. զի ըստ ճշմարտագո՛յն կրօնից օրինացն մերոց կեցեա՛լ եմ փարիսեցի՛։
5. Նրանք վաղուց գիտեն, եթէ կամենան վկայել, որ ես որպէս փարիսեցի ապրել եմ մեր կրօնական խստագոյն օրէնքների համաձայն:
5 Քանզի շատ կանուխէն զիս կը ճանչնան, եթէ ուզեն վկայել, թէ մեր կրօնքին ամենէն խիստ օրէնքին համաձայն՝ Փարիսեցի ապրեր եմ.
Յառաջագոյն գիտեն ի վաղուց հետէ, եթէ կամիցին վկայել, զի ըստ ճշմարտագոյն կրօնից օրինացն մերոց կեցեալ եմ փարիսեցի:

26:5: Յառաջագո՛յն գիտեն ՚ի վաղուց հետէ, եթէ կամիցին վկայել. զի ըստ ճշմարտագո՛յն կրօնից օրինացն մերոց կեցեա՛լ եմ փարիսեցի՛։
5. Նրանք վաղուց գիտեն, եթէ կամենան վկայել, որ ես որպէս փարիսեցի ապրել եմ մեր կրօնական խստագոյն օրէնքների համաձայն:
5 Քանզի շատ կանուխէն զիս կը ճանչնան, եթէ ուզեն վկայել, թէ մեր կրօնքին ամենէն խիստ օրէնքին համաձայն՝ Փարիսեցի ապրեր եմ.
zohrab-1805▾ eastern-1994▾ western am▾
26:55: они издавна знают обо мне, если захотят свидетельствовать, что я жил фарисеем по строжайшему в нашем вероисповедании учению.
26:5  προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσι μαρτυρεῖν, ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα φαρισαῖος.
26:5. προγινώσκοντές ( acquainting-before ) με (to-me) ἄνωθεν, (up-unto-which-from,"ἐὰν (if-ever) θέλωσι (they-might-determine) μαρτυρεῖν, (to-witness-unto,"ὅτι (to-which-a-one) κατὰ (down) τὴν (to-the-one) ἀκριβεστάτην (to-most-exact) αἵρεσιν (to-a-lifting) τῆς (of-the-one) ἡμετέρας (of-ours) θρησκείας (of-a-religioning-of) ἔζησα (I-lifed-unto) Φαρισαῖος. (Faris-belonged)
26:5. praescientes me ab initio si velint testimonium perhibere quoniam secundum certissimam sectam nostrae religionis vixi PharisaeusHaving known me from the beginning (if they will give testimony) that according to the most sure sect of our religion I lived, a Pharisee.
5. having knowledge of me from the first, if they be willing to testify, how that after the straitest sect of our religion I lived a Pharisee.
26:5. They knew me well from the beginning, (if they would be willing to offer testimony) for I lived according to the most determined sect of our religion: as a Pharisee.
26:5. Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.
Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee:

5: они издавна знают обо мне, если захотят свидетельствовать, что я жил фарисеем по строжайшему в нашем вероисповедании учению.
26:5  προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσι μαρτυρεῖν, ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα φαρισαῖος.
26:5. praescientes me ab initio si velint testimonium perhibere quoniam secundum certissimam sectam nostrae religionis vixi Pharisaeus
Having known me from the beginning (if they will give testimony) that according to the most sure sect of our religion I lived, a Pharisee.
26:5. They knew me well from the beginning, (if they would be willing to offer testimony) for I lived according to the most determined sect of our religion: as a Pharisee.
26:5. Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.
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Adam Clarke: Commentary on the Bible - 1831
26:5: After the most straitest sect - That is, the Pharisees; who were reputed the strictest in their doctrines, and in their moral practices, of all the sects then among the Jews. The sects were the Pharisees, Sadducees, and Essenes.
Albert Barnes: Notes on the Bible - 1834
26:5: Which knew me - Who were well acquainted with me.
From the beginning - ἄνωθεν anō then. Formerly; or from the very commencement of my career. Who were perfectly apprised of my whole course.
If they would testify - If they would bear witness to what they know.
That after the most straitest - The most rigid; the most strict, not only in regard to the written Law of God, but to the traditions of the elders. Paul himself elsewhere testifies Phi 3:4-6 that he had enjoyed all the advantages of birth and training in the Jewish religion, and that he had early distinguished himself by his observance of its rites and customs.
Sect - Division or party.
I lived a Pharisee - I lived in accordance with the rules and doctrines of the Pharisees. See the notes on Mat 3:7. The reasons why Paul here refers to his early life are:
(1) As he had lived during the early period of his life without crime; as his principles had been settled by the instruction of the most able of their teachers, it was to be presumed that his subsequent life had been of a similar character.
(2) as he, at that period of his life, evinced the utmost zeal for the laws and customs of his country, it was to be presumed that he would not be found opposing or Rev_iling them at any subsequent period. From the strictness and conscientiousness of his past life, he supposed that Agrippa might argue favorably respecting his subsequent conduct. A virtuous and religious course in early life is usually a sure pledge of virtue and integrity in subsequent years.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:5: if: Act 22:5
that: Act 23:6; Phi 3:5, Phi 3:6
sect: Act 24:5, Act 24:14
Geneva 1599
26:5 Which (a) knew me from (b) the beginning, if they would testify, that after the (c) most straitest sect of our religion I lived a Pharisee.
(a) That I was, and where, and how I lived.
(b) That my parents were Pharisees.
(c) The sect of the Pharisees was the most exquisite amongst all the sects of the Jews, for it was better than all the rest.
John Gill
26:5 Which knew me from the beginning,.... From his youth, from his first coming to Jerusalem:
if they would testify; what they know, and speak out the truth of things, they must say,
that after the most straitest sect of our religion I lived a Pharisee; there were three sects of religion among the Jews, the Pharisees, Sadducees, and Essenes; the first of these was the most exact, and came nearest to the truth of doctrine, and was the strictest as to outward holiness of life and conversation, and of this sect the apostle was; and according to it he lived, and that in such a manner, as not to be charged with any notorious crime; and indeed in his own, and very likely in the opinion of others, he was then blameless. See Gill on Mt 3:7.
(Essenes: A Jewish sect, who, according to the description of Josephus, combine the ascetic virtues of the Pythagoreans and the Stoics with a spiritual knowledge of the divine law. It seems probable that the same name signifies "seer", or "the silent, the mysterious". As a sect the Essenes were distinguished by an aspiration after the ideal purity rather than by any special code of doctrines. There were isolated communities of the Essenes, which were regulated by strict rules, and analogous to those of the monastic institutions of a later date. All things were held in common, without distinction of property; and special provision was made for the relief of the poor. Self-denial, temperance and labour--especially agricultural--were the marks of the outward life of the Essenes; purity and divine communication the objects of aspiration. Slavery, war and commerce were alike forbidden. Their best known settlements were on the north west shore of the Dead Sea. J.B. Smith one volume Bible Dictionary.)
John Wesley
26:5 If they would testify - But they would not, for they well knew what weight his former life must add to his present testimony.
Robert Jamieson, A. R. Fausset and David Brown
26:5 if they would--"were willing to"
testify--but this, of course, they were not, it being a strong point in his favor.
after the most straitest--"the strictest."
sect--as the Pharisees confessedly were. This was said to meet the charge, that as a Hellenistic Jew he had contracted among the heathen lax ideas of Jewish peculiarities.
26:626:6: Եւ արդ վասն յուսոյն առ հա՛րսն եղելոյ աւետեա՛ցն յԱստուծոյ՝ դատեա՛լ կամ յատենի[2798]. [2798] Ոսկան. Արդ՝ վասն յուսոյն որ առ հարսն մեր եղելոց աւե՛՛։ Ոմանք. Աւետեացն Աստուծոյ։
6. Եւ այժմ դատւում եմ, կանգնած ատեանի առաջ, Աստծուց մեր հայրերին տրուած խոստումի յոյսի համար:
6 Եւ հիմա ատեանը կեցեր կը դատուիմ Աստուծմէ մեր հայրերուն եղած խոստումին յոյսին համար.
Եւ արդ վասն յուսոյն առ հարսն եղելոյ աւետեացն յԱստուծոյ` դատեալ կամ յատենի:

26:6: Եւ արդ վասն յուսոյն առ հա՛րսն եղելոյ աւետեա՛ցն յԱստուծոյ՝ դատեա՛լ կամ յատենի[2798].
[2798] Ոսկան. Արդ՝ վասն յուսոյն որ առ հարսն մեր եղելոց աւե՛՛։ Ոմանք. Աւետեացն Աստուծոյ։
6. Եւ այժմ դատւում եմ, կանգնած ատեանի առաջ, Աստծուց մեր հայրերին տրուած խոստումի յոյսի համար:
6 Եւ հիմա ատեանը կեցեր կը դատուիմ Աստուծմէ մեր հայրերուն եղած խոստումին յոյսին համար.
zohrab-1805▾ eastern-1994▾ western am▾
26:66: И ныне я стою перед судом за надежду на обетование, данное от Бога нашим отцам,
26:6  καὶ νῦν ἐπ᾽ ἐλπίδι τῆς εἰς τοὺς πατέρας ἡμῶν ἐπαγγελίας γενομένης ὑπὸ τοῦ θεοῦ ἕστηκα κρινόμενος,
26:6. καὶ (And) νῦν (now) ἐπ' (upon) ἐλπίδι (unto-an-expectaion) τῆς (of-the-one) εἰς (into) τοὺς (to-the-ones) πατέρας (to-fathers) ἡμῶν (of-us) ἐπαγγελίας (of-a-messaging-upon-unto) γενομένης ( of-having-had-became ) ὑπὸ (under) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἕστηκα (I-had-come-to-stand) κρινόμενος, (being-separated,"
26:6. et nunc in spe quae ad patres nostros repromissionis facta est a Deo sto iudicio subiectusAnd now for the hope of the promise that was made by God to the fathers, do I stand subject to judgment:
6. And now I stand to be judged for the hope of the promise made of God unto our fathers;
26:6. And now, it is in the hope of the Promise which was made by God to our fathers that I stand subject to judgment.
26:6. And now I stand and am judged for the hope of the promise made of God unto our fathers:
And now I stand and am judged for the hope of the promise made of God unto our fathers:

6: И ныне я стою перед судом за надежду на обетование, данное от Бога нашим отцам,
26:6  καὶ νῦν ἐπ᾽ ἐλπίδι τῆς εἰς τοὺς πατέρας ἡμῶν ἐπαγγελίας γενομένης ὑπὸ τοῦ θεοῦ ἕστηκα κρινόμενος,
26:6. et nunc in spe quae ad patres nostros repromissionis facta est a Deo sto iudicio subiectus
And now for the hope of the promise that was made by God to the fathers, do I stand subject to judgment:
26:6. And now, it is in the hope of the Promise which was made by God to our fathers that I stand subject to judgment.
26:6. And now I stand and am judged for the hope of the promise made of God unto our fathers:
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
6: "И ныне я стою пред судом за надежду на обетование..." "Какое вероломство хочет учинить строжайшее иудейство! - как бы так хочет сказать апостол. Это строжайшее иудейство не могло не одобрять разожженной жажды обетования в своем наиболее ревностном последователе. А потом, когда эта жажда честно и истинно нашла себе верное удовлетворение, то же самое строжайшее иудейство выступает его казнителем. Явная несообразность! "Не безумно ли всячески стараться, чтобы она (надежда) исполнилась, и - гнать того, кто в нее верует?" (Злат. ).

"За надежду на обетование..." - для Павла уже получившую живое осуществление в лице Господа Иисуса, для остальных иудеев еще ожидаемую так напрасно и так запоздало (ср. XIII:32; XXIII:6).
Adam Clarke: Commentary on the Bible - 1831
26:6: For the hope of the promise - This does not appear to mean, the hope of the Messiah, as some have imagined, but the hope of the resurrection of the dead, to which the apostle referred in Act 23:6 (note), where he says to the Jewish council, (from which the Roman governor took him), of the hope and resurrection of the dead I am called in question: see the notes there. And here he says, I stand and am judged for the hope of the promise, etc., and to which, he says, Act 26:7, the twelve tribes hope to come. The Messiah had come, and was gone again, as Paul well knew; and what is here meant is something which the Jews hoped to come to, or attain; not what was to come to them; and this singular observation excludes the Messiah from being meant. It was the resurrection of all men from the dead which Paul's words signified; and this the Jews had been taught to hope for, by many passages in the Old Testament. I shall only add, that when, in the next verse, this hope of the promise is mentioned as what the Jews did then hope, καταντηοαι, to come to, it is the very same word which Paul, in Phi 3:11, uses to express the same thing: If by any means, (says he) καταντησω, I might attain to, the resurrection of the dead. Bp. Pearce.
Albert Barnes: Notes on the Bible - 1834
26:6: And now I stand - I stand before the tribunal. I am arraigned.
And am judged - Am tried with reference to being judged. I am undergoing a trial on the point in which all my nation are agreed.
For the hope - On account of the hope; or because, in common with my countrymen, I had entertained this hope, and now believe in its fulfillment.
Of the promise ... - See the references in the margin. It is not quite certain whether Paul refers here to the promise of the Messiah or to the hope of the resurrection of the dead. When he stood before the Jewish Sanhedrin Act 23:6, he said that he was called in question on account of holding the doctrine of the resurrection of the dead. But it may be observed that in his view the two things were closely united. He hoped that the Messiah would come, and he hoped therefore for the resurrection of the dead. He believed that he had come, and had risen, and therefore he believed that the dead would rise. He argued the one from the other. And as he believed that Jesus was the Messiah, and that he had risen from the dead, and that he had thus furnished a demonstration that the dead would rise, it was evident that the subject of controversy between him and the Jews involved everything that was vital to their opinions and their hopes. See Act 26:8.
Made of God - Made by God. See the marginal references. The promises had been made to the fathers of a Messiah to come, and that embraced the promise of a future state, or of the resurrection of the dead. It will help us to understand the stress which Paul and the other apostles laid on the doctrine of the resurrection of the dead to remember that it involved the whole doctrine of the separate existence of the soul and of a future state. The Sadducees denied all this; and when the Pharisees, the Saviour, and the apostles opposed them, they did it by showing that there would be a future state of rewards and punishments. See the argument of the Saviour with the Sadducees explained in the notes on Mat 22:23-32.
Unto our fathers - Our ancestors, the patriarchs, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:6: am: Act 26:8, Act 23:6, Act 24:15, Act 24:21, Act 28:20
the promise: Act 3:24, Act 13:32, Act 13:33; Gen 3:15, Gen 12:3, Gen 22:18, Gen 26:4, Gen 49:10; Deu 18:15; Sa2 7:12, Sa2 7:13; Job 19:25-27; Psa 2:6-12, Psa 40:6-8, Psa 98:2, Psa 110:1-4; Psa 132:11, Psa 132:17; Isa 4:2, Isa 7:14, Isa 9:6, Isa 9:7, Isa 11:1-5, Isa 40:9-11, Isa 42:1-4, Isa 53:10-12; Isa 61:1-3; Jer 23:5, Jer 23:6, Jer 33:14-17; Eze 17:22-24, Eze 21:27, Eze 34:23-25; Eze 37:24; Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45, Dan 7:13, Dan 7:14, Dan 9:24-26; Hos 3:5; Joe 2:32; Amo 9:11, Amo 9:12; Oba 1:21; Mic 5:2, Mic 7:20; Zep 3:14-17; Zac 2:10, Zac 2:11, Zac 6:12, Zac 9:9; Zac 13:1, Zac 13:7; Mal 3:1, Mal 4:2; Luk 1:69, Luk 1:70; Rom 15:8; Gal 3:17, Gal 3:18, Gal 4:4; Tit 2:13; Pe1 1:11, Pe1 1:12
Geneva 1599
26:6 (3) And now I stand and am judged for the hope of the promise made of God unto our fathers:
(3) There are three chief and principal witnesses of true doctrine: God, the true fathers, and the consent of the true Church of God.
John Gill
26:6 And now I stand, and am judged,.... Before the Roman governor, and in the presence of Agrippa:
for the hope of the promise made of God unto our fathers; either for the hope of righteousness, life, and salvation, by the Messiah; who was promised to the Jewish fathers, Abraham, Isaac, and Jacob, and others; see Gen 22:18 or for the hope of the resurrection of the dead, and eternal life; of which there are various testimonies in the writings of the Old Testament, committed to the people of the Jews. Job 19:26 and others; and both these senses may be very well joined together, for it was for asserting that the promised Messiah was come, and that Jesus of Nazareth was he; that he was risen from the dead, and that all the dead will be raised by him; and that life and righteousness, salvation, and everlasting glory and happiness, are only by him; for asserting these things, I say, the apostle was now a prisoner, and stood at the bar of a Roman judge, being accused by the Jews.
John Wesley
26:6 And now - Acts 26:6-8 are in a kind of parenthesis, and show that what the Pharisees rightly taught concerning the resurrection, Paul likewise asserted at this day. Acts 26:9is connected with Acts 26:5. For Pharisaism impelled him to persecute. I stand in judgment for the hope of the promise - Of the resurrection. So it was in effect. For unless Christ had risen, there could have been no resurrection of the dead. And it was chiefly for testifying the resurrection of Christ, that the Jews still persecuted him.
Robert Jamieson, A. R. Fausset and David Brown
26:6 I . . . am judged for the hope of the promise made . . . to our fathers--"for believing that the promise of Messiah, the Hope of the Church (Acts 13:32; Acts 28:20) has been fulfilled in Jesus of Nazareth risen from the dead."
26:726:7: յոր երկոտասան ազգատոհմին մերոյ անպակա՛ս զցա՛յգ եւ զցերեկ պաշտեալ, ա՛կն ունէին հասանել. վասն որոյ յուսոյ ամբաստանի՛մ արքայ ՚ի Հրէիցդ[2799]։ [2799] Ոմանք. Ազգատոհմիս մերոյ... պաշտել ակն ունին. կամ՝ ակն ունիմ... ՚ի Հրէից։
7. Ջերմեռանդութեամբ գիշեր ու ցերեկ պաշտամունք կատարելով՝ մեր տասներկու ցեղերը յուսացել են դրան հասնել: Այդ յոյսի՛ համար, ո՛վ արքայ, ես էլ ամբաստանւում եմ հրեաների կողմից:
7 Որուն՝ մեր տասներկու ցեղը անդադար գիշեր ու ցորեկ պաշտելով՝ կը յուսան հասնիլ. ես այդ յոյսին համար Հրեաներէն կ’ամբաստանուիմ, ո՛վ Ագրիպպաս արքայ։
յոր երկոտասան ազգատոհմին մերոյ անպակաս զցայգ եւ զցերեկ պաշտեալ ակն ունին հասանել. վասն որոյ յուսոյ ամբաստանիմ, արքայ, ի Հրէիցդ:

26:7: յոր երկոտասան ազգատոհմին մերոյ անպակա՛ս զցա՛յգ եւ զցերեկ պաշտեալ, ա՛կն ունէին հասանել. վասն որոյ յուսոյ ամբաստանի՛մ արքայ ՚ի Հրէիցդ[2799]։
[2799] Ոմանք. Ազգատոհմիս մերոյ... պաշտել ակն ունին. կամ՝ ակն ունիմ... ՚ի Հրէից։
7. Ջերմեռանդութեամբ գիշեր ու ցերեկ պաշտամունք կատարելով՝ մեր տասներկու ցեղերը յուսացել են դրան հասնել: Այդ յոյսի՛ համար, ո՛վ արքայ, ես էլ ամբաստանւում եմ հրեաների կողմից:
7 Որուն՝ մեր տասներկու ցեղը անդադար գիշեր ու ցորեկ պաշտելով՝ կը յուսան հասնիլ. ես այդ յոյսին համար Հրեաներէն կ’ամբաստանուիմ, ո՛վ Ագրիպպաս արքայ։
zohrab-1805▾ eastern-1994▾ western am▾
26:77: которого исполнение надеются увидеть наши двенадцать колен, усердно служа [Богу] день и ночь. За сию-то надежду, царь Агриппа, обвиняют меня Иудеи.
26:7  εἰς ἣν τὸ δωδεκάφυλον ἡμῶν ἐν ἐκτενείᾳ νύκτα καὶ ἡμέραν λατρεῦον ἐλπίζει καταντῆσαι· περὶ ἧς ἐλπίδος ἐγκαλοῦμαι ὑπὸ ἰουδαίων, βασιλεῦ.
26:7. εἰς (into) ἣν (to-which) τὸ (the-one) δωδεκάφυλον (two-ten-tribed) ἡμῶν (of-us) ἐν (in) ἐκτενείᾳ (unto-a-stretching-out-of) νύκτα (to-a-night) καὶ (and) ἡμέραν (to-a-day) λατρεῦον (serving-of) ἐλπίζει (it-expecteth-to) καταντῆσαι: (to-have-down-ever-a-oned-unto) περὶ (about) ἧς (of-which) ἐλπίδος (of-an-expectation) ἐγκαλοῦμαι (I-be-called-in-unto) ὑπὸ (under) Ἰουδαίων , ( of-Iouda-belonged ,"βασιλεῦ: (Ruler-of)
26:7. in quam duodecim tribus nostrae nocte ac die deservientes sperant devenire de qua spe accusor a Iudaeis rexUnto which, our twelve tribes, serving night and day, hope to come. For which hope, O king, I am accused by the Jews.
7. unto which our twelve tribes, earnestly serving night and day, hope to attain. And concerning this hope I am accused by the Jews, O king!
26:7. It is the Promise that our twelve tribes, worshiping night and day, hope to see. About this hope, O king, I am accused by the Jews.
26:7. Unto which [promise] our twelve tribes, instantly serving [God] day and night, hope to come. For which hope’s sake, king Agrippa, I am accused of the Jews.
Unto which [promise] our twelve tribes, instantly serving [God] day and night, hope to come. For which hope' s sake, king Agrippa, I am accused of the Jews:

7: которого исполнение надеются увидеть наши двенадцать колен, усердно служа [Богу] день и ночь. За сию-то надежду, царь Агриппа, обвиняют меня Иудеи.
26:7  εἰς ἣν τὸ δωδεκάφυλον ἡμῶν ἐν ἐκτενείᾳ νύκτα καὶ ἡμέραν λατρεῦον ἐλπίζει καταντῆσαι· περὶ ἧς ἐλπίδος ἐγκαλοῦμαι ὑπὸ ἰουδαίων, βασιλεῦ.
26:7. in quam duodecim tribus nostrae nocte ac die deservientes sperant devenire de qua spe accusor a Iudaeis rex
Unto which, our twelve tribes, serving night and day, hope to come. For which hope, O king, I am accused by the Jews.
26:7. It is the Promise that our twelve tribes, worshiping night and day, hope to see. About this hope, O king, I am accused by the Jews.
26:7. Unto which [promise] our twelve tribes, instantly serving [God] day and night, hope to come. For which hope’s sake, king Agrippa, I am accused of the Jews.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: "Наши двенадцать колен..." - древнее теократическое обозначение всего народа израильского, как одного целого народа Божия. Хотя это разделение на колена давно уже сгладилось неоднократными пленениями евреев, а также позднейшими - и вынужденными, и добровольными - переселениями в языческие страны, однако в сознании народном всегда оставалось представление о целом народе, как состоящем из XII колен, где бы ни обитали их представители - в Палестине ли, или в рассеянии (ср. Иак I:1).

"Усердно служа Богу день и ночь..." - именно в ожидании исполнения данного Богом обетования о Мессии, Который был средоточием всего служения Богу евреев, Которым они, так сказать, живут и дышат.

"За сию-то надежду... обвиняют меня..." Было ясно для всех, что Павел разумел здесь Иисуса, убитого иудеями и воскресшего силою Бога. Но тут, быть может, заметив в слушателях движение негодования или просто желая предупредить возражения, апостол вдруг возвышает голос, говоря как бы ко всем, как иудеям, так и язычникам, представители коих были тут: "что же? ужели вы невероятным почитаете, что Бог воскрешает мертвых?...", разумея здесь не воскресение мертвых вообще, но воскресение Иисуса Христа, как ясное доказательство исполнения пророчеств в лице Спасителя. Далее, в доказательство своей мысли, Павел говорит о своем обращении (9-23), и этот третий рассказ его, в сущности, тождественный с двумя другими, принимает в его устах особый оттенок, применительно к обстоятельствам и слушателям.

Так как воскресение Иисуса было видимым, живым доказательством исполнения пророчества о Нем, то он, в сущности, не говорил ничего нового, ибо еще прежде него Моисей и пророки учили о том же: Иисус должен пострадать, должен воскреснуть (ср. III:24).

"Бог воскрешает мертвых" - (ср. к II:24: иПар. ) - настоящее время употреблено для означения всегдашней легкости и возможности воскресения мертвых Богом, безотносительно к воскресению Иисуса и будущему воскресению мертвых, ибо это дело Бога вечного и всемогущего, не допускающее никакого сомнения и возражения.
Albert Barnes: Notes on the Bible - 1834
26:7: Unto which promise - To the fulfillment of which promise they hope to come; that is, they hope and believe that the promise will be fulfilled, and that they will partake of its benefits.
Our twelve tribes - This was the name by which the Jews were designated. The ancient Jewish nation had hoped to come to that promise; it had been the hope and expectation of the nation. Long before the coming of the Messiah, ten of the twelve tribes had been carried captive to Assyria, and had not returned, leaving but the two tribes of Benjamin and Judah. But the name, "the twelve tribes," as used to designate the Jewish people, would be still retained. Compare Jam 1:1. Paul here says that the hope referred to had been that of the Jewish nation. Except the comparatively small portion of the nation, the Sadducees, the great mass of the nation had held to the doctrine of a future state. This Agrippa would know well.
Instantly - Constantly; with intensity ἐν en ἐκτένεια ekteneia; with zeal. This was true, for, amidst all the sins of the nation, they observed with punctuality and zeal the outward forms of the worship of God.
Serving God - In the ordinances and observances of the temple. As a nation they did not serve him in their hearts, but they kept up the outward forms of religious worship.
Day and night - With unwearied zeal; with constancy and ardor, Luk 2:37. The ordinary Jewish services and sacrifices were in the morning and evening, and might be said to be performed day and night. Some of their services, as the Paschal supper, were prolonged usually until late at night. The main idea is, that they kept up the worship of God with constant and untiring zeal and devotion.
For which hope's sake - On account of my cherishing this hope in common with the great mass of my countrymen. See Act 23:6. If Paul could convince Agrippa that the main point of his offence was what had been the common belief of his countrymen, it would show to his satisfaction that he was innocent. And on this ground he put his defense - that he held only what the mass of the nation had believed, and that he maintained this in the only consistent and defensible manner that God had, in fact, raised up the Messiah, and had thus given assurance that the dead would rise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:7: our: Ezr 6:17, Ezr 8:35; Mat 19:28; Luk 22:30; Jam 1:1; Rev 7:4-8
instantly: Act 20:31; Psa 134:1, Psa 134:2, Psa 135:2; Luk 2:36, Luk 2:37; Th1 3:10; Ti1 5:5
day and night: Gr. night and day
hope: Luk 2:25, Luk 2:38, Luk 7:19, Luk 7:20; Phi 3:11
For: Act 26:6
John Gill
26:7 Unto which promise,.... Of the Messiah, and salvation by him; and of the resurrection of the dead and eternal glory, as following upon it:
our twelve tribes, instantly serving God day and night hope to come; and enjoy the Messiah, and all blessings along with him; and the happy state of the resurrection and eternal life: the people of Israel were distinguished into twelve tribes, according to the names of the twelve patriarchs, the sons of Jacob; and though ten of the tribes had been carried captive, and had not returned as tribes, yet there were many of the several tribes, who either were left in the land, or returned along with the two tribes, and were mixed with them: and this way of speaking here used by Paul, and also by James, Jas 1:1 is justified by Jewish writers: the Misnic doctors say (c),
"the twelve tribes bring twelve heifers, and for idolatry they bring twelve heifers and twelve goats:''
compare with this Ezra 6:17, yea, they say (d).
""twelve tribes" are called, "a congregation", eleven tribes are not called a congregation.''
This suggests a reason of the apostle's use of this phrase, for he here represents the Israelites as a worshipping assembly, serving God continually, night and day, as they were by their representatives, the priests and stationary men in the temple; and that with intenseness, ardour, and fervency, as the word rendered "instantly" signifies being in a longing and earnest expectation of the coming of the Messiah, and of his world to come, and of the resurrection of the dead, and a future state of happiness.
For which hope's sake, King Agrippa, I am accused of the Jews: for preaching that the Messiah, the twelve tribes hope for, is already come and that there is salvation in him, and in no other, and that there will be a resurrection of the dead, both just and unjust; and that there is another world and state after this, in which men will be happy and miserable; and these were the charges and accusations, or the sum of what were exhibited against him.
(c) Misn. Horayot, c. 1. sect. 5. (d) T. Bab. Horayot, fol. 5. 2.
John Wesley
26:7 Our twelve tribes - For a great part of the ten tribes also had at various times returned from the east to their own country, Jas 1:1; 1Pet 1:1. Worshipping continually night and day - That is, this is what they aim at in all their public and private worship.
Robert Jamieson, A. R. Fausset and David Brown
26:7 Unto which promise--the fulfilment of it.
our twelve tribes-- (Jas 1:1; and see on Lk 2:36).
instantly--"intently"; see on Acts 12:5.
serving God--in the sense of religious worship; on "ministered," see on Acts 13:2.
day and night, hope to come--The apostle rises into language as catholic as the thought--representing his despised nation, all scattered thought it now was, as twelve great branches of one ancient stem, in all places of their dispersion offering to the God of their fathers one unbroken worship, reposing on one great "promise" made of old unto their fathers, and sustained by one "hope" of "coming" to its fulfilment; the single point of difference between him and his countrymen, and the one cause of all their virulence against him, being, that his hope had found rest in One already come, while theirs still pointed to the future.
For which hope's sake, King Agrippa, I am accused of the Jews--"I am accused of Jews, O king" (so the true reading appears to be); of all quarters the most surprising for such a charge to come from. The charge of sedition is not so much as alluded to throughout this speech. It was indeed a mere pretext.
26:826:8: Զի՞նչ անհաւա՛տ թուի ձեզ, եթէ Աստուած զմեռեա՛լս յարուցանէ։
8. Ձեզ ինչո՞ւ է անհաւատալի թւում, որ Աստուած մեռելներին յարութիւն կը տայ:
8 Ի՞նչ. չհաւատալո՞ւ բան կ’երեւնայ ձեզի թէ Աստուած մեռելները կը յարուցանէ։
Զի՞նչ անհաւատ թուի ձեզ եթէ Աստուած զմեռեալս յարուցանէ:

26:8: Զի՞նչ անհաւա՛տ թուի ձեզ, եթէ Աստուած զմեռեա՛լս յարուցանէ։
8. Ձեզ ինչո՞ւ է անհաւատալի թւում, որ Աստուած մեռելներին յարութիւն կը տայ:
8 Ի՞նչ. չհաւատալո՞ւ բան կ’երեւնայ ձեզի թէ Աստուած մեռելները կը յարուցանէ։
zohrab-1805▾ eastern-1994▾ western am▾
26:88: Что же? Неужели вы невероятным почитаете, что Бог воскрешает мертвых?
26:8  τί ἄπιστον κρίνεται παρ᾽ ὑμῖν εἰ ὁ θεὸς νεκροὺς ἐγείρει;
26:8. τί (to-what-one) ἄπιστον (to-un-trusted) κρίνεται (it-be-separated) παρ' (beside) ὑμῖν (unto-ye) εἰ (if) ὁ (the-one) θεὸς (a-Deity) νεκροὺς ( to-en-deaded ) ἐγείρει; (it-rouseth?"
26:8. quid incredibile iudicatur apud vos si Deus mortuos suscitatWhy should it be thought a thing incredible that God should raise the dead?
8. Why is it judged incredible with you, if God doth raise the dead?
26:8. Why should it be judged so unbelievable with you all that God might raise the dead?
26:8. Why should it be thought a thing incredible with you, that God should raise the dead?
Why should it be thought a thing incredible with you, that God should raise the dead:

8: Что же? Неужели вы невероятным почитаете, что Бог воскрешает мертвых?
26:8  τί ἄπιστον κρίνεται παρ᾽ ὑμῖν εἰ ὁ θεὸς νεκροὺς ἐγείρει;
26:8. quid incredibile iudicatur apud vos si Deus mortuos suscitat
Why should it be thought a thing incredible that God should raise the dead?
26:8. Why should it be judged so unbelievable with you all that God might raise the dead?
26:8. Why should it be thought a thing incredible with you, that God should raise the dead?
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Adam Clarke: Commentary on the Bible - 1831
26:8: That God should raise the dead? - As Agrippa believed in the true God, and knew that one of his attributes was omnipotence, he could not believe that the resurrection of the dead was an impossible thing; and to this belief of his the apostle appeals; and the more especially, because the Sadducees denied the doctrine of the resurrection, though they professed to believe in the same God. Two attributes of God stood pledged to produce this resurrection: his truth, on which his promise was founded; and his power, by which the thing could be easily affected, as that power is unlimited.
Some of the best critics think this verse should be read thus: What! should it be thought a thing incredible with you, if God should raise the dead?
Albert Barnes: Notes on the Bible - 1834
26:8: Why should it be thought ... - The force of this question will be better seen by an exclamation point after why τί ti. "What! is it to be thought a thing incredible?" etc. It intimates surprise that it should be thought incredible, or implies that no reason could be given why such a doctrine should be unworthy of belief.
A thing incredible - A doctrine which cannot be credited or believed. Why should it be regarded as absurd?
With you - This is in the plural number, and it is evident that Paul here addressed, not Agrippa alone, but those who sat with him. There is no evidence that Agrippa doubled that the dead could be raised, but Festus, and those who were with him, probably did, and Paul, in the ardor of his speech, turned and addressed the entire assembly. It is very evident that we have only an outline of this argument, and there is every reason to suppose that Paul would dwell on each part of the subject at greater length than is here recorded.
That God should raise the dead - Why should it be regarded as absurd that God - who has all power, who is the creator of all, who is the author of the human frame should again restore man to life and continue his future existence? The resurrection is no more incredible than the original creation of the body, and it is attended with no greater difficulties. And as the perfections of God will be illustrated by his raising up the dead; as the future state is necessary to the purposes of justice in vindicating the just and punishing the unjust, and as God is a righteous moral governor, it should not be regarded as an absurdity that he will raise up those who have died, and bring them to judgment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:8: Act 4:2, Act 10:40-42, Act 13:30, Act 13:31, Act 17:31, Act 17:32, Act 25:19; Gen 18:14; Mat 22:29-32; Luk 1:37, Luk 18:27; Joh 5:28, Joh 5:29; Co1 15:12-20; Phi 3:21
Geneva 1599
26:8 (4) Why should it be thought a thing incredible with you, that God should raise the dead?
(4) He proves the resurrection of the dead, first by the power of God, then by the resurrection of Christ, of which he is a sufficient witness.
John Gill
26:8 Why should it be thought a thing incredible with you,.... You Heathens and Sadducees; for the doctrine of the resurrection of the dead was thought an incredible doctrine by the Heathens in general, and therefore was laughed at by the Stoic and Epicurean philosophers at Athens, when preached by the apostle there; and by a particular sect among the Jews, the Sadducees; and the apostle may be thought either to address himself to Festus, the Roman governor, and to the chief captains, who were present, and, being Heathens, disbelieved this doctrine; or else to King Agrippa, who might be a Sadducee, and to such of the Sadducees as were in court, and expostulate with them, why it should be looked upon as a thing by no means to be credited,
that God should raise the dead; which may be understood both of the particular resurrection of Christ from the dead, which was not believed, neither by the Romans nor by the Jews, and neither by Pharisees nor Sadducees; or of the general resurrection of the dead, which was judged from the nature of things to be impracticable, and impossible by the latter, as well as by the Heathens: but since God is omniscient and omnipotent, and just and true, knows where every particle of a dead body lies, and can gather all together, and inspire with life; which he can as easily do, as to form all things out of nothing, as he did; and his justice and veracity seem to require, that the same bodies which have been partners with their souls in sinning, or in sufferings should share with them in woe or in happiness; it can neither be absurd, unreasonable, nor incredible, to suppose that God will raise them from the dead.
John Wesley
26:8 Is it judged by you an incredible thing - It was by Festus, Acts 25:19, to whom Paul answers as if he had heard him discourse.
Robert Jamieson, A. R. Fausset and David Brown
26:8 Why should it be thought a thing incredible . . . that God should raise the dead?--rather, "Why is it judged a thing incredible if God raises the dead?" the case being viewed as an accomplished fact. No one dared to call in question the overwhelming evidence of the resurrection of Jesus, which proclaimed Him to be the Christ, the Son of God; the only way of getting rid of it, therefore, was to pronounce it incredible. But why, asks the apostle, is it so judged? Leaving this pregnant question to find its answer in the breasts of his audience, he now passes to his personal history.
26:926:9: Ես իսկ ինքնին պատշաճ համարէի, զբազում ինչ հակառակ անուա՛նն Յիսուսի Նազովրեցւոյ գործել[2800]։ [2800] Ոմանք. Ես ինքնին պատ՛՛... հակառակ անուան Յիսուսի Նազովրաց՛՛։
9. Ես ինքս էլ պատշաճ էի համարում շատ բան Նազովրեցի Յիսուսի անուանը հակառակ գործել,
9 Ես ինքս ալ ինծի պարտք կը սեպէի Յիսուս Նազովրեցիի անուան դէմ շատ բաներ ընել.
Ես իսկ ինքնին պատշաճ համարէի զբազում ինչ հակառակ անուանն Յիսուսի Նազովրեցւոյ գործել:

26:9: Ես իսկ ինքնին պատշաճ համարէի, զբազում ինչ հակառակ անուա՛նն Յիսուսի Նազովրեցւոյ գործել[2800]։
[2800] Ոմանք. Ես ինքնին պատ՛՛... հակառակ անուան Յիսուսի Նազովրաց՛՛։
9. Ես ինքս էլ պատշաճ էի համարում շատ բան Նազովրեցի Յիսուսի անուանը հակառակ գործել,
9 Ես ինքս ալ ինծի պարտք կը սեպէի Յիսուս Նազովրեցիի անուան դէմ շատ բաներ ընել.
zohrab-1805▾ eastern-1994▾ western am▾
26:99: Правда, и я думал, что мне должно много действовать против имени Иисуса Назорея.
26:9  ἐγὼ μὲν οὗν ἔδοξα ἐμαυτῶ πρὸς τὸ ὄνομα ἰησοῦ τοῦ ναζωραίου δεῖν πολλὰ ἐναντία πρᾶξαι·
26:9. Ἐγὼ (I) μὲν (indeed) οὖν (accordingly) ἔδοξα (I-thought-unto) ἐμαυτῷ (unto-myself) πρὸς (toward) τὸ (to-the-one) ὄνομα (to-a-name) Ἰησοῦ (of-an-Iesous) τοῦ (of-the-one) Ναζωραίου (of-Nazora-belonged) δεῖν (to-bind) πολλὰ ( to-much ) ἐναντία ( to-ever-a-oned-in ) πρᾶξαι: (to-have-practiced)
26:9. et ego quidem existimaveram me adversus nomen Iesu Nazareni debere multa contraria agereAnd I indeed did formerly think that I ought to do many things contrary to the name of Jesus of Nazareth.
9. I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth.
26:9. And certainly, I myself formerly considered that I ought to act in many ways which are contrary to the name of Jesus the Nazarene.
26:9. I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth.
I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth:

9: Правда, и я думал, что мне должно много действовать против имени Иисуса Назорея.
26:9  ἐγὼ μὲν οὗν ἔδοξα ἐμαυτῶ πρὸς τὸ ὄνομα ἰησοῦ τοῦ ναζωραίου δεῖν πολλὰ ἐναντία πρᾶξαι·
26:9. et ego quidem existimaveram me adversus nomen Iesu Nazareni debere multa contraria agere
And I indeed did formerly think that I ought to do many things contrary to the name of Jesus of Nazareth.
26:9. And certainly, I myself formerly considered that I ought to act in many ways which are contrary to the name of Jesus the Nazarene.
26:9. I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: "Действовать против имени Иисуса...", - то есть против исповедания имени Иисуса Назорея, как Мессии, Господа и Бога (ср. IV:10).
Albert Barnes: Notes on the Bible - 1834
26:9: I verily thought - I indeed μὲν men supposed. Paul here commences the account of his conversion, and states the evidence on which he judged that he was called of God to do what he had done. He begins by saying that it was not because he was originally disposed to be a Christian, but that he was violently and conscientiously opposed to Jesus of Nazareth, and had been converted when in the full career of opposition to him and his cause.
With myself - I thought to myself; or, I myself thought. He had before stated the hopes and expectations of his countrymen, Act 26:6-8. He now speaks of his own views and purposes. "For myself, I thought," etc.
That I ought to do - That I was bound, or that it was a duty incumbent on me - δεῖν dein. "I thought that I owed it to my country, to my religion, and to my God, to oppose in every manner the claims of Jesus of Nazareth to be the Messiah." We here see that Paul was conscientious, and that a man may be conscientious even when engaged in enormous wickedness. It is no evidence that one is right because he is conscientious. No small part of the crimes against human laws, and almost all the cruel persecutions against Christians, have been carried on under the plea of conscience. Paul here refers to his conscientiousness in persecution to show that it was no slight matter which could have changed his course. As he was governed in persecution by conscience, it could have been only by a force of demonstration, and by the urgency of conscience equally clear and strong, that he could ever have been induced to abandon this course and to become a friend of that Saviour whom he had thus persecuted.
Many things - As much as possible. He was not satisfied with a few things a few words, or purposes, or arguments; but he felt bound to do as much as possible to put down the new religion.
Contrary to the name ... - In opposition to Jesus himself, or to his claims to be the Messiah. The "name" is often used to denote the "person" himself, Act 3:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:9: that: Joh 16:2, Joh 16:3; Rom 10:2; Gal 1:13, Gal 1:14; Phi 3:6; Ti1 1:13
the name: Act 3:6, Act 9:16, Act 21:13, Act 22:8, Act 24:5
John Gill
26:9 I verily thought with myself,.... This seems to be a correction of himself, why he should wonder at their ignorance and unbelief, particularly with respect to Jesus being the Messiah, and his resurrection from the dead, and expostulate with them about it; when this was once his own case, it was the real sentiments of his mind, what in his conscience he believed to be right and just; namely,
that I ought to do many things contrary to the name of Jesus of Nazareth; to him himself, to his religion, to his Gospel, and ordinances, and people; by blaspheming his name, by denying him to be the Messiah, by condemning his religion as heresy, by disputing against his doctrines, and manner of worship, and by persecuting his followers.
John Wesley
26:9 I thought - When I was a Pharisee: that I ought to do many things - Which he now enumerates.
Robert Jamieson, A. R. Fausset and David Brown
26:9 (See on Acts 9:1, &c.; and compare Acts 22:4, &c.)
26:1026:10: Զոր եւ արարի՛ իսկ յԵրուսաղէմ. եւ զբազումս ՚ի սրբոցն ե՛ս բանտարգե՛լ առնէի, ՚ի քահանայապետի՛ցն առեալ իշխանութիւն. եւ զսպանելո՛ցն նոցա բերէի՛ համար[2801]։ [2801] Ոմանք. Բանդարգել ունէի։
10. ինչ որ արեցի իսկ Երուսաղէմում. քահանայապետներից իշխանութիւն ստանալով՝ սրբերից շատերին ես բանտարկում էի եւ նրանցից սպանուելու ենթակայ եղողների համար հաւանութիւն էի տալիս:
10 Եւ ըրի ալ Երուսաղէմի մէջ եւ քահանայապետներէն իշխանութիւն առած՝ սուրբերէն շատերը բանտարկեցի ու անոնց սպաննուած ատենը հաւանութիւն տուի։
Զոր եւ արարի իսկ յԵրուսաղէմ. եւ զբազումս ի սրբոցն ես բանտարգել առնէի, ի քահանայապետիցն առեալ իշխանութիւն. եւ [104]զսպանելոցն նոցա բերէի համար:

26:10: Զոր եւ արարի՛ իսկ յԵրուսաղէմ. եւ զբազումս ՚ի սրբոցն ե՛ս բանտարգե՛լ առնէի, ՚ի քահանայապետի՛ցն առեալ իշխանութիւն. եւ զսպանելո՛ցն նոցա բերէի՛ համար[2801]։
[2801] Ոմանք. Բանդարգել ունէի։
10. ինչ որ արեցի իսկ Երուսաղէմում. քահանայապետներից իշխանութիւն ստանալով՝ սրբերից շատերին ես բանտարկում էի եւ նրանցից սպանուելու ենթակայ եղողների համար հաւանութիւն էի տալիս:
10 Եւ ըրի ալ Երուսաղէմի մէջ եւ քահանայապետներէն իշխանութիւն առած՝ սուրբերէն շատերը բանտարկեցի ու անոնց սպաննուած ատենը հաւանութիւն տուի։
zohrab-1805▾ eastern-1994▾ western am▾
26:1010: Это я и делал в Иерусалиме: получив власть от первосвященников, я многих святых заключал в темницы, и, когда убивали их, я подавал на то голос;
26:10  ὃ καὶ ἐποίησα ἐν ἱεροσολύμοις, καὶ πολλούς τε τῶν ἁγίων ἐγὼ ἐν φυλακαῖς κατέκλεισα τὴν παρὰ τῶν ἀρχιερέων ἐξουσίαν λαβών, ἀναιρουμένων τε αὐτῶν κατήνεγκα ψῆφον,
26:10. ὃ (To-which) καὶ (and) ἐποίησα (I-did-unto) ἐν (in) Ἰεροσολύμοις, (unto-Hierosoluma',"καὶ (and) πολλούς ( to-much ) τε (also) τῶν (of-the-ones) ἁγίων ( of-hallow-belonged ) ἐγὼ (I) ἐν (in) φυλακαῖς (unto-guardings) κατέκλεισα (I-latched-down) τὴν (to-the-one) παρὰ (beside) τῶν (of-the-ones) ἀρχιερέων (of-first-sacreders-of) ἐξουσίαν (to-a-being-out-unto) λαβών, (having-had-taken," ἀναιρουμένων ( of-being-lifted-up-unto ) τε (also) αὐτῶν (of-them) κατήνεγκα (I-beared-down) ψῆφον, (to-a-pebble,"
26:10. quod et feci Hierosolymis et multos sanctorum ego in carceribus inclusi a principibus sacerdotum potestate accepta et cum occiderentur detuli sententiamWhich also I did at Jerusalem: and many of the saints did I shut up in prison, having received authority of the chief priests. And when they were put to death, I brought the sentence.
10. And this I also did in Jerusalem: and I both shut up many of the saints in prisons, having received authority from the chief priests, and when they were put to death, I gave my vote against them.
26:10. This is also how I acted at Jerusalem. And so, I enclosed many holy persons in prison, having received authority from the leaders of the priests. And when they were to be killed, I brought the sentence.
26:10. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against [them].
Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against:

10: Это я и делал в Иерусалиме: получив власть от первосвященников, я многих святых заключал в темницы, и, когда убивали их, я подавал на то голос;
26:10  ὃ καὶ ἐποίησα ἐν ἱεροσολύμοις, καὶ πολλούς τε τῶν ἁγίων ἐγὼ ἐν φυλακαῖς κατέκλεισα τὴν παρὰ τῶν ἀρχιερέων ἐξουσίαν λαβών, ἀναιρουμένων τε αὐτῶν κατήνεγκα ψῆφον,
26:10. quod et feci Hierosolymis et multos sanctorum ego in carceribus inclusi a principibus sacerdotum potestate accepta et cum occiderentur detuli sententiam
Which also I did at Jerusalem: and many of the saints did I shut up in prison, having received authority of the chief priests. And when they were put to death, I brought the sentence.
26:10. This is also how I acted at Jerusalem. And so, I enclosed many holy persons in prison, having received authority from the leaders of the priests. And when they were to be killed, I brought the sentence.
26:10. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against [them].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: "Это я и делал..." - cр. III:4: и д. и паралл. в гл. VII, VIII и IX. Подобно тому, как и выше - "правда, и я думал..." - апостол сознается, что и он некогда не верил не тому, что Бог воскрешает мертвых (этой веры он всегда держался, как строгий фарисей, ст. 5: и XXIII:6: и д. ), но тому, что Он воскресил Иисуса и что Иисус есть истинный Сын Божий, и сначала поступал сообразно этому неверию. Это, однако, еще более располагает в пользу его учения, которое не могло дать такого резкого контраста со всем прежним его образом мыслей и действий - без особо сильного и крепкого основания, о чем он еще раз и повествует далее.

"Святых..." - ср. к XX:32: иПар. Апостол называет так христиан, возвышая их в глазах судей и глубже изобличая свою несправедливость в отношении к гонимым.
Adam Clarke: Commentary on the Bible - 1831
26:10: Many of the saints - From what is said in this verse, it seems that Paul, before his conversion, was invested with much power: he imprisoned the Christians; punished many in various synagogues; compelled them to blaspheme - to renounce, and, perhaps, to execrate Christ, in order to save their lives; and gave his voice, exerted all his influence and authority, against them, in order that they might be put to death; and from this it would seem that there were other persons put to death besides St. Stephen, though their names are not mentioned.
Albert Barnes: Notes on the Bible - 1834
26:10: Which thing I also did ... - Act 8:3.
And many of the saints ... - Many Christians, Act 8:3.
And when they were put to death - In the history of those transactions, there is no account of any Christian being put to death except Stephen, Acts 7. But there is no improbability in supposing that the same thing which had happened to Stephen had occurred in other cases. Stephen was the first martyr, and as he was a prominent man his case is particularly recorded.
I gave my voice - Paul was not a member of the Sanhedrin, and this does not mean that he voted, but simply that he joined in the persecution; he approved it; he assented to the putting of the saints to death. Compare Act 22:20. The Syriac renders it, "I joined with those who condemned them." It is evident, also, that Paul instigated them in this persecution, and urged them on to deeds of blood and cruelty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:10: I also: Act 7:58, Act 8:1, Act 8:3, Act 9:13, Act 9:26, Act 22:4, Act 22:19, Act 22:20; Co1 15:9; Gal 1:13
the saints: Act 9:32, Act 9:41; Psa 16:3; Rom 15:25, Rom 15:26; Eph 1:1; Rev 17:6
having: Act 9:14, Act 9:21, Act 22:5
Geneva 1599
26:10 Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave (d) my voice against [them].
(d) I consented to and allowed their actions: for he was not a judge.
John Gill
26:10 Which thing I also did in Jerusalem,.... The metropolis of Judea, where he had had his education, and was well known; here he consented to the death of Stephen, and held the clothes of the witnesses while they stoned him; and here he haled men and women out of their houses, and committed them to prison, and made havoc of the church of Christ, and destroyed the faith, and those that professed it, as much as in him lay.
And many of the saints I shut up in prison; at Jerusalem; see Acts 8:3.
having received authority from the chief priests; to take them up, and imprison them.
And when they were put to death; for it seems there were more than Stephen put to death, though we have no account of them:
I gave my voice against them; not that he sat in council, or was a member of the Jewish sanhedrim, and voted for the execution of the Christians, but he was pleased with the sentence they passed, and approved of it; or he joined the zealots, who, without any form of law, seized on the Christians, and put them to death wherever they found them; and this he assented to, and encouraged: some render the words, "I carried the sentence"; as the Vulgate Latin version; that is, the sentence of condemnation, which the Jewish sanhedrim passed upon the disciples and followers of Christ: this Saul took, and carried, it may be, both to the Roman governor, to be signed by him, and to the officers to put it in execution; so industrious and forward was he in persecuting the saints.
John Wesley
26:10 I shut up many of the saints - Men not only innocent, but good, just, holy. I gave my vote against them - That is, I joined with those who condemned them. Perhaps the chief priests did also give him power to vote on these occasions.
26:1126:11: Եւ ըստ ամենայն ժողովրդոցն բազո՛ւմ անգամ պատժեալ զնոսա, բռնադատէի հայհոյե՛լ. առաւե՛լ եւս մոլեալ ՚ի վերայ նոցա, հալածէի՛ մինչեւ յարտաքին քաղաքսն[2802]։ էդ [2802] Ոմանք. Առաւել մոլել ՚ի վերայ։
11. Եւ բոլոր ժողովարաններում շատ անգամ նրանց պատժելով՝ բռնադատում էի, որ հայհոյեն: Առաւել եւս մոլեգնելով նրանց դէմ՝ հալածում էի նրանց մինչեւ օտար քաղաքներ»:
11 Եւ բոլոր ժողովարաններուն մէջ շատ անգամ զանոնք պատժելով՝ կը բռնադատէի որ հայհոյեն եւ անոնց դէմ սաստիկ կատղած՝ մինչեւ օտար քաղաքները կը հալածէի»։
Եւ ըստ ամենայն ժողովրդոցն բազում անգամ պատժեալ զնոսա` բռնադատէի հայհոյել. առաւել եւս մոլեալ ի վերայ նոցա` հալածէի մինչեւ յարտաքին քաղաքսն:

26:11: Եւ ըստ ամենայն ժողովրդոցն բազո՛ւմ անգամ պատժեալ զնոսա, բռնադատէի հայհոյե՛լ. առաւե՛լ եւս մոլեալ ՚ի վերայ նոցա, հալածէի՛ մինչեւ յարտաքին քաղաքսն[2802]։ էդ
[2802] Ոմանք. Առաւել մոլել ՚ի վերայ։
11. Եւ բոլոր ժողովարաններում շատ անգամ նրանց պատժելով՝ բռնադատում էի, որ հայհոյեն: Առաւել եւս մոլեգնելով նրանց դէմ՝ հալածում էի նրանց մինչեւ օտար քաղաքներ»:
11 Եւ բոլոր ժողովարաններուն մէջ շատ անգամ զանոնք պատժելով՝ կը բռնադատէի որ հայհոյեն եւ անոնց դէմ սաստիկ կատղած՝ մինչեւ օտար քաղաքները կը հալածէի»։
zohrab-1805▾ eastern-1994▾ western am▾
26:1111: и по всем синагогам я многократно мучил их и принуждал хулить [Иисуса] и, в чрезмерной против них ярости, преследовал даже и в чужих городах.
26:11  καὶ κατὰ πάσας τὰς συναγωγὰς πολλάκις τιμωρῶν αὐτοὺς ἠνάγκαζον βλασφημεῖν, περισσῶς τε ἐμμαινόμενος αὐτοῖς ἐδίωκον ἕως καὶ εἰς τὰς ἔξω πόλεις.
26:11. καὶ (and) κατὰ (down) πάσας ( to-all ) τὰς (to-the-ones) συναγωγὰς (to-leadings-together) πολλάκις (much-oft) τιμωρῶν (value-warding-unto) αὐτοὺς (to-them) ἠνάγκαζον (I-was-up-arming-to) βλασφημεῖν, (to-harmfully-declare-unto,"περισσῶς (unto-abouted) τε (also) ἐμμαινόμενος ( raving-in ) αὐτοῖς (unto-them) ἐδίωκον (I-was-pursuing) ἕως (unto-if-which) καὶ (and) εἰς (into) τὰς (to-the-ones) ἔξω (out-unto-which) πόλεις. (to-cities)
26:11. et per omnes synagogas frequenter puniens eos conpellebam blasphemare et amplius insaniens in eos persequebar usque in exteras civitatesAnd oftentimes punishing them, in every synagogue, I compelled them to blaspheme: and being yet more mad against them, I persecuted them even unto foreign cities.
11. And punishing them oftentimes in all the synagogues, I strove to make them blaspheme; and being exceedingly mad against them, I persecuted them even unto foreign cities.
26:11. And in every synagogue, frequently while punishing them, I compelled them to blaspheme. And being all the more maddened against them, I persecuted them, even to foreign cities.
26:11. And I punished them oft in every synagogue, and compelled [them] to blaspheme; and being exceedingly mad against them, I persecuted [them] even unto strange cities.
And I punished them oft in every synagogue, and compelled [them] to blaspheme; and being exceedingly mad against them, I persecuted [them] even unto strange cities:

11: и по всем синагогам я многократно мучил их и принуждал хулить [Иисуса] и, в чрезмерной против них ярости, преследовал даже и в чужих городах.
26:11  καὶ κατὰ πάσας τὰς συναγωγὰς πολλάκις τιμωρῶν αὐτοὺς ἠνάγκαζον βλασφημεῖν, περισσῶς τε ἐμμαινόμενος αὐτοῖς ἐδίωκον ἕως καὶ εἰς τὰς ἔξω πόλεις.
26:11. et per omnes synagogas frequenter puniens eos conpellebam blasphemare et amplius insaniens in eos persequebar usque in exteras civitates
And oftentimes punishing them, in every synagogue, I compelled them to blaspheme: and being yet more mad against them, I persecuted them even unto foreign cities.
26:11. And in every synagogue, frequently while punishing them, I compelled them to blaspheme. And being all the more maddened against them, I persecuted them, even to foreign cities.
26:11. And I punished them oft in every synagogue, and compelled [them] to blaspheme; and being exceedingly mad against them, I persecuted [them] even unto strange cities.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: "Принуждал хулить...", - т. е. Иисуса. В предшествующих рассказах этого не упоминается. С каким сокрушением сердца должен был вспомнить о сем исповедник и апостол Христов! И как это было сильно заставить задуматься и этих гонителей и хулителей Иисуса, не хотящих уверовать в Него после столь сильных доказательств Его Божественности!
Adam Clarke: Commentary on the Bible - 1831
26:11: Being exceedingly mad against them - Only a madman will persecute another because of his differing from him in religious opinion; and the fiercest persecutor is he who should be deemed the most furious madman.
Unto strange cities - Places out of the jurisdiction of the Jews, such as Damascus, which he immediately mentions.
Albert Barnes: Notes on the Bible - 1834
26:11: And I punished them oft ... - See Act 22:19.
And compelled them to blaspheme - To blaspheme the name of Jesus by denying that he was the Messiah, and by admitting that he was an impostor. This was the object which they had in view in the persecution. It was not to make them blaspheme or reproach God, but to deny that Jesus was the Messiah, and to reproach him as a deceiver and an impostor. It is not necessarily implied in the expression, "and compelled them to blaspheme," that he succeeded in doing it, but that he endeavored to make them apostatize from the Christian religion and deny the Lord Jesus. It is certainly not impossible that a few might thus have been induced by the authority of the Sanhedrin and by the threats of Paul to do it, but it is certain that the great mass of Christians adhered firmly to their belief that Jesus was the Messiah.
And being exceedingly mad - Nothing could more forcibly express his violence against the Christians. He raged like a madman; he was so ignorant that he laid aside all appearance of reason; with the fury and violence of a maniac, he endeavored to exterminate them from the earth. None but a madman will persecute people on account of their religious opinions; and all persecutions have been conducted like this, with the violence, the fury, and the ungovernable temper of maniacs.
Unto strange cities - Unto foreign cities; cities out of Judea. The principal instance of this was his going to Damascus; but there is no evidence that he did not intend also to visit other cities out of Judea and bring the Christians there, of he found any, to Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:11: I punished: Act 22:19; Mat 10:17; Mar 13:9; Luk 21:12
compelled: Act 13:45, Act 18:6; Mar 3:28; Heb 10:28, Heb 10:29; Jam 2:7
mad: Act 26:24, Act 26:25; Ecc 9:3; Luk 6:11, Luk 15:17; Pe2 2:16
Geneva 1599
26:11 And I punished them oft in every synagogue, and (e) compelled [them] to blaspheme; and being exceedingly mad against them, I persecuted [them] even unto strange cities.
(e) By extreme punishment.
John Gill
26:11 And I punished them oft in every synagogue,.... In Jerusalem, where there were many; See Gill on Acts 24:12; by beating and scourging them there, as the manner was; see Mt 10:17.
and compelled them to blaspheme; the Lord Jesus Christ, both to deny him to be the Messiah, and to call him accursed; as the Jews and Heathens obliged some professors of Christianity to do, who were only nominal ones, and had not grace and strength to stand against their threatenings, and to endure their persecutions:
and being exceeding mad against them; full of malice, envy, and hatred:
I persecuted them even to strange cities; particularly Damascus; and of his journey thither, he gives an account in the following verse; or through the violence of his persecution he obliged them to fly to strange cities, where they were foreigners and strangers; though he himself might not follow them there, since we do not read of his going anywhere but to Damascus; whereas they that were scattered by the persecution, in which he was concerned, travelled as far as Phenice, Cyprus, and Antioch, Acts 9:19. The phrase may be rendered, "even to cities without"; i.e. without the land of Israel: frequent mention is made in Jewish writings of such and such cities being , "without the land".
John Wesley
26:11 I compelled them - That is, some of them; to blaspheme - This is the most dreadful of all! Repent, ye enemies of the Gospel. If Spira, who was compelled, suffered so terribly, what will become of those who compel, like Saul, but do not repent like him.
26:1226:12: Որովք գնացեալ ՚ի Դամասկոս՝ իշխանութեա՛մբ եւ հրամանօ՛ք քահանայապետիցն[2803], [2803] Ոմանք. Եւ հրամանաւ քահանայապետից։
12. «Ըստ այսմ, երբ քահանայապետների իշխանութեամբ եւ հրամանով Դամասկոս էի գնում,
12 «Այսպէս երբ Դամասկոս ալ կ’երթայի, քահանայապետներէն իշխանութիւն ու հրաման առած,
Որովք գնացեալ ի Դամասկոս` իշխանութեամբ եւ հրամանօք քահանայապետիցն:

26:12: Որովք գնացեալ ՚ի Դամասկոս՝ իշխանութեա՛մբ եւ հրամանօ՛ք քահանայապետիցն[2803],
[2803] Ոմանք. Եւ հրամանաւ քահանայապետից։
12. «Ըստ այսմ, երբ քահանայապետների իշխանութեամբ եւ հրամանով Դամասկոս էի գնում,
12 «Այսպէս երբ Դամասկոս ալ կ’երթայի, քահանայապետներէն իշխանութիւն ու հրաման առած,
zohrab-1805▾ eastern-1994▾ western am▾
26:1212: Для сего, идя в Дамаск со властью и поручением от первосвященников,
26:12  ἐν οἷς πορευόμενος εἰς τὴν δαμασκὸν μετ᾽ ἐξουσίας καὶ ἐπιτροπῆς τῆς τῶν ἀρχιερέων
26:12. Ἐν (In) οἷς ( unto-which ) πορευόμενος ( traversing-of ) εἰς (into) τὴν (to-the-one) Δαμασκὸν (to-a-Damaskos) μετ' (with) ἐξουσίας (of-a-being-out-unto) καὶ (and) ἐπιτροπῆς (of-a-turning-upon) τῆς (of-the-one) τῶν (of-the-ones) ἀρχιερέων (of-first-sacreders,"
26:12. in quibus dum irem Damascum cum potestate et permissu principum sacerdotumWhereupon, when I was going to Damascus with authority and permission of the chief priest,
12. Whereupon as I journeyed to Damascus with the authority and commission of the chief priests,
26:12. Thereafter, as I was going to Damascus, with authority and permission from the high priest,
26:12. Whereupon as I went to Damascus with authority and commission from the chief priests,
Whereupon as I went to Damascus with authority and commission from the chief priests:

12: Для сего, идя в Дамаск со властью и поручением от первосвященников,
26:12  ἐν οἷς πορευόμενος εἰς τὴν δαμασκὸν μετ᾽ ἐξουσίας καὶ ἐπιτροπῆς τῆς τῶν ἀρχιερέων
26:12. in quibus dum irem Damascum cum potestate et permissu principum sacerdotum
Whereupon, when I was going to Damascus with authority and permission of the chief priest,
26:12. Thereafter, as I was going to Damascus, with authority and permission from the high priest,
26:12. Whereupon as I went to Damascus with authority and commission from the chief priests,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-15: "Со властию и поручением..." - ср. прим. к IX:1-2.

Любопытны некоторые, хотя маленькие и несущественные, особенности этого второго собственного рассказа апостола о своем обращении, в сравнении с первым его рассказом (гл. XXII) и рассказом Дееписателя (IX гл. ). Эти особенности следующие: 1) о свете небесном, осиявшем Павла, точнее отмечается, что это был "свет, превосходящий солнечное сияние" (в IX гл, свет с неба, в XXII - свет великий). Этою чертою восполняется тот и другой рассказ о Павле. 2) Апостол говорит затем, что и он сам, и спутники его - все мы упали на землю, чего не упоминается вовсе в XXII гл., в IX же говорится, что спутники Павла стояли в оцепенении (ст. 7). Это разногласие едва ли надо особенно стараться примирять. Достаточно объяснить его в том и другом случае различно выраженным желанием апостола изобразить силу впечатления события на его спутников (вероятно, и так, и этак, т. е. часть - падением, а другая - оцепенением, или сначала все падением, а потом все же - оцепенением), выразивших свой ужас пред совершающимся. 3) Апостол делает замечание, что Господь говорил с ним на еврейском языке, замечание, из коего видно, что настоящую речь свою апостол говорил на языке греческом, наиболее понятном для его слушателей. Наконец, 4) важнейшая особенность настоящего рассказа в том, что речь Господа передается гораздо подробнее. То, что в тех рассказах передается, как слова Господа Анании и Анании Павлу уже в Дамаске (ср. IX:10: и д., XXII:12: и д. ), то здесь представляется, как речь Господа самому Павлу при явлении, и еще с некоторыми добавлениями. Вероятно, апостол, в видах большего удобства, совместил в одну речь и то, что говорил ему непосредственно Господь, и то, что говорил ему Анания, выразив это в свободном изложении, не держась буквы и не нарушая существенно истины, потому, что Павел действительно слышал от Анании то, что было ему поручено Господом.

Что касается тех подробностей настоящего рассказа (ст. 17: и 18), коих не оказывается совершенно в двух прежних сообщениях об этом событии, то и они объясняются также очень просто - неодинаково подробною передачею одного и того же существа дела.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Fifth Defence.
12 Whereupon as I went to Damascus with authority and commission from the chief priests, 13 At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. 14 And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks. 15 And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest. 16 But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; 17 Delivering thee from the people, and from the Gentiles, unto whom now I send thee, 18 To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. 19 Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision: 20 But showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judæa, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. 21 For these causes the Jews caught me in the temple, and went about to kill me. 22 Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: 23 That Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles.

All who believe a God, and have a reverence for his sovereignty, must acknowledge that those who speak and act by his direction, and by warrant from him, are not to be opposed; for that is fighting against God. Now Paul here, by a plain and faithful narrative of matters of fact, makes it out to this august assembly that he had an immediate call from heaven to preach the gospel of Christ to the Gentile world, which was the thing that exasperated the Jews against him. He here shows,

I. That he was made a Christian by a divine power, notwithstanding all his prejudices against that way. He was brought into it on a sudden by the hand of heaven; not compelled to confess Christ by outward force, as he had compelled others to blaspheme him, but by a divine and spiritual energy, by a revelation of Christ from above, both to him and in him: and this when he was in the full career of his sin, going to Damascus, to suppress Christianity by persecuting the Christians there, as hot as ever in the cause, his persecuting fury not in the least spent nor tired, nor was he tempted to give it up by the failing of his friends, for he had at this time as ample an authority and commission from the chief priests to persecute Christianity as ever he had, when he was obliged by a superior power to give up that, and accept another commission to preach up Christianity. Two things bring about this surprising change, a vision from heaven and a voice from heaven, which conveyed the knowledge of Christ to him by the two learning senses of seeing and hearing.

1. He saw a heavenly vision, the circumstances of which were such that it could not be a delusion--deciptio visus, but it was without doubt a divine appearance. (1.) He saw a great light, a light from heaven, such as could not be produced by any art, for it was not in the night, but at mid day; it was not in a house where tricks might have been played with him, but it was in the way, in the open air; it was such a light as was above the brightness of the sun, outshone and eclipsed that (Isa. xxiv. 23), and this could not be the product of Paul's own fancy, for it shone round about those that journeyed with him: they were all sensible of their being surrounded with this inundation of light, which made the sun itself to be in their eyes a less light. The force and power of this light appeared in the effects of it; they all fell to the earth upon the sight of it, such a mighty consternation did it put them into; this light was lightning for its force, yet did not pass away as lightning, but continued to shine round about them. In Old-Testament times God commonly manifested himself in the thick darkness, and made that his pavilion, 2 Chron. vi. 1. He spoke to Abraham in a great darkness (Gen. xv. 12), for that was a dispensation of darkness; but now that life and immortality were brought to light by the gospel Christ appeared in a great light. In the creation of grace, as of the world, the first thing created is light, 2 Cor. iv. 6. (2.) Christ himself appeared to him (v. 16): I have appeared to thee for this purpose. Christ was in this light, though those that travelled with Paul saw the light only, and not Christ in the light. It is not every knowledge that will serve to make us Christians, but it must be the knowledge of Christ.

2. He heard a heavenly voice, an articulate one, speaking to him; it is here said to be in the Hebrew tongue (which was not taken notice of before), his native language, the language of his religion, to intimate to him that though he must be sent among the Gentiles, yet he must not forget that he was a Hebrew, nor make himself a stranger to the Hebrew language. In what Christ said to him we may observe, (1.) That he called him by his name, and repeated it (Saul, Saul), which would surprise and startle him; and the more because he was now in a strange place, where he thought nobody knew him. (2.) That he convinced him of sin, of that great sin which he was now in the commission of, the sin of persecuting the Christians, and showed him the absurdity of it. (3.) That he interested himself in the sufferings of his followers: Thou persecutest me (v. 14), and again, It is Jesus whom thou persecutest, v. 15. Little did Paul think, when he was trampling upon those that he looked upon as the burdens and blemishes of this earth, that he was insulting one that was so much the glory of heaven. (4.) That he checked him for his wilful resistance of those convictions: It is hard for thee to kick against the pricks, or goads, as a bullock unaccustomed to the yoke. Paul's spirit at first perhaps began to rise, but he is told it is at his peril, and then he yields. Or, it was spoken by way of caution: "Take heed lest thou resist these convictions, for they are designed to affect thee, not to affront thee." (5.) That, upon his enquiry, Christ made himself known to him. Paul asked (v. 15), "Who art thou, Lord? Let me know who it is that speaks to me from heaven, that I may answer him accordingly?" And he said, "I am Jesus; he whom thou hast despised, and hated, and vilified; I bear that name which thou hast made so odious, and the naming of it criminal." Paul thought Jesus was buried in the earth, and, though stolen out of his own sepulchre, yet laid in some other. All the Jews were taught to say so, and therefore he is amazed to hear him speak from heaven, to see him surrounded with all this glory whom he had loaded with all possible ignominy. This convinced him that the doctrine of Jesus was divine and heavenly, and not only not to be opposed, but to be cordially embraced: That Jesus is the Messiah, for he has not only risen from the dead, but he has received from God the Father honour and glory; and this is enough to make him a Christian immediately, to quit the society of the persecutors, whom the Lord from heaven thus appears against, and to join himself with the society of the persecuted, whom the Lord from heaven thus appears for.

II. That he was made a minister by a divine authority: That the same Jesus that appeared to him in that glorious light ordered him to go and preach the gospel to the Gentiles; he did not run without sending, nor was he sent by men like himself, but by him whom the Father sent, John xx. 21. What is said of his being an apostle is here joined immediately to that which was said to him by the way, but it appears by ch. ix. 15, and xxii. 15, 17, &c., that it was spoken to him afterwards; but he puts the two together for brevity-sake: Rise, and stand upon thy feet. Those whom Christ, by the light of his gospel, casts down in humiliation for sin, shall find that it is in order to their rising and standing upon their feet, in spiritual grace, strength, and comfort. If Christ has torn, it is that he may heal; if he has cast down, it is that he may raise up. Rise then, and shake thyself from the dust (Isa. lii. 2), help thyself, and Christ shall help thee. He must stand up, for Christ shall help thee. He must stand up, for Christ has work for him to do--has an errand, and a very great errand, to send him upon: I have appeared to thee to make thee a minister. Christ has the making of his own ministers; they have both their qualifications and their commissions from him. Paul thanks Christ Jesus who put him into the ministry, 1 Tim. i. 12. Christ appeared to him to make him a minister. One way or other, Christ will manifest himself to all those whom he makes his ministers; for how can those preach him who do not know him? And how can those know him to whom he does not by his spirit make himself known? Observe,

1. The office to which Paul is appointed: he is made a minister, to attend on Christ, and act for him, as a witness--to give evidence in his cause, and attest the truth of his doctrine. He must testify the gospel of the grace of God; Christ appeared to him that he might appear for Christ before men.

2. The matter of Paul's testimony: he must give an account to the world, (1.) Of the things which he had seen, now at this time, must tell people of Christ's manifesting himself to him by the way, and what he said to him. He saw these things that he might publish them, and he did take all occasions to publish them, as here, and before, ch. xxii. (2.) Of those things in which he would appear to him. Christ now settled a correspondence with Paul, which he designed afterwards to keep up, and only told him now that he should hear further from him. Paul at first had but confused notions of the gospel, till Christ appeared to him and gave him fuller instructions. The gospel he preached he received from Christ immediately (Gal. i. 12); but he received it gradually, some at one time and some at another, as there was occasion. Christ often appeared to Paul, oftener, it is likely, than is recorded, and still taught him, that he might still teach the people knowledge.

3. The spiritual protection he was taken under, while he was thus employed as Christ's witness: all the powers of darkness could not prevail against him till he had finished his testimony (v. 17), delivering thee from the people of the Jews and from the Gentiles. Note, Christ's witnesses are under his special care, and, though they may fall into the hands of the enemies, yet he will take care to deliver them out of their hands, and he knows how to do it. Christ had shown Paul at this time what great things he must suffer (ch. ix. 16), and yet tells him here he will deliver him from the people. Note, Great sufferings are reconcilable to the promise of the deliverance of God's people, for it is not promised that they shall be kept from trouble, but kept through it; and sometimes God delivers them into the hands of their persecutors that he may have the honour of delivering them out of their hands.

4. The special commission given him to go among the Gentiles, and the errand upon which he is sent to them; it was some years after Paul's conversion before he was sent to the Gentiles, or (for aught that appears) knew any thing of his being designed for that purpose (see ch. xxii. 21); but at length he is ordered to steer his course that way.

(1.) There is great work to be done among the Gentiles, and Paul must be instrumental in doing it. Two things must be done, which their case calls for the doing of:-- [1.] A world that sits in darkness must be enlightened; those must be brought to know the things that belong to their everlasting peace who are yet ignorant of them, to know God as their end, and Christ as their way, who as yet know nothing of either. He is sent to open their eyes, and to turn them from darkness to light. His preaching shall not only make known to them those things which they had not before heard of, but shall be the vehicle of that divine grace and power by which their understandings shall be enlightened to receive those things, and bid them welcome. Thus he shall open their eyes, which before were shut against the light, and they shall be willing to understand themselves, their own case and interest. Christ opens the heart by opening the eyes, does not lead men blindfold, but gives them to see their own way. He is sent not only to open their eyes for the present, but to keep them open, to turn them from darkness to light, that is, from following false and blind guides, their oracles, divinations, and superstitious usages, received by tradition from their fathers, and the corrupt notions and ideas they had of their gods, to follow a divine revelation of unquestionable certainty and truth. This was turning them from darkness to light, from the ways of darkness to those on which the light shines. The great design of the gospel is to instruct the ignorant, and to rectify the mistakes of those who are in error, that things may be set and seen in a true light. [2.] A world that lies in wickedness, in the wicked one, must be sanctified and reformed; it is not enough for them to have their eyes opened, they must have their hearts renewed; not enough to be turned from darkness to light, but they must be turned from the power of Satan unto God, which will follow of course; for Satan rules by the power of darkness, and God by the convincing evidence of light. Sinners are under the power of Satan; idolaters were so in a special manner, they paid their homage to devils. All sinners are under the influence of his temptations, yield themselves captives to him, are at his beck; converting grace turns them from under the dominion of Satan, and brings them into subjection to God, to conform to the rules of his word and comply with the dictates and directions of his Spirit, translates them out of the kingdom of darkness into the kingdom of his dear Son. When gracious dispositions are strong in the soul (as corrupt and sinful dispositions had been), it is then turned from the power of Satan unto God.

(2.) There is a great happiness designed for the Gentiles by this work--that they may receive forgiveness of sins, and inheritance among those who are sanctified; they are turned from the darkness of sin to the light of holiness, from the slavery of Satan to the service of God; not that God may be a gainer by them, but that they may be gainers by him. [1.] That they may be restored to his favour, which by sin they have forfeited and thrown themselves out of: That they may receive forgiveness of sins. They are delivered from the dominion of sin, that they may be saved from that death which is the wages of sin. Not that they may merit forgiveness as a debt of reward, but that they may receive it as a free gift, that they may be qualified to receive the comfort of it. They are persuaded to lay down their arms, and return to their allegiance, that they may have the benefit of the act of indemnity, and may plead it in arrest of the judgment to be given against them. [2.] That they may be happy in the fruition of him; not only that they may have their sins pardoned, but that they may have an inheritance among those who are sanctified by faith that is in me. Note, First, Heaven is an inheritance, it descends to all the children of God; for, if children, then heirs. That they may have, kleron--a lot (so it might be read), alluding to the inheritances of Canaan, which were appointed by lot, and that also is the act of God, the disposal thereof is of the Lord. That they may have a right, so some read it; not by merit, but purely by grace. Secondly, All that are effectually turned from sin to God are not only pardoned, but preferred--have not only their attainder reversed, but a patent of honour given to them, and a grant of a rich inheritance. And the forgiveness of sins makes way for this inheritance, by taking that out of the way which alone hindered. Thirdly, All that shall be saved hereafter are sanctified now; those that have the heavenly inheritance must have it in this way, they must be prepared and made meet for it. None can be happy that are not holy; nor shall any be saints in heaven that are not first saints on earth. Fourthly, We need no more to make us happy than to have our lot among those that are sanctified, to fare as they fare; this is having our lot among the chosen, for they are chosen to salvation through sanctification. Those who are sanctified shall be glorified. Let us therefore now cast in our lot among them, by coming into the communion of saints, and be willing to take our lot with them, and share with them in their afflictions, which (how grievous soever) our lot with them in the inheritance will abundantly make amends for. Fifthly, We are sanctified and saved by faith in Christ. Some refer it to the word next before, sanctified by faith, for faith purifies the heart, and applies to the soul those precious promises, and subjects the soul to the influence of that grace, by which we partake of a divine nature. Others refer it to the receiving of both pardon and the inheritance; it is by faith accepting the grant: it comes all to one; for it is by faith that we are justified, sanctified, and glorified. By faith, te eis eme--that faith which is in me; it is emphatically expressed. That faith which not only receives divine revelation in general, but which in a particular manner fastens upon Jesus Christ and his mediation, by which we rely upon Christ as the Lord our righteousness, and resign ourselves to him as the Lord our ruler. This is that by which we receive the remission of sins, the gift of the Holy Ghost, and eternal life.

III. That he had discharged his ministry, pursuant to his commission, by divine aid, and under divine direction and protection. God, who called him to be an apostle, owned him in his apostolical work, and carried him on in it with enlargement and success.

1. God gave him a heart to comply with the call (v. 19): I was not disobedient to the heavenly vision, for any one would say he ought to be obedient to it. Heavenly visions have a commanding power over earthly counsels, and it is at our peril if we be disobedient to them; yet if Paul had conferred with flesh and blood, and been swayed by his secular interest, he would have done as Jonah did, gone any where rather than upon this errand; but God opened his ear, and he was not rebellious. He accepted the commission, and, having with it received his instructions, he applied himself to act accordingly.

2. God enabled him to go through a great deal of work, though in it he grappled with a great deal of difficulty, v. 20. He applied himself to the preaching of the gospel with all vigour. (1.) He began at Damascus, where he was converted, for he resolved to lose no time, ch. ix. 20. (2.) When he came to Jerusalem, where he had his education, he there witnessed for Christ, where he had most furiously set himself against him, ch. ix. 29. (3.) He preached throughout all the coasts of Judea, in the country towns and villages, as Christ had done; he made the first offer of the gospel to the Jews, as Christ had appointed, and did not leave them till they had wilfully thrust the gospel from them; and laid out himself for the good of their souls, labouring more abundantly than any of the apostles, nay perhaps then all put together.

3. His preaching was all practical. He did not go about to fill people's heads with airy notions, did not amuse them with nice speculations, nor set them together by the ears with matters of doubtful disputation, but he showed them, declared it, demonstrated it, that they ought, (1.) To repent of their sins, to be sorry for them and to confess them, and enter into covenant against them; they ought to bethink themselves, so the word metanoein properly signifies; they ought to change their mind and change their way, and undo what they had done amiss. (2.) To turn to God. They must not only conceive an antipathy to sin, but they must come into a conformity to God--must not only turn from that which is evil, but turn to that which is good; they must turn to God, in love and affection, and return to God in duty and obedience, and turn and return from the world and the flesh; this is that which is required from the whole revolted degenerate race of mankind, both Jews and Gentiles; epistrephein epi ton Theon--to turn back to God, even to him: to turn to him as our chief good and highest end, as our ruler and portion, turn our eye to him, turn our heart to him, and turn our feet unto his testimonies. (3.) To do works meet for repentance. This was what John preached, who was the first gospel preacher, Matt. iii. 8. Those that profess repentance must practise it, must live a life of repentance, must in every thing carry it as becomes penitents. It is not enough to speak penitent words, but we must do works agreeable to those words. As true faith, so true repentance, will work. Now what fault could be found with such preaching as this? Had it not a direct tendency to reform the world, and to redress its grievances, and to revive natural religion?

4. The Jews had no quarrel with him but upon this account, that he did all he could to persuade people to be religious, and to bring them to God by bringing them to Christ (v. 21): It was for these causes, and no other, that the Jews caught me in the temple, and went about to kill me; and let any one judge whether these were crimes worthy of death or of bonds. He suffered ill, not only for doing well himself, but for doing good to others. They attempted to kill him; it was his precious life that they hunted for, and hated, because it was a useful life; they caught him in the temple worshipping God, and there they set upon him, as if the better place the better deed.

5. He had no help but from heaven; supported and carried on by that, he went on in this great work (v. 22): "Having therefore obtained help of God, I continue unto this day; hesteka--I have stood, my life has been preserved, and my work continued; I have stood my ground, and have not been beaten off; I have stood to what I said, and have not been afraid nor ashamed to persist in it." It was now above twenty years since Paul was converted, and all that time he had been very busy preaching the gospel in the midst of hazards; and what was it that bore him up? Not any strength of his own resolutions, but having obtained help of God; for therefore, because the work was so great and he had so much opposition, he could not otherwise have gone on in it, but by help obtained of God. Note, Those who are employed in work for God shall obtain help from God; for he will not be wanting in necessary assistances to his servants. And our continuance to this day must be attributed to help obtained of God; we had sunk, if he had not borne us up--had fallen off, if he had not carried us on; and it must be acknowledged with thankfulness to his praise. Paul mentions it as an evidence that he had his commission from God that from him he had ability to execute it. The preachers of the gospel could never have done, and suffered, and prospered, as they did, if they had not had immediate help from heaven, which they would not have had if it had not been the cause of God that they were now pleading.

6. He preached no doctrine but what agreed with the scriptures of the Old Testament: He witnessed both to small and great, to young and old, rich and poor, learned and unlearned, obscure and illustrious, all being concerned in it. It was an evidence of the condescending grace of the gospel that it was witnessed to the meanest, and the poor were welcome to the knowledge of it; and of the incontestable truth and power of it that it was neither afraid nor ashamed to show itself to the greatest. The enemies of Paul objected against him that he preached something more than that men should repent, and turn to God, and do works meet for repentance. These indeed were but what the prophets of the old Testament had preached; but, besides these, he had preached Christ, and his death, and his resurrection, and this was what they quarrelled with him for, as appears by ch. xxv. 19, that he affirmed Jesus to be alive: "And so I did," says Paul, "and so I do, but therein also I say no other than that which Moses and the prophets said should come; and what greater honour can be done to them than to show that what they foretold is accomplished, and in the appointed season too--that what they said should come is come, and at the time they prefixed?" Three things they prophesied, and Paul preached:-- (1.) That Christ should suffer, that the Messiah should be a sufferer--pathetos; not only a man, and capable of suffering, but that, as Messiah, he should be appointed to sufferings; that his ignominious death should be not only consistent with, but pursuant of, his undertaking. The cross of Christ was a stumbling-block to the Jews, and Paul's preaching it was the great thing that exasperated them; but Paul stands to it that, in preaching that, he preached the fulfilling of the Old-Testament predictions, and therefore they ought not only not to be offended at what he preached, but to embrace it, and subscribe to it. (2.) That he should be the first that should rise from the dead; not the first in time, but the first in influence--that he should be the chief of the resurrection, the head, or principal one, protos ex anastaseos, in the same sense that he is called the first-begotten from the dead (Rev. i. 5), and the first-born from the dead, Col. i. 18. He opened the womb of the grave, as the first-born are said to do, and made way for our resurrection; and he is said to be the first-fruits of those that slept (1 Cor. xv. 20), for he sanctified the harvest. He was the first that rose from the dead to die no more; and, to show that the resurrection of all believers is in virtue of his, just when he arose many dead bodies of saints arose, and went into the holy city, Matt. xxvii. 52, 53. (3.) That he should show light unto the people, and to the Gentiles, to the people of the Jews in the first place, for he was to be the glory of his people Israel. To them he showed light by himself, and then to the Gentiles by the ministry of his apostles, for he was to be a light to enlighten those who sat in darkness. In this Paul refers to his commission (v. 18), To turn them from darkness to light. He rose from the dead on purpose that he might show light to the people, that he might give a convincing proof of the truth of his doctrine, and might send it with so much the greater power, both among Jews and Gentiles. This also was foretold by the Old-Testament prophets, that the Gentiles should be brought to the knowledge of God by the Messiah; and what was there in all this that the Jews could justly be displeased at?
Adam Clarke: Commentary on the Bible - 1831
26:12: Whereupon as I went to Damascus - See the whole account of the conversion of Saul of Tarsus explained at large, in the notes on Act 9:2 (note), etc.
Albert Barnes: Notes on the Bible - 1834
26:12: See this passage explained in the notes on Act 9:5, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:12: as: Act 9:1, Act 9:2, Act 22:5
with: Act 26:10; Kg1 21:8-10; Psa 94:20, Psa 94:21; Isa 10:1; Jer 26:8, Jer 29:26, Jer 29:27; Joh 7:45-48, Joh 11:57
John Gill
26:12 Whereupon as I went to Damascus,.... Being intent, upon the above said things, to punish the saints, compel them to blaspheme, imprison them, and even put them to death on account of these things; upon this errand and business he went to Damascus, the chief city of Syria, where he knew there were many that believed in Christ, who had removed from Jerusalem thither, on account of the persecution, or were settled there before:
with authority and commission from the chief priests; the Jewish sanhedrim, to bring those of them at Damascus bound to Jerusalem, in order to be punished, as in Acts 9:2 and which the Ethiopic version adds here.
John Wesley
26:12 Acts 9:2.
26:1326:13: զմիջաւո՛ւրբն ՚ի ճանապարհի տեսի՝ արքայ, յերկնից առաւել քան զլուսաւորութիւն արեգական՝ ծագեալ զինեւ լո՛յս, եւ զնոքօք որ ընդ իսն երթային[2804]։ [2804] Ոմանք. Զմէջաւուրբն։
13. կէսօրին, ճանապարհին, ո՛վ արքայ, տեսայ, որ երկնքից արեգակի լուսաւորութիւնից առաւել ուժեղ մի լոյս փայլատակեց իմ շուրջը եւ նրանց շուրջը, որ ինձ հետ էին գնում:
13 Կէսօրուան ատենը ճամբուն վրայ, ո՛վ արքայ, երկնքէն լոյս մը տեսայ արեւին լուսաւորութենէն աւելի՝ բոլորտիքս ծագած, նաեւ անոնց բոլորտիքը որոնք ինծի հետ կ’երթային։
զմիջաւուրբն ի ճանապարհի տեսի, արքայ, յերկնից առաւել քան զլուսաւորութիւն արեգական ծագեալ զինեւ լոյս, եւ զնոքօք որ ընդ իսն երթային:

26:13: զմիջաւո՛ւրբն ՚ի ճանապարհի տեսի՝ արքայ, յերկնից առաւել քան զլուսաւորութիւն արեգական՝ ծագեալ զինեւ լո՛յս, եւ զնոքօք որ ընդ իսն երթային[2804]։
[2804] Ոմանք. Զմէջաւուրբն։
13. կէսօրին, ճանապարհին, ո՛վ արքայ, տեսայ, որ երկնքից արեգակի լուսաւորութիւնից առաւել ուժեղ մի լոյս փայլատակեց իմ շուրջը եւ նրանց շուրջը, որ ինձ հետ էին գնում:
13 Կէսօրուան ատենը ճամբուն վրայ, ո՛վ արքայ, երկնքէն լոյս մը տեսայ արեւին լուսաւորութենէն աւելի՝ բոլորտիքս ծագած, նաեւ անոնց բոլորտիքը որոնք ինծի հետ կ’երթային։
zohrab-1805▾ eastern-1994▾ western am▾
26:1313: среди дня на дороге я увидел, государь, с неба свет, превосходящий солнечное сияние, осиявший меня и шедших со мною.
26:13  ἡμέρας μέσης κατὰ τὴν ὁδὸν εἶδον, βασιλεῦ, οὐρανόθεν ὑπὲρ τὴν λαμπρότητα τοῦ ἡλίου περιλάμψαν με φῶς καὶ τοὺς σὺν ἐμοὶ πορευομένους·
26:13. ἡμέρας (of-a-day) μέσης (of-middle) κατὰ (down) τὴν (to-the-one) ὁδὸν (to-a-way,"εἶδον, (I-had-seen,"βασιλεῦ, (Ruler-of,"οὐρανόθεν (sky-from,"ὑπὲρ (over) τὴν (to-the-one) λαμπρότητα (to-an-en-lampingness) τοῦ (of-the-one) ἡλίου (of-a-sun,"περιλάμψαν (to-having-lamped-about) με (to-me) φῶς (to-a-light) καὶ (and) τοὺς (to-the-ones) σὺν (together) ἐμοὶ (unto-ME) πορευομένους : ( to-traversing-of )
26:13. die media in via vidi rex de caelo supra splendorem solis circumfulsisse me lumen et eos qui mecum simul erantAt midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them that were in company with me.
13. at midday, O king, I saw on the way a light from heaven, above the brightness of the sun, shining round about me and them that journeyed with me.
26:13. at midday, O king, I and those who were also with me, saw along the way a light from heaven shining around me with a splendor greater than that of the sun.
26:13. At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me.
At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me:

13: среди дня на дороге я увидел, государь, с неба свет, превосходящий солнечное сияние, осиявший меня и шедших со мною.
26:13  ἡμέρας μέσης κατὰ τὴν ὁδὸν εἶδον, βασιλεῦ, οὐρανόθεν ὑπὲρ τὴν λαμπρότητα τοῦ ἡλίου περιλάμψαν με φῶς καὶ τοὺς σὺν ἐμοὶ πορευομένους·
26:13. die media in via vidi rex de caelo supra splendorem solis circumfulsisse me lumen et eos qui mecum simul erant
At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them that were in company with me.
26:13. at midday, O king, I and those who were also with me, saw along the way a light from heaven shining around me with a splendor greater than that of the sun.
26:13. At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:13: midday: Act 9:3, Act 22:6
above: Isa 24:23, Isa 30:26; Mat 17:2; Rev 1:16, Rev 21:23
John Gill
26:13 At midday, O king,.... So in Acts 12:6. This circumstance is omitted in Acts 9:3. King Agrippa is called upon by the apostle, to excite his attention to what he was about to relate, it being very wonderful, and of great importance.
I saw in the way; that is, to Damascus, when near the city;
a light from heaven; which descended from thence:
above the brightness of the sun; it was a greater light than that, or otherwise it could not have been discerned at noon, or have had the effect it had upon Saul, and his company. This account of the greatness of the light, is not in the other places where this narrative is given:
shining round about me: so in Acts 9:3
and them which journeyed with me; this is not mentioned in the other accounts.
John Wesley
26:13 O King - Most seasonably, in the height of the narration, does he thus fix the king's attention. Above the brightness of the sun - And no marvel. For what is the brightness of this created sun, to the Sun of righteousness, the brightness of the Father's glory?
26:1426:14: Եւ յամենեցուն մեր անկանելն յերկիր, լուա՛յ ձայն որ ասէր ցիս՝ Հեբրայեցւո՛ց բարբառովն. Սաւուղ Սաւուղ՝ զի՞ հալածես զիս. խի՛ստ է քեզ ընդդէմ խթանի՛ աքացել[2805]։ [2805] Ոմանք. Եւ ամենեցուն մեր անկեալ յերկիր... Եբրայեցւոց բար՛՛։
14. Եւ երբ մենք բոլորս գետին ընկանք, լսեցի մի ձայն, որ ինձ ասում էր եբրայերէն լեզուով. «Սաւո՛ւղ, Սաւո՛ւղ, ինչո՞ւ ես ինձ հալածում. քեզ համար խիստ դժուար է խթանի դէմ աքացել»:
14 Ու երբ մենք ամէնքս գետինը ինկանք, ձայն մը լսեցի, որ Եբրայական լեզուով ինծի կ’ըսէր. ‘Սաւո՛ւղ, Սաւո՛ւղ, ինչո՞ւ զիս կը հալածես. դժուար բան է քեզի՝ խթանի դէմ կից զարնել’։
Եւ յամենեցուն մեր անկանելն յերկիր, լուայ ձայն որ ասէր ցիս Հեբրայեցւոց բարբառովն. Սաւուղ, Սաւուղ, զի՞ հալածես զիս. խիստ է քեզ ընդդէմ խթանի աքացել:

26:14: Եւ յամենեցուն մեր անկանելն յերկիր, լուա՛յ ձայն որ ասէր ցիս՝ Հեբրայեցւո՛ց բարբառովն. Սաւուղ Սաւուղ՝ զի՞ հալածես զիս. խի՛ստ է քեզ ընդդէմ խթանի՛ աքացել[2805]։
[2805] Ոմանք. Եւ ամենեցուն մեր անկեալ յերկիր... Եբրայեցւոց բար՛՛։
14. Եւ երբ մենք բոլորս գետին ընկանք, լսեցի մի ձայն, որ ինձ ասում էր եբրայերէն լեզուով. «Սաւո՛ւղ, Սաւո՛ւղ, ինչո՞ւ ես ինձ հալածում. քեզ համար խիստ դժուար է խթանի դէմ աքացել»:
14 Ու երբ մենք ամէնքս գետինը ինկանք, ձայն մը լսեցի, որ Եբրայական լեզուով ինծի կ’ըսէր. ‘Սաւո՛ւղ, Սաւո՛ւղ, ինչո՞ւ զիս կը հալածես. դժուար բան է քեզի՝ խթանի դէմ կից զարնել’։
zohrab-1805▾ eastern-1994▾ western am▾
26:1414: Все мы упали на землю, и я услышал голос, говоривший мне на еврейском языке: Савл, Савл! что ты гонишь Меня? Трудно тебе идти против рожна.
26:14  πάντων τε καταπεσόντων ἡμῶν εἰς τὴν γῆν ἤκουσα φωνὴν λέγουσαν πρός με τῇ ἑβραΐδι διαλέκτῳ, σαοὺλ σαούλ, τί με διώκεις; σκληρόν σοι πρὸς κέντρα λακτίζειν.
26:14. πάντων ( of-all ) τε (also) καταπεσόντων ( of-having-had-fallen-down ) ἡμῶν (of-us) εἰς (into) τὴν (to-the-one) γῆν (to-a-soil) ἤκουσα (I-heard) φωνὴν (to-a-sound) λέγουσαν (to-forthing) πρός (toward) με (to-me) τῇ (unto-the-one) Ἐβραΐδι (unto-a-Hebrew) διαλέκτῳ (unto-forthable-through,"Σαούλ (Saoul) Σαούλ, (Saoul,"τί (to-what-one) με (to-me) διώκεις; (thou-pursue?"σκληρόν (Stiffened) σοι (unto-thee) πρὸς (toward) κέντρα (to-pricks) λακτίζειν. (to-kick-to)
26:14. omnesque nos cum decidissemus in terram audivi vocem loquentem mihi hebraica lingua Saule Saule quid me persequeris durum est tibi contra stimulum calcitrareAnd when we were all fallen down on the ground, I heard a voice speaking to me in the Hebrew tongue: Saul, Saul, why persecutest thou me? It is hard for thee to kick against the good.
14. And when we were all fallen to the earth, I heard a voice saying unto me in the Hebrew language, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the goad.
26:14. And when we had all fallen down to the ground, I heard a voice speaking to me in the Hebrew language: ‘Saul, Saul, why are you persecuting me? It is hard for you to kick against the goad.’
26:14. And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? [it is] hard for thee to kick against the pricks.
And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? [it is] hard for thee to kick against the pricks:

14: Все мы упали на землю, и я услышал голос, говоривший мне на еврейском языке: Савл, Савл! что ты гонишь Меня? Трудно тебе идти против рожна.
26:14  πάντων τε καταπεσόντων ἡμῶν εἰς τὴν γῆν ἤκουσα φωνὴν λέγουσαν πρός με τῇ ἑβραΐδι διαλέκτῳ, σαοὺλ σαούλ, τί με διώκεις; σκληρόν σοι πρὸς κέντρα λακτίζειν.
26:14. omnesque nos cum decidissemus in terram audivi vocem loquentem mihi hebraica lingua Saule Saule quid me persequeris durum est tibi contra stimulum calcitrare
And when we were all fallen down on the ground, I heard a voice speaking to me in the Hebrew tongue: Saul, Saul, why persecutest thou me? It is hard for thee to kick against the good.
26:14. And when we had all fallen down to the ground, I heard a voice speaking to me in the Hebrew language: ‘Saul, Saul, why are you persecuting me? It is hard for you to kick against the goad.’
26:14. And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? [it is] hard for thee to kick against the pricks.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:14: in: Act 21:40, Act 22:2
Saul: Act 9:4, Act 9:5, Act 22:7-9
hard: Pro 13:15; Zac 2:8, Zac 12:2; Co1 10:22
John Gill
26:14 And when we were all fallen to the earth,.... Saul, and the men that were with him, for fear of the divine Majesty, who by this extraordinary light was thought to be present: the other narratives only relate Saul's falling to the earth; how this is to be reconciled to their standing speechless, in Acts 9:7; see Gill on Acts 9:7.
I heard a voice speaking unto me, &c. See Gill on Acts 10:4. See Gill on Acts 10:5.
John Wesley
26:14 In the Hebrew tongue - St. Paul was not now speaking in Hebrew: when he was, Acts 23:7, he did not add, In the Hebrew tongue. Christ used this tongue both on earth and from heaven.
26:1526:15: Եւ ես ասեմ. Ո՞ ես Տէր։ Եւ Տէր ասէ. Ես եմ Յիսո՛ւս զոր դուն հալածես[2806]։ [2806] Յօրինակին պակասէր. Եւ ես ասեմ։ Ոմանք. Ո՞վ ես Տէր։
15. Եւ ես ասացի. «Ո՞վ ես, Տէ՛ր»: Տէրն ասաց. «Ես Յիսուսն եմ, որին դու հալածում ես.
15 Ես ալ ըսի. ‘Դուն ո՞վ ես, Տէ՛ր’։ Անիկա ըսաւ. ‘Ես եմ Յիսուսը, որ դուն կը հալածես.
Եւ ես ասեմ. Ո՞ ես, Տէր: Եւ Տէր ասէ. Ես եմ Յիսուս զոր դուն հալածես:

26:15: Եւ ես ասեմ. Ո՞ ես Տէր։ Եւ Տէր ասէ. Ես եմ Յիսո՛ւս զոր դուն հալածես[2806]։
[2806] Յօրինակին պակասէր. Եւ ես ասեմ։ Ոմանք. Ո՞վ ես Տէր։
15. Եւ ես ասացի. «Ո՞վ ես, Տէ՛ր»: Տէրն ասաց. «Ես Յիսուսն եմ, որին դու հալածում ես.
15 Ես ալ ըսի. ‘Դուն ո՞վ ես, Տէ՛ր’։ Անիկա ըսաւ. ‘Ես եմ Յիսուսը, որ դուն կը հալածես.
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26:1515: Я сказал: кто Ты, Господи? Он сказал: 'Я Иисус, Которого ты гонишь.
26:15  ἐγὼ δὲ εἶπα, τίς εἶ, κύριε; ὁ δὲ κύριος εἶπεν, ἐγώ εἰμι ἰησοῦς ὃν σὺ διώκεις.
26:15. ἐγὼ (I) δὲ (moreover) εἶπα (I-said,"Τίς (What-one) εἶ, (thou-be,"κύριε; (Authority-belonged?"ὁ (The-one) δὲ (moreover) κύριος (Authority-belonged) εἶπεν (it-had-said,"Ἐγώ (I) εἰμι (I-be) Ἰησοῦς (an-Iesous) ὃν (to-which) σὺ (thou) διώκεις: (thou-pursue)
26:15. ego autem dixi quis es Domine Dominus autem dixit ego sum Iesus quem tu persequerisAnd I said: Who art thou, Lord? And the Lord answered: I am Jesus whom thou persecutest.
15. And I said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest.
26:15. Then I said, ‘Who are you, Lord?’ And the Lord said, ‘I am Jesus, whom you are persecuting.
26:15. And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.
And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest:

15: Я сказал: кто Ты, Господи? Он сказал: 'Я Иисус, Которого ты гонишь.
26:15  ἐγὼ δὲ εἶπα, τίς εἶ, κύριε; ὁ δὲ κύριος εἶπεν, ἐγώ εἰμι ἰησοῦς ὃν σὺ διώκεις.
26:15. ego autem dixi quis es Domine Dominus autem dixit ego sum Iesus quem tu persequeris
And I said: Who art thou, Lord? And the Lord answered: I am Jesus whom thou persecutest.
26:15. Then I said, ‘Who are you, Lord?’ And the Lord said, ‘I am Jesus, whom you are persecuting.
26:15. And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:15: I am: Exo 16:8; Mat 25:40, Mat 25:45; Joh 15:20, Joh 15:21
John Gill
26:15 And I said, who art thou, Lord? and he said,.... Or "the Lord said", as the Alexandrian copy, the Vulgate Latin, and Syriac versions read,
I am Jesus whom thou persecutest; the Syriac and Ethiopic versions read, "Jesus of Nazareth"; See Gill on Acts 9:5.
26:1626:16: Այլ արի՛ եւ կա՛ց ՚ի վերայ ոտից քոց. զի վասն այսորիկ երեւեցայ քեզ՝ առնուլ զքեզ ՚ի ձեռն պաշտօնեայ եւ վկա՛յ որոց տեսերդ զիս, եւ որոց երեւեցայց քեզ[2807]. [2807] Ոմանք. Զի վասն այնորիկ եր՛՛... եւ որոց երեւեցայ քեզ։ Ուր Ոսկան. եւ որով երեւեցայց։
16. վե՛ր կաց ու կանգնի՛ր ոտքերիդ վրայ. ես քեզ երեւացի նրա համար, որ քեզ նշանակեմ պաշտօնեայ եւ վկայ այն բոլորի համար, որոնց մէջ ինձ տեսար եւ այն բաների համար, որոնցով պիտի երեւամ քեզ.
16 Բայց ելի՛ր ու ոտքի՛ կայնէ. վասն զի անոր համար քեզի երեւցայ, որ քեզ ձեռք առնեմ պաշտօնեայ եւ վկայ ընելու այն բաներուն՝ որոնք տեսար ու այն բաներուն որոնցմով պիտի երեւնամ քեզի,
Այլ արի եւ կաց ի վերայ ոտից քոց, զի վասն այսորիկ երեւեցայ քեզ առնուլ զքեզ ի ձեռն պաշտօնեայ եւ վկայ որոց տեսերդ [105]զիս. եւ որոց երեւեցայց քեզ:

26:16: Այլ արի՛ եւ կա՛ց ՚ի վերայ ոտից քոց. զի վասն այսորիկ երեւեցայ քեզ՝ առնուլ զքեզ ՚ի ձեռն պաշտօնեայ եւ վկա՛յ որոց տեսերդ զիս, եւ որոց երեւեցայց քեզ[2807].
[2807] Ոմանք. Զի վասն այնորիկ եր՛՛... եւ որոց երեւեցայ քեզ։ Ուր Ոսկան. եւ որով երեւեցայց։
16. վե՛ր կաց ու կանգնի՛ր ոտքերիդ վրայ. ես քեզ երեւացի նրա համար, որ քեզ նշանակեմ պաշտօնեայ եւ վկայ այն բոլորի համար, որոնց մէջ ինձ տեսար եւ այն բաների համար, որոնցով պիտի երեւամ քեզ.
16 Բայց ելի՛ր ու ոտքի՛ կայնէ. վասն զի անոր համար քեզի երեւցայ, որ քեզ ձեռք առնեմ պաշտօնեայ եւ վկայ ընելու այն բաներուն՝ որոնք տեսար ու այն բաներուն որոնցմով պիտի երեւնամ քեզի,
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26:1616: Но встань и стань на ноги твои; ибо Я для того и явился тебе, чтобы поставить тебя служителем и свидетелем того, что ты видел и что Я открою тебе,
26:16  ἀλλὰ ἀνάστηθι καὶ στῆθι ἐπὶ τοὺς πόδας σου· εἰς τοῦτο γὰρ ὤφθην σοι, προχειρίσασθαί σε ὑπηρέτην καὶ μάρτυρα ὧν τε εἶδές [με] ὧν τε ὀφθήσομαί σοι,
26:16. ἀλλὰ (other) ἀνάστηθι (thou-should-have-had-stood-up) καὶ (and) στῆθι ( thou-should-have-had-stood ) ἐπὶ ( upon ) τοὺς ( to-the-ones ) πόδας ( to-feet ) σου : ( of-thee ) εἰς (into) τοῦτο (to-the-ones-these) γὰρ (therefore) ὤφθην (I-was-beheld) σοι, (unto-thee," προχειρίσασθαί ( to-have-handled-before-to ) σε (to-thee) ὑπηρέτην (to-an-under-rower) καὶ (and) μάρτυρα (to-a-witness) ὧν ( of-which ) τε (also) εἶδές (thou-had-seen) με (to-me) ὧν ( of-which ) τε (also) ὀφθήσομαί (I-shall-be-beheld) σοι, (unto-thee,"
26:16. sed exsurge et sta super pedes tuos ad hoc enim apparui tibi ut constituam te ministrum et testem eorum quae vidisti et eorum quibus apparebo tibiBut rise up and stand upon thy feet: for to this end have I appeared to thee, that I may make thee a minister and a witness of those things which thou hast seen and of those things wherein I will appear to thee,
16. But arise, and stand upon thy feet: for to this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee;
26:16. But rise up and stand on your feet. For I appeared to you for this reason: so that I may establish you as a minister and a witness concerning the things that you have seen, and concerning the things that I will show to you:
26:16. But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee;
But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee:

16: Но встань и стань на ноги твои; ибо Я для того и явился тебе, чтобы поставить тебя служителем и свидетелем того, что ты видел и что Я открою тебе,
26:16  ἀλλὰ ἀνάστηθι καὶ στῆθι ἐπὶ τοὺς πόδας σου· εἰς τοῦτο γὰρ ὤφθην σοι, προχειρίσασθαί σε ὑπηρέτην καὶ μάρτυρα ὧν τε εἶδές [με] ὧν τε ὀφθήσομαί σοι,
26:16. sed exsurge et sta super pedes tuos ad hoc enim apparui tibi ut constituam te ministrum et testem eorum quae vidisti et eorum quibus apparebo tibi
But rise up and stand upon thy feet: for to this end have I appeared to thee, that I may make thee a minister and a witness of those things which thou hast seen and of those things wherein I will appear to thee,
26:16. But rise up and stand on your feet. For I appeared to you for this reason: so that I may establish you as a minister and a witness concerning the things that you have seen, and concerning the things that I will show to you:
26:16. But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-18: "Служителем и свидетелем..." - ср. I:8. Указание на равенство служения Павлова служению прочих апостолов, при том отличии, что Павел преимущественно посылается быть апостолом язычников.

"Что ты видел, и что Я открою тебе..." Павел видел Господа воскресшим и прославленным, посему и мог быть совершенно таким же свидетелем Его воскресения, как и прочие апостолы (III:15; 1Кор.IX:1; XV:4-9). (О том, что Господь действительно открывал волю Свою и в дальнейшей истории Павла, свидетельствуется, между прочим, в XX:17: и д. ; XXIII:11: и др. ).

"От народа иудейского и от язычников, к которым Я теперь посылаю тебя..." К которым посылаю - надо относить и к народу иудейскому, и к язычникам, как и видим во всей деятельности Павла, обращавшегося всюду сначала к иудеям и потом уже к язычникам (ср. XIII:46: иПар. ).

Тьма и свет - образы духовного состояния человека - во власти сатаны (князя тьмы) и в благодатном Царстве Бога - Отца светов. Первое состояние - под властью князя тьмы - состояние неведения истины Божией и сознательного от нее отчуждения, конец чего - вечная гибель; второе - состояние благодатного просвещения светом Божественной истины, в сыновней близости к Богу Отцу и вечном блаженстве со всеми святыми (ср. XX:32).
Adam Clarke: Commentary on the Bible - 1831
26:16: But rise, etc. - The particulars mentioned here, and in the two following verses, are not given in Act 9:1-9, nor in Act 22:6-11, where he gives an account of his conversion. He has detailed the different circumstances of that important event, as he saw it necessary; and perhaps there were several others which then took place, that he had no opportunity of mentioning, because there was nothing in succeeding occurrences which rendered it necessary to produce them.
To make thee a minister - Ὑπηρετην, An under-rower; that is, one who is under the guidance and authority of another; an assistant, or servant. So Paul was to act solely under the authority of Jesus Christ; and tug hard at the oar, in order to bring the vessel, through the tempestuous ocean, to the safe harbour. See the concluding observations on John 6 (note).
And a witness - Μαρτυρα, A martyr. Though this word literally means a witness, yet we apply it only to such persons as have borne testimony to the truth of God at the hazard and expense of their lives. In this sense, also, ancient history states St. Paul to have been a witness; for it is said he was beheaded at Rome, by the command of Nero.
In the which I will appear - Here Christ gives him to understand that he should have farther communications from himself; and this may refer either to those interpositions of Divine Providence by which he was so often rescued from destruction, or to those encouragements which he received in dreams, visions, trances, etc., or to that general inspiration under which he was enabled to apprehend and reveal the secret things of God, for the edification of the Church. To all of which may be added that astonishing power by which he was so often enabled to work miracles for the confirmation of the truth.
Albert Barnes: Notes on the Bible - 1834
26:16: But rise ... - The particulars mentioned in this verse and the two following are not recorded in the account of Paul's conversion in Acts 9; but it is not improbable that many circumstances may have occurred which are not recorded. Paul dwells on them here at length in order particularly to show his authority for doing what he had done in preaching to the Gentiles.
To make thee a minister - A minister of the gospel; a preacher of the truth.
And a witness - See the notes on Act 22:15.
Which thou hast seen - On the road to Damascus; that is, of the Lord Jesus, and of the fact that he was risen from the dead.
And of those things ... - Of those further manifestations of my person, purposes, and will, which I will yet make to you. It is evident from this that the Lord Jesus promised to manifest himself to Paul in his ministry, and to make to him still further displays of his will and glory. Compare Act 22:17-18. This was done by his rescuing him from destruction and danger; by inspiration; by the growing and expanding view which Paul was permitted to take of the character and perfections of the Lord Jesus. In this we see that it is the duty of ministers to bear witness not only to the truth of religion in general, or of that which they can demonstrate by argument, but more especially of that which they experience in their own hearts, and which they understand by having themselves been the subjects of it. No man is qualified to enter the ministry who has not a personal saving view of the glory and perfections of the Lord Jesus, and who does not go to his work as a witness of those things which he has felt; and no man enters the ministry with these feelings who has not, as Paul had, a promise that he shall see still brighter displays of the perfections of the Saviour, and be permitted to advance in the knowledge of him and of his work. The highest personal consolation in this work is the promise of being admitted to ever-growing and expanding views of the glory of the Lord Jesus, and of experiencing his presence, guidance, and protection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:16: rise: Act 9:6-9, Act 22:10
to make: Act 9:15, Act 9:16, Act 13:1-4, Act 22:14, Act 22:15
a minister: Act 1:17, Act 1:25, Act 6:4, Act 20:24, Act 21:19; Rom 1:5, Rom 15:16; Co2 4:1, Co2 5:18; Eph 3:7, Eph 3:8; Col 1:7, Col 1:23, Col 1:25; Th1 3:2; Ti1 1:12, Ti1 4:6; Ti2 4:5
in the: Act 18:9, Act 18:10, Act 22:17-21, Act 23:11, Act 27:23, Act 27:24; Co2 12:1-7; Gal 1:12, Gal 2:2
John Gill
26:16 But rise and stand upon thy feet,.... This, and what follows in this and the two next verses, are not in any of the former accounts; and these words are used not only because Saul was fallen to the earth, and are an encouragement to rise up, and stand corporeally, but to take heart, and be of good cheer; for though he had acted so vile and cruel a part by Christ, and his people, yet he had designs of grace, and good will to him; and this appearance was not for his destruction, but for his honour, comfort, and usefulness:
for I have appeared unto thee for this purpose; not to take vengeance for past offences, but for the ends hereafter mentioned: and this appearance of Christ was real, corporeal, and personal, and not imaginary, or merely visionary and intellectual; and it was to this sight of Christ he more than once refers, partly in proof of Christ's resurrection from the dead, and partly to demonstrate the truth of his apostleship, 1Cor 9:1.
to make thee a minister and a witness, both of those things which thou hast seen, and of those things in the which I will appear unto thee; so that he was an apostle, not of men, nor by man, but by Jesus Christ, as he himself says, Gal 1:1. He was a minister, not of man's making, but of Christ's; and they are the only true ministers of the Gospel, who are made by Christ, who have their mission and commission, their qualifications, gifts, and abilities, their doctrine, work, and wages from him: and the apostle's work, as a minister, was to be a witness; it was to testify what he had seen of Christ corporeally; and what knowledge of his person, office, and grace was now communicated to him by the spirit of wisdom and revelation; and what should hereafter be made known to him, either mediately by Ananias, or immediately by Christ and his Spirit; for the apostle had after appearances, visions, and revelations; see Acts 22:17.
Robert Jamieson, A. R. Fausset and David Brown
26:16 But rise, &c.--Here the apostle appears to condense into one statement various sayings of his Lord to him in visions at different times, in order to present at one view the grandeur of the commission with which his Master had clothed him [ALFORD].
a minister . . . both of these things which thou hast seen--putting him on a footing with those "eye-witnesses and ministers of the word" mentioned in Lk 1:2.
and of those in which I will appear to thee--referring to visions he was thereafter to be favored with; such as Acts 18:9-10; Acts 22:17-21; Acts 23:11; 2Cor 12:1-10, &c. (Gal 1:12).
26:1726:17: փրկել զքեզ ՚ի ժողովրդենէդ եւ ՚ի հեթանոսաց՝ յորս ես առաքեցից զքեզ[2808]. [2808] Յօրինակին պակասէր. Յորս ես առա՛՛։
17. ես քեզ կը փրկեմ ժողովրդիցդ եւ հեթանոսներից, որոնց մէջ քեզ կ’ուղարկեմ,
17 Քեզ ազատելով այդ ժողովուրդէն ու հեթանոսներէն, որոնց հիմա քեզ կը ղրկեմ,
փրկել զքեզ ի ժողովրդենէդ եւ ի հեթանոսաց, յորս ես առաքեցից զքեզ:

26:17: փրկել զքեզ ՚ի ժողովրդենէդ եւ ՚ի հեթանոսաց՝ յորս ես առաքեցից զքեզ[2808].
[2808] Յօրինակին պակասէր. Յորս ես առա՛՛։
17. ես քեզ կը փրկեմ ժողովրդիցդ եւ հեթանոսներից, որոնց մէջ քեզ կ’ուղարկեմ,
17 Քեզ ազատելով այդ ժողովուրդէն ու հեթանոսներէն, որոնց հիմա քեզ կը ղրկեմ,
zohrab-1805▾ eastern-1994▾ western am▾
26:1717: избавляя тебя от народа Иудейского и от язычников, к которым Я теперь посылаю тебя
26:17  ἐξαιρούμενός σε ἐκ τοῦ λαοῦ καὶ ἐκ τῶν ἐθνῶν, εἰς οὓς ἐγὼ ἀποστέλλω σε
26:17. ἐξαιρούμενός ( lifting-out-unto ) σε ( to-thee ) ἐκ (out) τοῦ (of-the-one) λαοῦ (of-a-people) καὶ (and) ἐκ ( out ) τῶν ( of-the-ones ) ἐθνῶν , ( of-nations ," εἰς ( into ) οὓς ( to-which ) ἐγὼ ( I ) ἀποστέλλω ( I-setteth-off ) σε ( to-thee ,"
26:17. eripiens te de populo et gentibus in quas nunc ego mitto teDelivering thee from the people and from the nations unto which now I send thee:
17. delivering thee from the people, and from the Gentiles, unto whom I send thee,
26:17. rescuing you from the people and the nations to which I am now sending you,
26:17. Delivering thee from the people, and [from] the Gentiles, unto whom now I send thee,
Delivering thee from the people, and [from] the Gentiles, unto whom now I send thee:

17: избавляя тебя от народа Иудейского и от язычников, к которым Я теперь посылаю тебя
26:17  ἐξαιρούμενός σε ἐκ τοῦ λαοῦ καὶ ἐκ τῶν ἐθνῶν, εἰς οὓς ἐγὼ ἀποστέλλω σε
26:17. eripiens te de populo et gentibus in quas nunc ego mitto te
Delivering thee from the people and from the nations unto which now I send thee:
26:17. rescuing you from the people and the nations to which I am now sending you,
26:17. Delivering thee from the people, and [from] the Gentiles, unto whom now I send thee,
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
26:17: Delivering thee from the people - From the Jews - and from the Gentiles, put here in opposition to the Jews; and both meaning mankind at large, wheresoever the providence of God might send him. But he was to be delivered from the malice of the Jews, that he might be sent with salvation to the Gentiles.
Albert Barnes: Notes on the Bible - 1834
26:17: Delivering thee from the people - From the Jewish people. This implied that he would be persecuted by them, and that the Lord Jesus would interpose to rescue him.
And from the Gentiles - This also implied that he would be persecuted and opposed by them - a prospect which was verified by the whole course of his ministry. Yet in all he experienced, according to the promise, the support and the protection of the Lord Jesus. This was expressed in a summary manner in Luk 9:16.
Unto whom now I send thee - Act 22:21. As the opposition of the Jews arose mainly from the fact that he had gone among the Gentiles, it was important to bring this part of his commission into full view before Agrippa, and to show that the same Saviour who had miraculously converted him had commanded him to go and preach to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:17: Delivering: Act 9:23-25, Act 9:29, Act 9:30, Act 13:50, Act 14:5, Act 14:6, Act 14:19, Act 14:20, Act 16:39, Act 17:10, Act 17:14, Act 18:10, Act 18:12-16; Act 19:28-41, Act 21:28-36, Act 22:21, Act 22:22, Act 23:10-24, Act 25:3, Act 25:9-11, Act 27:42-44; Psa 34:19, Psa 37:32, Psa 37:33; Co2 1:8-10, Co2 4:8-10, Co2 11:23-26; Ti2 3:11, Ti2 4:16, Ti2 4:17
the Gentiles: Act 9:15, Act 22:21, Act 28:28; Rom 11:13, Rom 15:16; Gal 2:9; Eph 3:7, Eph 3:8; Ti1 2:7; Ti2 1:11, Ti2 4:17
John Gill
26:17 Delivering thee from the people,.... That is, the people of the Jews, as they are distinguished from the Gentiles; and so the Syriac version, and two of Beza's copies, and two of Stephens's, read; for the Lord knew, that as soon as ever Saul was converted and professed his name, and preached his Gospel, the people of the Jews would immediately become his implacable enemies, and seek to destroy him; wherefore he promises him before hand deliverance, and security from them:
and from the Gentiles, unto whom now I send thee; to both Jews and Gentiles; to the Jews first, and then to the Gentiles; which method the apostle observed, and which course he steered, until the Jews put away the Gospel from them; and then he turned to the Gentiles, to whom he chiefly preached, as their apostle, and was saved from many dangers among them, as is here promised.
John Wesley
26:17 Delivering thee from the people - The Jews and the Gentiles, to whom, both Jews and Gentiles, I now send thee - Paul gives them to know, that the liberty he enjoys even in bonds, was promised to him, as well as his preaching to the Gentiles. I, denotes the authority of the sender. Now, the time whence his mission was dated. For his apostleship, as well as his conversion, commenced at this moment.
Robert Jamieson, A. R. Fausset and David Brown
26:17 Delivering thee from the people--the Jews.
and from the Gentiles--He was all along the object of Jewish malignity, and was at that moment in the hands of the Gentiles; yet he calmly reposes on his Master's assurances of deliverance from both, at the same time taking all precautions for safety and vindicating all his legal rights.
unto whom now I send thee--The emphatic "I" here denotes the authority of the Sender [BENGEL].
26:1826:18: բանա՛լ զաչս նոցա, դարձուցանե՛լ ՚ի խաւարէ՝ ՚ի լոյս, եւ յիշխանութենէ Սատանայի՝ յԱստուած. առնուլ նոցա զթողութիւն մեղաց, եւ վիճակ ընդ սուրբսն հաւատովքն որ յիս։
18. որպէսզի բանաս նրանց աչքերը, նրանց դարձնես խաւարից դէպի լոյս եւ սատանայի իշխանութիւնից՝ դէպի Աստուած, որպէսզի նրանք մեղքերի թողութիւն ստանան եւ սրբերի հետ ժառանգութեան բաժին՝ իմ հանդէպ ունեցած հաւատով»:
18 Անոնց աչքերը բանալու, խաւարէն լոյսի ու Սատանային իշխանութենէն Աստուծոյ դարձնելու, որպէս զի անոնք մեղքերու թողութիւն գտնեն եւ սուրբերուն հետ մասնակից ըլլան ինծի հաւատալով’»։
բանալ զաչս նոցա, դարձուցանել ի խաւարէ ի լոյս, եւ յիշխանութենէ Սատանայի` յԱստուած. առնուլ նոցա զթողութիւն մեղաց, եւ վիճակ ընդ սուրբս հաւատովքն որ յիս:

26:18: բանա՛լ զաչս նոցա, դարձուցանե՛լ ՚ի խաւարէ՝ ՚ի լոյս, եւ յիշխանութենէ Սատանայի՝ յԱստուած. առնուլ նոցա զթողութիւն մեղաց, եւ վիճակ ընդ սուրբսն հաւատովքն որ յիս։
18. որպէսզի բանաս նրանց աչքերը, նրանց դարձնես խաւարից դէպի լոյս եւ սատանայի իշխանութիւնից՝ դէպի Աստուած, որպէսզի նրանք մեղքերի թողութիւն ստանան եւ սրբերի հետ ժառանգութեան բաժին՝ իմ հանդէպ ունեցած հաւատով»:
18 Անոնց աչքերը բանալու, խաւարէն լոյսի ու Սատանային իշխանութենէն Աստուծոյ դարձնելու, որպէս զի անոնք մեղքերու թողութիւն գտնեն եւ սուրբերուն հետ մասնակից ըլլան ինծի հաւատալով’»։
zohrab-1805▾ eastern-1994▾ western am▾
26:1818: открыть глаза им, чтобы они обратились от тьмы к свету и от власти сатаны к Богу, и верою в Меня получили прощение грехов и жребий с освященными'.
26:18  ἀνοῖξαι ὀφθαλμοὺς αὐτῶν, τοῦ ἐπιστρέψαι ἀπὸ σκότους εἰς φῶς καὶ τῆς ἐξουσίας τοῦ σατανᾶ ἐπὶ τὸν θεόν, τοῦ λαβεῖν αὐτοὺς ἄφεσιν ἁμαρτιῶν καὶ κλῆρον ἐν τοῖς ἡγιασμένοις πίστει τῇ εἰς ἐμέ.
26:18. ἀνοῖξαι ( to-have-opened-up ) ὀφθαλμοὺς ( to-eyes ) αὐτῶν, (of-them,"τοῦ (of-the-one) ἐπιστρέψαι (to-have-beturned-upon) ἀπὸ ( off ) σκότους ( of-an-obscurity ) εἰς ( into ) φῶς ( to-a-light ) καὶ (and) τῆς (of-the-one) ἐξουσίας (of-a-being-out-unto) τοῦ (of-the-one) Σατανᾶ (of-a-satanas) ἐπὶ (upon) τὸν (to-the-one) θεόν, (to-a-Deity,"τοῦ (of-the-one) λαβεῖν (to-have-had-taken) αὐτοὺς (to-them) ἄφεσιν (to-a-sending-off) ἁμαρτιῶν (of-un-adjustings-along-unto) καὶ (and) κλῆρον (to-a-lot) ἐν (in) τοῖς (unto-the-ones) ἡγιασμένοις ( unto-having-had-come-to-be-hallow-belonged-to ) πίστει (unto-a-trust) τῇ (unto-the-one) εἰς (into) ἐμέ. (to-ME)
26:18. aperire oculos eorum ut convertantur a tenebris ad lucem et de potestate Satanae ad Deum ut accipiant remissionem peccatorum et sortem inter sanctos per fidem quae est in meTo open their eyes, that they may be converted from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a lot among the saints, by the faith that is in me.
18. to open their eyes, that they may turn from darkness to light, and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in me.
26:18. in order to open their eyes, so that they may be converted from darkness to light, and from the power of Satan to God, so that they may receive the remission of sins and a place among the saints, through the faith that is in me.’
26:18. To open their eyes, [and] to turn [them] from darkness to light, and [from] the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.
To open their eyes, [and] to turn [them] from darkness to light, and [from] the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me:

18: открыть глаза им, чтобы они обратились от тьмы к свету и от власти сатаны к Богу, и верою в Меня получили прощение грехов и жребий с освященными'.
26:18  ἀνοῖξαι ὀφθαλμοὺς αὐτῶν, τοῦ ἐπιστρέψαι ἀπὸ σκότους εἰς φῶς καὶ τῆς ἐξουσίας τοῦ σατανᾶ ἐπὶ τὸν θεόν, τοῦ λαβεῖν αὐτοὺς ἄφεσιν ἁμαρτιῶν καὶ κλῆρον ἐν τοῖς ἡγιασμένοις πίστει τῇ εἰς ἐμέ.
26:18. aperire oculos eorum ut convertantur a tenebris ad lucem et de potestate Satanae ad Deum ut accipiant remissionem peccatorum et sortem inter sanctos per fidem quae est in me
To open their eyes, that they may be converted from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a lot among the saints, by the faith that is in me.
26:18. in order to open their eyes, so that they may be converted from darkness to light, and from the power of Satan to God, so that they may receive the remission of sins and a place among the saints, through the faith that is in me.’
26:18. To open their eyes, [and] to turn [them] from darkness to light, and [from] the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.
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
26:18: To open their eyes - To be the instrument of informing their understanding in the things of God.
To turn them from darkness to light - From heathenism and superstition to the knowledge and worship of the true God.
From the power of Satan unto God - Της εξουσιας του Σατανα, From the authority and domination of Satan; for as the kingdom of darkness is his kingdom, so those who live in this darkness are under his dominion; and he has authority and right over them. The blessed Gospel of Christ is the means of bringing the soul from this state of spiritual darkness and wretchedness to the light and liberty of the children of God; and thus they are brought from under the power and authority of Satan, to be under the power and authority of God.
That they may receive forgiveness of sins - That all their sins may be pardoned, and their souls sanctified; for nothing less is implied in the phrase, αφεσις ἁμαρτιων, which signifies the taking away or removal of sins.
And inheritance - By remission of sins, i.e. the removal of the guilt and pollution of sin, they become children of God; and, if children, then heirs; for the children of the heavenly family shall alone possess the heavenly estate. And as the inheritance is said to be among them that are Sanctified, this is a farther proof that αφεσις ἁμαρτιων signifies, not only the forgiveness of sins, but also the purification of the heart.
By faith that is in me - By believing on Christ Jesus, as dying for their offenses, and rising again for their justification. Thus we see that not only this salvation comes through Christ, but that it is to be received by faith; and, consequently, neither by the merit of works, nor by that of suffering.
Albert Barnes: Notes on the Bible - 1834
26:18: To open their eyes - To enlighten or instruct them. Ignorance is represented by the eyes being closed, and the instruction of the gospel by the opening of the eyes. See Eph 1:18.
And to turn them from darkness to light - From the darkness of paganism and sin to the light and purity of the gospel. Darkness is an emblem of ignorance and of sin, and the pagan nations are often represented as sitting in darkness. Compare the Mat 4:16 note; Joh 1:4-5 notes.
And from the power of Satan - From the dominion of Satan. Compare Col 1:13; Pe1 2:9. See the notes on Joh 12:31; Joh 16:11. Satan is thus represented as the prince of this world, the ruler of the darkness of this world, the prince of the power of the air, etc. The pagan world, lying in sin and superstition, is represented as under his control; and this passage teaches, doubtless, that the great mass of the people of this world are the subjects of the kingdom of Satan, and are led captive by him at his will.
Unto God - To the obedience of the one living and true God.
That they may receive forgiveness of sins - Through the merits of that Saviour who died - that thus the partition wall between the Jews and the Gentiles might be broken down, and all might be admitted to the same precious privileges of the favor and mercy of God. Compare the notes on Act 2:38.
And inheritance - An heirship, or lot κλῆρον klē ron: that they might be entitled to the privileges and favors of the children of God. See the notes on Act 20:32.
Which are sanctified - Among the saints; the children of God. See the notes on Act 20:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:18: open: Act 9:17, Act 9:18; Psa 119:18, Psa 146:8; Isa 29:18, Isa 32:3, Isa 35:5, Isa 42:7, Isa 43:8; Luk 4:18; Luk 24:45; Joh 9:39; Co2 4:4, Co2 4:6; Eph 1:18
and to: Act 26:23, Act 13:47; Isa 9:2, Isa 49:6, Isa 60:1-3; Mal 4:2; Mat 4:16, Mat 6:22, Mat 6:23; Luk 1:79; Luk 2:32; Joh 1:4-9, Joh 3:19, Joh 8:12, Joh 9:5, Joh 12:35, Joh 12:36; Co2 4:6, Co2 6:14; Eph 1:18; Eph 4:18, Eph 5:8, Eph 5:14; Th1 5:4-8; Pe1 2:9, Pe1 2:25; Jo1 2:8, Jo1 2:9
and from: Isa 49:24, Isa 49:25, Isa 53:8-12; Luk 11:21, Luk 11:22; Col 1:13; Ti2 2:26; Heb 2:14, Heb 2:15; Jo1 3:8, Jo1 5:19; Pe1 2:9; Rev 20:2, Rev 20:3
that they: Act 2:38, Act 3:19, Act 5:31, Act 10:43, Act 13:38, Act 13:39; Psa 32:1, Psa 32:2; Luk 1:77, Luk 24:47; Rom 4:6-9; Co1 6:10, Co1 6:11; Eph 1:7; Col 1:14; Jo1 1:9, Jo1 2:12
inheritance: Act 20:32; Rom 8:17; Eph 1:11, Eph 1:14; Col 1:12; Heb 9:15; Jam 2:5; Pe1 1:4
sanctified: Act 20:32; Joh 17:17; Co1 1:2, Co1 1:30, Co1 6:11; Tit 3:5, Tit 3:6; Heb 10:10, Heb 10:14; Jde 1:1; Rev 21:27
faith: Act 15:9; Joh 4:10, Joh 4:14, Joh 7:38, Joh 7:39; Rom 5:1, Rom 5:2; Gal 2:20, Gal 3:2, Gal 3:14; Eph 2:8; Heb 11:6
Geneva 1599
26:18 (5) To open their eyes, [and] to turn [them] from darkness to light, and [from] the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.
(5) The end of the Gospel is to save those who are brought to the knowledge of Christ, and are justified and sanctified in him, being laid hold on by faith.
John Gill
26:18 To open their eyes,.... The eyes of their understanding, which were shut, and darkened, and blind: one copy reads, "the eyes of the blind"; and the Ethiopic version renders it, "the eyes of their heart"; and to have them opened, is to have them enlightened, to see their lost state and condition by nature, the exceeding sinfulness of sin, the plague of their own hearts, the impurity of nature, the impotence of man to that which is spiritually good, the imperfection of obedience, and the insufficiency of a man's righteousness to justify him before God; and to see where help is laid, and where salvation is; to behold Christ as the only able, willing, complete, and suitable Saviour; to see that there is life and righteousness, peace, pardon, grace, and glory in him; and to have an insight into the doctrines of the Gospel, and a glimpse of the invisible things of another world. Now though this is all the work of the Spirit, by whom only the eyes of the understanding are enlightened; yet this is ascribed to the apostle, not as the efficient cause, but as the instrument and means through preaching of the Gospel, which the Spirit of God would, and did make use of:
and to turn them from darkness to light; or "that they might be turned", as the Vulgate Latin, and all the Oriental versions render it: by "darkness" is meant, the darkness of nature, the darkness of sin, of ignorance, and unbelief, in which all men by nature are; who are in the dark about, and are ignorant of God, and the perfections of his nature; and about sin, and the evil there is in it, and that comes by it; and the way of peace, righteousness, and salvation by Christ; and the work of the spirit in regeneration and sanctification upon the heart; and about the Scriptures of truth, and the doctrines of the Gospel, and what will be their state and portion in another world; they do not know where they are, what they are, nor where they are going: and in the effectual calling this darkness is in a great measure removed, and they are turned to light; to God, who is light itself, and to Christ, the light of the world, and to the light of the word, and to a participation of the light of grace here, in which they see light, and behold the above things, and of the light of glory hereafter. This is a phrase used by the Jews, at the time of the passover, when they praise the Lord, and give thanks unto him for the wonders he wrought for their fathers and for them, as that he had brought them out of bondage to liberty, and from sorrow to joy, and , "from darkness to a great light" (e). Conversion is the end of the Gospel ministry, and illumination is necessary to it; yea, it lies in a turn from darkness to light, as is here expressed: and this conversion is not a mere external one, or a reformation of manners; this is indeed sometimes called a conversion, and is a man's turning from the evil of his ways, from a vicious life and conversation, to a sober way of living, and is often brought about through the ministry of the word; but then this may be where true conversion is not, and where there is no special illumination of the Spirit, nor any true spiritual light; and there may be a turning again to the former course of life; besides, this external conversion, when it is right and genuine, is the fruit and effect of inward conversion, or true grace, and is at most but the evidence of it: nor is it a conversion to a doctrine in a professional way; men may be converted in this sense, and remain wicked; they may have the form, but not the power of godliness; know the doctrine and profess it, and yet be strangers to the experience of it: nor does it design a restoration after backslidings; which sometimes goes by the name of conversion, such as was Peter's after his fall; but the first work of conversion is here meant, which is internal, and is a turn of the hearts of men; and is not the work of man, but of God, who has the hearts of all in his hands, and can turn them as he pleases; and is what man is passive in, he does not turn himself, but is turned by the Lord; though ministers may be, and are instruments in it. It follows,
and from the power of Satan unto God: this power of Satan regards not his power over the rest of the devils, whose prince and head he is; hence he is called the prince of devils, and the prince of the power of the air; but his power over the world of men, which he has by usurpation, and therefore is called the prince of the world; but not his power over the bodies of men, by possessing them, inflicting diseases, and death itself upon them, nor over their estates; all which is only by permission of God, whenever he exercises it; but over the souls of men, in whom he rules as in his own kingdom: he is the strong man armed, and the hearts of men are his palaces, which are guarded with devils and unclean lusts; when all the goods are kept in peace by him, there is no concern about sin, no inquiry after salvation, no dread of the curses of the law, nor fear of hell and damnation, but all in the utmost security: and he not only dwells in the hearts of unregenerate persons, but he works effectually there; by stirring up their corruptions, putting ill things into their minds, and instigating them against true spiritual and powerful religion, and the professors of it: he has power over the minds of them that believe not, to blind them, by keeping them in blindness, and increasing it; which he does by diverting their minds from hearing the Gospel; and whilst hearing it, by filling them with enmity against it. Moreover, they are led by him as captives at his will; they are in his power, as the bird is in the snare of the fowler, and as a prisoner in the hands of a jailer; and are entirely at his beck and command, and do his lusts, and obey his will: and this also may have a particular respect to the power and authority which he exercised over the Heathens, before the Gospel came among them; Satan usurped a power over the Gentile world, and took upon him to be the god of it; and for many hundred of years was worshipped in their idols; and he held them fast bound unto him in the fetters of ignorance, superstition, and idolatry; but now the Gospel was sent among them to free them from this power and tyranny of his; and it was made effectual to the turning of multitudes of them from him, and subjection to him, which is done in the effectual calling of every person; not that Satan then has no more power over them to tempt and distress them, but not to rule over them, and lead them about at pleasure, and much less to devour and destroy them: and then also are they turned to God, to have true knowledge of him, and an hearty desire after him, which they had not before; and to a love of him, whose hearts before were enmity to him; and to believe in him, and trust in him as the God of providence, and of grace; and to have communion with him; and to be subject to his government, and yield a cheerful obedience to him, both externally and internally.
That they may receive forgiveness of sins: as an act of God's free grace, through the blood of Christ, which was shed for it; and which free and full forgiveness of sins is published in the Gospel, that whoever believes in Christ, may by faith receive it. This is what every enlightened soul sees it needs, and is desirous of; it is the first thing it wants, and asks at the hands of God; and nothing can be more suitable to its case, and welcome to it; and this is the good news which is declared in the ministry of the Gospel: and it is had in a way of receiving; for it is not purchased with money, nor procured by the merits of men; but is a gift of God, which is received by the hand of faith into the conscience of the enlightened sinner; the consequences of which are peace, joy, and comfort.
And inheritance among them which are sanctified by faith that is in one: by the "inheritance" is meant, either something enjoyed now, as God himself, who is the portion of his people, and the lot of their inheritance; or a part and interest in Christ, who is that good part and portion, and which shall never be taken away; and the blessings of grace in him, which, besides forgiveness of sins, are peace with God, a justifying righteousness, and adopting grace: or rather eternal glory and happiness hereafter is here designed, which is called an "inheritance" or "lot", in allusion to the land of Canaan, which was distributed by lot; not that heaven is a casual thing; but it signifies that every Israelite indeed will have their share and portion in it. There are many things which show an agreement between heaven, and the land of Canaan; that was a goodly land, and ready prepared for the Israelites; and so heaven is the better country, and the city and kingdom God has prepared for his people from the foundation of the world: a wilderness was passed through first, and many battles fought before it was possessed; the people of God pass through the wilderness of this world, and fight the good fight of faith, and then enter into rest: the Israelites were introduced into it, not by Moses, but by Joshua; and saints get to heaven, not by the works of the law, but by Christ the Saviour, another Jesus or Joshua: and lastly, Canaan was a place of rest; and so is heaven. Moreover, it may be so called, in allusion to inheritances among men, though it vastly exceeds all earthly ones, being incorruptible, undefiled, which fadeth not away, reserved in the heavens; yet it bears some likeness to them; it is what is bequeathed to the children of God by their heavenly Father, and comes to them through the death of Christ the testator, and is for ever: it is neither purchased nor acquired, but is freely given; belongs only to the children of God, and is their Father's free gift unto them, and is only enjoyed by such who are "sanctified"; and it lies among them, and will be jointly and equally possessed by them. The heirs of salvation are said to be sanctified in different senses; they are sanctified by God the Father in eternal election, being separated from others, and chosen through sanctification to it; and they are sanctified "in" and "by" the Lord Jesus Christ: they are sanctified in him representatively, he being the covenant head of his people, has all grace, and so all holiness in him for them, which is perfect and complete; and this is the source of all that holiness that is in them, and which they have communicated to them by virtue of their union to him; and also they are sanctified "in" him through the imputation of the holiness of his human nature to them, which is a branch of their justification before God; and they are sanctified by him meritoriously, or by his blood, through which their sins are expiated, and fully atoned for; and so in this sense they are sanctified by it: and they are sanctified internally by the Spirit of God, who in regeneration produces principles of grace and holiness in them, which were not there before; man was originally possessed of a perfect moral holiness, but through sin is become an unholy creature; and in the same state and condition are the children of God by nature, as others, and need the sanctifying influences of the divine Spirit to make them meet for the undefiled inheritance: and this inheritance these sanctified ones receive by faith now, as they do the forgiveness of their sins; that is, they now receive by faith the promise of the inheritance, and the earnest and pledge of it, and their right unto it, and claim upon it: for the phrase,
by faith that is in me, is not to be connected with the word "sanctified", but with the word "receive", in the preceding clause; and has respect to both benefits, which it receives from Christ, the object of it here expressed; for it is not any faith, but faith which is in Christ, by which these blessings of grace are received and enjoyed: and the whole of this shows the great ends and usefulness of the Gospel ministry.
(e) Haggada Shel Pesach, p. 23. Maimon. Hilchot Chametz Umetza, c. 8. sect. 5.
John Wesley
26:18 To open - He opens them, who sends Paul; and he does it by Paul who is sent; their eyes - Both of the Jews and Gentiles: that they may turn - Through the power of the Almighty, from the spiritual darkness wherein they were involved, to the light of Divine knowledge and holiness, and from the power of Satan, who now holds them in sin, guilt, and misery, to the love and happy service of God: that they may receive through faith - (He seems to place the same blessings in a fuller light,) pardon, holiness, and glory.
Robert Jamieson, A. R. Fausset and David Brown
26:18 To open their eyes, and to turn them from darkness to light--rather, "that they may turn" (as in Acts 26:20), that is, as the effect of their eyes being opened. The whole passage leans upon Is 61:1 (Lk 4:18).
and from the power of Satan--Note the connection here between being "turned from darkness" and "from the power of Satan," whose whole power over men lies in keeping them in the dark: hence he is called "the ruler of the darkness of this world." See on 2Cor 4:4.
that they may receive forgiveness . . . and inheritance among the sanctified by faith that is in me--Note: Faith is here made the instrument of salvation at once in its first stage, forgiveness, and its last, admission to the home of the sanctified; and the faith which introduces the soul to all this is emphatically declared by the glorified Redeemer to rest upon Himself--"FAITH, even THAT WHICH IS IN ME." And who that believes this can refrain from casting his crown before Him or resist offering Him supreme worship?
26:1926:19: Ուստի արքա՛յ Ագրիպպա, ո՛չ եղէ անհաւան երկնաւոր տեսլեանն[2809]. [2809] Ոմանք. Ոչ եղէ անհաւատ երկ՛՛։
19. Ուստի, ո՛վ Ագրիպպաս արքայ, ես երկնային տեսիլքին անհնազանդ չգտնուեցի,
19 «Ուստի, Ագրիպպա՛ս արքայ, այն երկնային տեսիլքին անհնազանդ չեղայ ես.
Ուստի, արքայ Ագրիպպա, ոչ եղէ անհաւան երկնաւոր տեսլեանն:

26:19: Ուստի արքա՛յ Ագրիպպա, ո՛չ եղէ անհաւան երկնաւոր տեսլեանն[2809].
[2809] Ոմանք. Ոչ եղէ անհաւատ երկ՛՛։
19. Ուստի, ո՛վ Ագրիպպաս արքայ, ես երկնային տեսիլքին անհնազանդ չգտնուեցի,
19 «Ուստի, Ագրիպպա՛ս արքայ, այն երկնային տեսիլքին անհնազանդ չեղայ ես.
zohrab-1805▾ eastern-1994▾ western am▾
26:1919: Поэтому, царь Агриппа, я не воспротивился небесному видению,
26:19  ὅθεν, βασιλεῦ ἀγρίππα, οὐκ ἐγενόμην ἀπειθὴς τῇ οὐρανίῳ ὀπτασίᾳ,
26:19. Ὅθεν, (Which-from,"βασιλεῦ (Ruler-of) Ἀγρίππα, (Agrippas,"οὐκ (not) ἐγενόμην ( I-had-became ) ἀπειθὴς (un-conduced) τῇ (unto-the-one) οὐρανίῳ (unto-skyed-belonged) ὀπτασίᾳ, (unto-a-beholding-unto,"
26:19. unde rex Agrippa non fui incredulus caelestis visionisWhereupon, O king Agrippa, I was not incredulous to the heavenly vision.
19. Wherefore, O king Agrippa, I was not disobedient unto the heavenly vision:
26:19. From then on, O king Agrippa, I was not unbelieving to the heavenly vision.
26:19. Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision:
Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision:

19: Поэтому, царь Агриппа, я не воспротивился небесному видению,
26:19  ὅθεν, βασιλεῦ ἀγρίππα, οὐκ ἐγενόμην ἀπειθὴς τῇ οὐρανίῳ ὀπτασίᾳ,
26:19. unde rex Agrippa non fui incredulus caelestis visionis
Whereupon, O king Agrippa, I was not incredulous to the heavenly vision.
26:19. From then on, O king Agrippa, I was not unbelieving to the heavenly vision.
26:19. Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision:
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: "Посему, я не воспротивился...", как противятся иногда самым очевидным и убедительным истинам, как противятся доселе все те, по милости которых был связан Павел и теперь предстоит на суде. "Этим явлением Он (Иисус) обратил меня и убедил так, что я не мог противиться" (Злат. ).
Adam Clarke: Commentary on the Bible - 1831
26:19: I was not disobedient unto the heavenly vision - This, O Agrippa, was the cause of my conversion from my prejudices and mal-practices against the doctrine of Christ. The vision was from heaven; I received it as such, and began to preach the faith which I had before persecuted.
Albert Barnes: Notes on the Bible - 1834
26:19: Whereupon - Whence ὅθεν hothen. Since the proof of his being the Messiah, of his resurrection, and of his calling me to this work, was so clear and plain, I deemed it my duty to engage without delay in the work.
I was not disobedient - I was not incredulous or unbelieving; I yielded myself to the command, and at once obeyed. See Act 9:6; compare Gal 1:16.
Unto the heavenly vision - To the celestial appearance, or to the vision which appeared to me from heaven. I did not doubt that this splendid appearance Act 26:13 was from heaven, and I did not refuse to obey the command of him who thus appeared to me. He knew it was the command of God his Saviour, and he gave evidence of repentance by yielding obedience to it at once.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:19: O king: Act 26:2, Act 26:26, Act 26:27
I was not: Exo 4:13, Exo 4:14; Isa 50:5; Jer 20:9; Eze 2:7, Eze 2:8, Eze 3:14; Jon 1:3; Gal 1:16
Geneva 1599
26:19 (6) Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision:
(6) Paul alleges God to be author of the office of his apostleship, and that God's grace is a witness.
John Gill
26:19 Whereupon, O King Agrippa,.... Having been favoured with this illustrious appearance of the Lord and with this declaration and commission from him:
I was not disobedient unto the heavenly vision; to Christ himself, who appeared from heaven in so much light and glory, and spoke unto him, and appointed him what he should be, and do, and declared what use he should be of: he did not disbelieve what Christ said, nor was he disobedient to the orders he gave, but immediately set about the work he called him to, without consulting flesh and blood; see Gal 1:16.
John Wesley
26:19 From that time - Having received power to obey, I was not disobedient - I did obey, I used that power, Gal 1:16. So that even this grace whereby St Paul was influenced was not irresistible.
Robert Jamieson, A. R. Fausset and David Brown
26:19 Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision--This musical and elevated strain, which carries the reader along with it, and doubtless did the hearers, bespeaks the lofty region of thought and feeling to which the apostle had risen while rehearsing his Master's communications to him from heaven.
26:2026:20: այլ նախ որոց ՚ի Դամասկո՛ս եւ յԵրուսաղէմ էին, եւ ընդ ամենայն գաւառսն Հրէաստանի, եւ ՚ի հեթանոսս, պատմեցի զղջանալ՝ եւ դառնա՛լ յԱստուած կենդանի. արժանի՛ ապաշխարութեան գործս գործել[2810]։ [2810] Ոմանք. Նախ ՚ի Դամասկոս եւ որոց յԵրուսաղէմ էին. կամ՝ որոց ՚ի Դամասկոսն էին եւ յԵրուսաղէմ։ Ոսկան. Զղջանալ՝ եւ դառնալ պատմեցի յԱստուած։
20. այլ նախ բոլոր նրանց, որ Դամասկոսում էին ու Երուսաղէմում եւ Հրէաստանի բոլոր գաւառներում, ապա նաեւ հեթանոսներին քարոզեցի, որ զղջան եւ դառնան կենդանի Աստծուն ու ապաշխարութեան արժանի գործեր անեն:
20 Հապա առաջ Դամասկոս ու Երուսաղէմ եղողներուն եւ բոլոր Հրէաստանի երկիրը ու հեթանոսներուն քարոզեցի, որ ապաշխարեն ու Աստուծոյ դառնան եւ ապաշխարութեան արժանաւոր գործեր գործեն։
այլ նախ որոց ի Դամասկոս եւ յԵրուսաղէմ էին, եւ ընդ ամենայն գաւառսն Հրէաստանի եւ ի հեթանոսս, պատմեցի զղջանալ եւ դառնալ յԱստուած [106]կենդանի, արժանի ապաշխարութեան գործս գործել:

26:20: այլ նախ որոց ՚ի Դամասկո՛ս եւ յԵրուսաղէմ էին, եւ ընդ ամենայն գաւառսն Հրէաստանի, եւ ՚ի հեթանոսս, պատմեցի զղջանալ՝ եւ դառնա՛լ յԱստուած կենդանի. արժանի՛ ապաշխարութեան գործս գործել[2810]։
[2810] Ոմանք. Նախ ՚ի Դամասկոս եւ որոց յԵրուսաղէմ էին. կամ՝ որոց ՚ի Դամասկոսն էին եւ յԵրուսաղէմ։ Ոսկան. Զղջանալ՝ եւ դառնալ պատմեցի յԱստուած։
20. այլ նախ բոլոր նրանց, որ Դամասկոսում էին ու Երուսաղէմում եւ Հրէաստանի բոլոր գաւառներում, ապա նաեւ հեթանոսներին քարոզեցի, որ զղջան եւ դառնան կենդանի Աստծուն ու ապաշխարութեան արժանի գործեր անեն:
20 Հապա առաջ Դամասկոս ու Երուսաղէմ եղողներուն եւ բոլոր Հրէաստանի երկիրը ու հեթանոսներուն քարոզեցի, որ ապաշխարեն ու Աստուծոյ դառնան եւ ապաշխարութեան արժանաւոր գործեր գործեն։
zohrab-1805▾ eastern-1994▾ western am▾
26:2020: но сперва жителям Дамаска и Иерусалима, потом всей земле Иудейской и язычникам проповедывал, чтобы они покаялись и обратились к Богу, делая дела, достойные покаяния.
26:20  ἀλλὰ τοῖς ἐν δαμασκῶ πρῶτόν τε καὶ ἱεροσολύμοις, πᾶσάν τε τὴν χώραν τῆς ἰουδαίας καὶ τοῖς ἔθνεσιν ἀπήγγελλον μετανοεῖν καὶ ἐπιστρέφειν ἐπὶ τὸν θεόν, ἄξια τῆς μετανοίας ἔργα πράσσοντας.
26:20. ἀλλὰ (other) τοῖς (unto-the-ones) ἐν (in) Δαμασκῷ (unto-a-Damaskos) πρῶτόν (to-most-before,"τε (also) καὶ (and) Ἰεροσολύμοις, (unto-Hierosoluma',"πᾶσάν (to-all) τε (also) τὴν (to-the-one) χώραν (to-a-space) τῆς (of-the-one) Ἰουδαίας, (of-a-Ioudaia,"καὶ (and) τοῖς (unto-the-ones) ἔθνεσιν (unto-nations) ἀπήγγελλον (I-was-messaging-off) μετανοεῖν (to-consider-with-unto) καὶ (and) ἐπιστρέφειν (to-beturn-upon) ἐπὶ (upon) τὸν (to-the-one) θεόν, (to-a-Deity," ἄξια ( to-deem-belonged ) τῆς (of-the-one) μετανοίας (of-a-considering-with-unto) ἔργα (to-works) πράσσοντας . ( to-practicing )
26:20. sed his qui sunt Damasci primum et Hierosolymis et in omnem regionem Iudaeae et gentibus adnuntiabam ut paenitentiam agerent et converterentur ad Deum digna paenitentiae opera facientesBut to them first that are at Damascus and at Jerusalem, and unto all the country of Judea, and to the Gentiles did I preach, that they should do penance and turn to God, doing works worthy of penance.
20. but declared both to them of Damascus first, and at Jerusalem, and throughout all the country of Judaea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance.
26:20. But I preached, first to those who are at Damascus and at Jerusalem, and then to the entire region of Judea, and to the Gentiles, so that they would repent and convert to God, doing the works that are worthy of repentance.
26:20. But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and [then] to the Gentiles, that they should repent and turn to God, and do works meet for repentance.
But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and [then] to the Gentiles, that they should repent and turn to God, and do works meet for repentance:

20: но сперва жителям Дамаска и Иерусалима, потом всей земле Иудейской и язычникам проповедывал, чтобы они покаялись и обратились к Богу, делая дела, достойные покаяния.
26:20  ἀλλὰ τοῖς ἐν δαμασκῶ πρῶτόν τε καὶ ἱεροσολύμοις, πᾶσάν τε τὴν χώραν τῆς ἰουδαίας καὶ τοῖς ἔθνεσιν ἀπήγγελλον μετανοεῖν καὶ ἐπιστρέφειν ἐπὶ τὸν θεόν, ἄξια τῆς μετανοίας ἔργα πράσσοντας.
26:20. sed his qui sunt Damasci primum et Hierosolymis et in omnem regionem Iudaeae et gentibus adnuntiabam ut paenitentiam agerent et converterentur ad Deum digna paenitentiae opera facientes
But to them first that are at Damascus and at Jerusalem, and unto all the country of Judea, and to the Gentiles did I preach, that they should do penance and turn to God, doing works worthy of penance.
26:20. But I preached, first to those who are at Damascus and at Jerusalem, and then to the entire region of Judea, and to the Gentiles, so that they would repent and convert to God, doing the works that are worthy of repentance.
26:20. But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and [then] to the Gentiles, that they should repent and turn to God, and do works meet for repentance.
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
20: Апостол указывает круг своей проповеднической деятельности (Дамаск, IX:19: и д., Иерусалим, IX:26: и д., вся земля иудейская и, наконец, язычники, - главным образом, Малой Азии, Македонии и Греции). Содержание своей проповеди апостол характеризует обще, как проповедь о покаянии и обращении к Богу иудеев и язычников, чтобы побудить их творить дела достойные покаяния (ср. Мф III:2, 8; Деян II:38: и паралл. ).
Adam Clarke: Commentary on the Bible - 1831
26:20: But showed first unto them of Damascus - He appears to have preached at Damascus, and in the neighboring parts of Arabia Deserta, for about three years; and afterwards he went up to Jerusalem. See Gal 1:17, Gal 1:18; and see the note on Act 9:23.
That they should repent - Be deeply humbled for their past iniquities, and turn to God as their Judge and Savior, avoiding all idolatry and all sin; and thus do works meet for repentance; that is, show by their conduct that they had contrite hearts, and that they sincerely sought salvation from God alone. For the meaning of the word repentance, see the note on Mat 3:2.
Albert Barnes: Notes on the Bible - 1834
26:20: See Act 9:20-23. The 20th verse contains a summary of his labors in obedience to the command of the Lord Jesus. His argument is that the Lord Jesus had from heaven commanded him to do this, and that he had done no more than to obey his injunction. The word "then" in this verse is supplied by our translators, and is not necessary to the proper explanation of the passage. It would seem from that word that he had not preached "to the Gentiles" until after he had preached "at Jerusalem and throughout all the coasts of Judea," whereas, in fact, he had, as we have reason to believe (see the notes on Act 9:23), before then "preached" to the Gentiles in Arabia. The statement here, in the original, is a general statement that he had preached at Damascus and at Jerusalem, and in all the coasts of Judea, and also to the Gentiles, but without specifying the exact order in which it was done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:20: first: Act 9:19-22, Act 11:26-30
and at: Act 9:28, Act 9:29, Act 22:17, Act 22:18
and then: Act 26:17, Act 13:46-48, Act 14:16-21, Act 22:21, Act 22:22; Rom 11:18-20
repent: Act 2:38, Act 3:19, Act 11:18, Act 17:30, Act 20:21; Jer 31:19, Jer 31:20; Eze 18:30-32; Mat 3:2; Mat 4:17, Mat 9:13, Mat 21:30-32; Mar 6:12; Luk 13:3, Luk 13:5, Luk 15:7, Luk 15:10, Luk 24:46, Luk 24:47; Rom 2:4; Co2 7:10; Ti2 2:25, Ti2 2:26; Rev 2:5, Rev 2:21, Rev 3:3, Rev 16:11
turn: Act 9:35, Act 14:15, Act 15:19; Psa 22:27; Lam 3:40; Hos 12:6, Hos 14:2; Luk 1:16; Co2 3:16; Th1 1:9
and do: Isa 55:7; Mat 3:8; Luk 3:8-14, Luk 19:8, Luk 19:9; Eph. 4:17-32, 5:1-25, Eph 6:1-9; Tit 2:2-13; Pe1 1:14-16, Pe1 2:9-12, Pe1 4:2-5; Pe2 1:5-8
John Gill
26:20 But showed first unto them of Damascus,.... The Jews at Damascus to whom the apostle first preached; see Acts 9:20.
and at Jerusalem, and throughout all the coasts of Judea; observing the order of his mission, Acts 26:17 though it was not until after he had been in Arabia, and had returned to Damascus, that he went to Jerusalem, and preached there; see Gal 1:17 compared with Acts 9:28.
and then to the Gentiles; as at Antioch in Pisidia, at Iconium, Derbe, and Lystra in Lycaonia; and at Philippi, Thessalonica, and Berea in Macedonia; and in many places in Greece and Asia, as at Athens, Corinth, Ephesus, and others, as this history shows; and indeed he preached the Gospel from Jerusalem round about to Illyricum;
that they should repent; that is, that they should repent of their sins; of sin in general, as it is committed against God, is a transgression of his law, and as it is in itself exceeding sinful, and in its effects dreadful; and of particular sins, such as men have been more especially addicted to, and of which the Jews and Gentiles, the apostle was sent unto, and to whom he preached, had been guilty: as the former of their will worship, and following the commandments and traditions of men, thereby making void the law of God; of their rejection and crucifixion of the Messiah; of their persecution of his apostles, ministers, and people; and of their trust in, and dependence upon, their own righteousness for justification: and the latter of their immoralities, superstition, and idolatry; and both not of the outward gross actions of life only, but of inward sins and lusts: and repentance of each of these lies in a different sentiment of them; in a detestation and abhorrence of them; in shame and confusion on account of them; in self-reflections upon them, and humiliation for them; in an ingenuous acknowledgment of them, and turning from them: and this is not a national repentance which the ministers of the Gospel are to show to men the necessity of; though this is not unworthy of them, when there is a call in Providence to it, and the state of things require it; much less a legal one, but an evangelical repentance; which has along with it faith in Christ Jesus, dealing with his blood and righteousness for the remission of their sins, and their justification before God; and which springs from, and is encouraged and heightened by, a sense of the love of God: and now this being a part of the Gospel ministry, does not suppose it to be in the power of men to repent of themselves, since no man, whilst he remains insensible of the evil nature of sin, and the hardness of his heart continues, which none but God can remove, can repent; and when he becomes truly sensible, he then prays to God to give him repentance, and to turn him: nor does it at all contradict its being a blessing of the covenant, a gift of Christ, and a grace of the Spirit of God; nor does it suggest, that the preaching of the word is sufficient of itself to produce it; the contrary of which the ministry of John the Baptist, of Christ, and of his apostles, declares; but the design of its being insisted on in the Gospel ministry, is to show that men are sinners, and in such a state and condition, that they are in need of repentance, and that without it they must perish; and the rather this is to be quietly inculcated, since true repentance is unto life, is the beginning and evidence of spiritual life, and issues in eternal life; and since there is a close connection between that and salvation, and that without it there is no salvation. It follows,
and turn to God; this is to be understood, not of the first work of conversion, which is God's work, and not man's act, and in which man is passive, and which is before repentance, whereas this follows upon it; though the ministers of the word have a concern with this; to bring about this is the design and use of their ministrations; their business is to show the nature of conversion, what it is, and wherein it lies; to rectify mistakes about it, and to observe the necessity of it: but here is designed a turning to God, in consequence of the grace of first conversion; by an acknowledgment and confession of sin to God, by an application to him for pardoning grace and mercy, by a trust and dependence on him for righteousness, life, and salvation, and by obedience to his commands and ordinances. It intends a turning of the Jews from their evil principles and practices, from the traditions of their elders to the law of God, the Gospel of Christ, and the ordinances of it, and of the Gentiles, from their idols to the worship of the true and living God:
and do works meet for repentance the same with "fruits meet for repentance", Mt 3:8. And such as are particularly mentioned in 2Cor 7:11 they are they which are the reverse of the evil actions they have been guilty of, and which are properly good works. And they are they which are done according to the will of God declared in his word, this is a requisite of a good work; what is not according to the word of God is not a good work, nor can it be any evidence of repentance; and they are also such as spring from love to God, for if they are done through fear of punishment, or for sinister and selfish ends, they show repentance to be a mere legal one: and they are such as are done in faith, in the name and strength of Christ, and to the glory of God by him. All external good works are designed, which show that the inward repentance professed, and that the outward change made in religion and worship, are genuine and sincere: the doctrines of internal repentance and outward worship, and all good works, are parts of the Gospel ministry, and to be insisted on in their proper places.
John Wesley
26:20 I declared - From that hour to this, both to Jew and Gentile, that they should repent - This repentance, we may observe, is previous both to inward and outward holiness.
Robert Jamieson, A. R. Fausset and David Brown
26:20 showed . . . to them of Damascus, and at Jerusalem--omitting Arabia; because, beginning with the Jews, his object was to mention first the places where his former hatred of the name of Christ was best known: the mention of the Gentiles, so unpalatable to his audience, is reserved to the last.
repent and return to God, and do works meet for repentance--a brief description of conversion and its proper fruits, suggested, probably, by the Baptist's teaching (Lk 3:7-8).
26:2126:21: Վասն այսորիկ Հրէից կալեալ զիս ՚ի տաճարին, կամէին սպանանե՛լ[2811]։ [2811] Ոմանք. Վասն այնորիկ Հրէիցն կա՛՛։
21. Դրա համար հրեաները, տաճարում ինձ բռնելով, փորձեցին սպանել:
21 Այս պատճառաւ Հրեաները զիս տաճարին մէջ բռնեցին եւ կը ջանային սպաննել։
Վասն այսորիկ Հրէից կալեալ զիս ի տաճարին` կամէին սպանանել:

26:21: Վասն այսորիկ Հրէից կալեալ զիս ՚ի տաճարին, կամէին սպանանե՛լ[2811]։
[2811] Ոմանք. Վասն այնորիկ Հրէիցն կա՛՛։
21. Դրա համար հրեաները, տաճարում ինձ բռնելով, փորձեցին սպանել:
21 Այս պատճառաւ Հրեաները զիս տաճարին մէջ բռնեցին եւ կը ջանային սպաննել։
zohrab-1805▾ eastern-1994▾ western am▾
26:2121: За это схватили меня Иудеи в храме и покушались растерзать.
26:21  ἕνεκα τούτων με ἰουδαῖοι συλλαβόμενοι [ὄντα] ἐν τῶ ἱερῶ ἐπειρῶντο διαχειρίσασθαι.
26:21. ἕνεκα (To-in-out-which) τούτων (of-the-ones-these,"με (to-me) Ἰουδαῖοι ( Iouda-belonged ) συλλαβόμενοι ( having-had-taken-together ) ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred," ἐπειρῶντο ( they-were-piercing-unto ) διαχειρίσασθαι . ( to-have-handed-through-to )
26:21. hac ex causa me Iudaei cum essem in templo conprehensum temptabant interficereFor this cause, the Jews, when I was in the temple, having apprehended me, went about to kill me.
21. For this cause the Jews seized me in the temple, and assayed to kill me.
26:21. It was for this reason that the Jews, having apprehended me when I was in the temple, attempted to kill me.
26:21. For these causes the Jews caught me in the temple, and went about to kill [me].
For these causes the Jews caught me in the temple, and went about to kill:

21: За это схватили меня Иудеи в храме и покушались растерзать.
26:21  ἕνεκα τούτων με ἰουδαῖοι συλλαβόμενοι [ὄντα] ἐν τῶ ἱερῶ ἐπειρῶντο διαχειρίσασθαι.
26:21. hac ex causa me Iudaei cum essem in templo conprehensum temptabant interficere
For this cause, the Jews, when I was in the temple, having apprehended me, went about to kill me.
26:21. It was for this reason that the Jews, having apprehended me when I was in the temple, attempted to kill me.
26:21. For these causes the Jews caught me in the temple, and went about to kill [me].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: "За сие", т. е. за проповедь о покаянии, обращении к Богу иудеев и язычников (общее обозначение предмета проповеди), "схватили меня Иудеи в храме". В XXI:27: и д. указывается ближайший повод к нападению иудеев на Павла, здесь же приводится самая внутренняя причина их ненависти к нему.
Adam Clarke: Commentary on the Bible - 1831
26:21: For these causes the Jews - went about to kill me - These causes may be reduced to four heads: -
1. He had maintained the resurrection of the dead.
2. The resurrection of Christ, whom they had crucified and slain.
3. That this Jesus was the promised Messiah.
4. He had offered salvation to the Gentiles as well as to the Jews. He does not mention the accusation of having defiled the temple, nor of disloyalty to the Roman government; probably, because his adversaries had abandoned these charges at his preceding trial before Festus: see Act 25:8; and see Calmet.
Albert Barnes: Notes on the Bible - 1834
26:21: Caught me in the temple - Act 21:30.
And went about ... - Endeavored to put me to death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:21: the Jews: Act 21:30, Act 21:31, Act 22:22, Act 23:12-15, Act 25:3
John Gill
26:21 For these causes the Jews caught me in the temple,.... He means the Asiatic Jews, who finding him in the temple, laid hold on him, and dragged him out of it: and, as he says, went about to kill me; for no other reason, but for preaching to the Gentiles, and for preaching the above doctrines to them: what he refers to is in Acts 21:27.
John Wesley
26:21 For these things - The apostle now applies all that he had said.
26:2226:22: Օգնութիւն հասեալ առ ՚ի յԱստուծոյ, մինչեւ ցայսօր կացի վկայեալ փոքու եւ մեծի. ո՛չինչ արտաքոյ ասել՝ քան զոր մարգարէքն եւ Մովսէս խօսեցան զհանդերձելոցն լինելոյ[2812]. [2812] Ոմանք. Առ յԱստուծոյ մինչեւ յայսօր կացի վկայել մեծի եւ փոքու։
22. Սակայն Աստծուց օգնութիւն հասաւ, եւ ես մինչեւ այսօր ողջ մնացի՝ վկայելով փոքրին եւ մեծին, ոչինչ չասելով այն բաներից դուրս, ինչ մարգարէներն ու Մովսէսն են խօսել լինելիք դէպքերի մասին.
22 Սակայն Աստուծմէ օգնութիւն հասնելով մինչեւ օրս ողջ մնացի՝ պզտիկի ու մեծի վկայութիւն տալով, բան մը չպատմելով այն բաներէն դուրս, որոնք մարգարէները եւ Մովսէս ըսին թէ պիտի ըլլան.
Օգնութիւն հասեալ առ յԱստուծոյ` մինչեւ ցայսօր կացի վկայեալ փոքու եւ մեծի, ոչ ինչ արտաքոյ ասել քան զոր մարգարէքն եւ Մովսէս խօսեցան զհանդերձելոցն լինելոյ:

26:22: Օգնութիւն հասեալ առ ՚ի յԱստուծոյ, մինչեւ ցայսօր կացի վկայեալ փոքու եւ մեծի. ո՛չինչ արտաքոյ ասել՝ քան զոր մարգարէքն եւ Մովսէս խօսեցան զհանդերձելոցն լինելոյ[2812].
[2812] Ոմանք. Առ յԱստուծոյ մինչեւ յայսօր կացի վկայել մեծի եւ փոքու։
22. Սակայն Աստծուց օգնութիւն հասաւ, եւ ես մինչեւ այսօր ողջ մնացի՝ վկայելով փոքրին եւ մեծին, ոչինչ չասելով այն բաներից դուրս, ինչ մարգարէներն ու Մովսէսն են խօսել լինելիք դէպքերի մասին.
22 Սակայն Աստուծմէ օգնութիւն հասնելով մինչեւ օրս ողջ մնացի՝ պզտիկի ու մեծի վկայութիւն տալով, բան մը չպատմելով այն բաներէն դուրս, որոնք մարգարէները եւ Մովսէս ըսին թէ պիտի ըլլան.
zohrab-1805▾ eastern-1994▾ western am▾
26:2222: Но, получив помощь от Бога, я до сего дня стою, свидетельствуя малому и великому, ничего не говоря, кроме того, о чем пророки и Моисей говорили, что это будет,
26:22  ἐπικουρίας οὗν τυχὼν τῆς ἀπὸ τοῦ θεοῦ ἄχρι τῆς ἡμέρας ταύτης ἕστηκα μαρτυρόμενος μικρῶ τε καὶ μεγάλῳ, οὐδὲν ἐκτὸς λέγων ὧν τε οἱ προφῆται ἐλάλησαν μελλόντων γίνεσθαι καὶ μωϊσῆς,
26:22. ἐπικουρίας (Of-a-succouring-upon-unto) οὖν (accordingly) τυχὼν (having-had-actuated) τῆς (of-the-one) ἀπὸ (off) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἄχρι (unto-whilst) τῆς (of-the-one) ἡμέρας (of-a-day) ταύτης (of-the-one-this) ἕστηκα (I-had-come-to-stand) μαρτυρόμενος ( witnessing ) μικρῷ (unto-small) τε (also) καὶ (and) μεγάλῳ, (unto-great,"οὐδὲν (to-not-moreover-one) ἐκτὸς (out-of) λέγων (forthing) ὧν ( of-which ) τε (also) οἱ (the-ones) προφῆται (declarers-before) ἐλάλησαν (they-spoke-unto) μελλόντων ( of-impending ) γίνεσθαι ( to-become ) καὶ (and) Μωυσῆς, (a-Mouses,"
26:22. auxilio autem adiutus Dei usque in hodiernum diem sto testificans minori atque maiori nihil extra dicens quam ea quae prophetae sunt locuti futura esse et MosesBut being aided by the help of God, I stand unto this day, witnessing both to small and great, saying no other thing than those which the prophets and Moses did say should come to pass:
22. Having therefore obtained the help that is from God, I stand unto this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come;
26:22. But having been aided by the help of God, even to this day, I stand witnessing to the small and the great, saying nothing beyond what the Prophets and Moses have said would be in the future:
26:22. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come:
Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come:

22: Но, получив помощь от Бога, я до сего дня стою, свидетельствуя малому и великому, ничего не говоря, кроме того, о чем пророки и Моисей говорили, что это будет,
26:22  ἐπικουρίας οὗν τυχὼν τῆς ἀπὸ τοῦ θεοῦ ἄχρι τῆς ἡμέρας ταύτης ἕστηκα μαρτυρόμενος μικρῶ τε καὶ μεγάλῳ, οὐδὲν ἐκτὸς λέγων ὧν τε οἱ προφῆται ἐλάλησαν μελλόντων γίνεσθαι καὶ μωϊσῆς,
26:22. auxilio autem adiutus Dei usque in hodiernum diem sto testificans minori atque maiori nihil extra dicens quam ea quae prophetae sunt locuti futura esse et Moses
But being aided by the help of God, I stand unto this day, witnessing both to small and great, saying no other thing than those which the prophets and Moses did say should come to pass:
26:22. But having been aided by the help of God, even to this day, I stand witnessing to the small and the great, saying nothing beyond what the Prophets and Moses have said would be in the future:
26:22. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: "Получив помощь от Бога", явленную, видимо, в быстром прибытии военачальника на выручку апостола из рук озверевшей толпы (XXI:31: и д. ).

"До сего дня стою..." - пребываю до сего дня цел, свидетельствуя о Христе всем, кто хочет слушать, от малого до великого, от юноши до старца, от бедного до богатого, от незнатного до знатного (ср. Злат. ).

"Ничего не говоря", - т. е. своего, самоизмышленного, а только предвозвещенное Моисеем и пророками.
Adam Clarke: Commentary on the Bible - 1831
26:22: Having - obtained help of God - According to the gracious promise made to him: see Act 26:17.
Witnessing both to small and great - Preaching before kings, rulers, priests, and peasants; fearing no evil, though ever surrounded with evils; nor slackening in my duty, notwithstanding the opposition I have met with both from Jews and Gentiles. And these continual interpositions of God show me that I have not mistaken my call, and encourage me to go forward in my work.
Albert Barnes: Notes on the Bible - 1834
26:22: Having therefore obtained help of God - Paul had seen and felt his danger. He had known the determined malice of the Jews, and their efforts to take his life. He had been rescued by Lysias, and had made every effort himself to avoid the danger and to save his life; and at the end of all; he traced his safety entirely to the help of God. It was not by any power of his own that he had been preserved; it was because God had interposed and rescued him. Those who have been delivered from danger, if they have just views, will delight to trace it all to God. They will recognize his hand, and will feel that whatever wisdom they may have had, or whatever may have been the kindness of their friends to them, yet that all this also is to be traced to the superintending providence of God.
Witnessing - Bearing testimony to what he had seen, according to the command of Christ, Act 26:16.
To small - To those in humble life; to the poor, the ignorant, and the obscure. Like his Master, he did not despise them, but regarded it as his duty and privilege to preach the gospel to them.
And great - The rich and noble; to kings, princes, and governors. He had thus stood on Mars' Hill at Athens; he had declared the same gospel before Felix, Festus, and now before Agrippa. He offered salvation to all. He passed by none because they were poor; and he was not deterred by the fear of the rich and the great from making known their sins and calling them to repeatance. What an admirable illustration of the proper duties of a minister of the gospel!
Saying none other things ... - Delivering no new doctrine, but maintaining only that the prophecies had been fulfilled. As he had done this only, there was no reason for the opposition and persecution of the Jews.
Should come - Should come to pass, or should take place. Paul here evidently means to say that the doctrine of the atonement, and of the resurrection of Christ, is taught in the Old Testament.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:22: obtained: Act 26:17, Act 14:19, Act 14:20, Act 16:25, Act 16:26, Act 18:9, Act 18:10, Act 21:31-33, Act 23:10, Act 23:11, Act 23:16-22; Sa1 7:12; Ezr 8:31; Psa 18:47, Psa 66:12, Psa 118:10-13, Psa 124:1-3, Psa 124:8; Co2 1:8-10; Ti2 3:11, Ti2 4:17, Ti2 4:18
witnessing: Act 20:20-27; Rev 11:18, Rev 20:12
none: Act 26:6, Act 3:21-24; Luk 24:27, Luk 24:44, Luk 24:46
the prophets: Act 24:14, Act 28:23; Mat 17:4, Mat 17:5; Luk 16:29-31; Joh 1:17, Joh 1:45, Joh 3:14, Joh 3:15, Joh 5:39, Joh 5:46; Rom 3:21; Rev 15:3
Geneva 1599
26:22 (7) Having therefore obtained help of God, I continue unto this day, witnessing both to (f) small and great, saying none other things than those which the prophets and Moses did say should come:
(7) Christ is the end of the Law and the Prophets.
(f) To everyone.
John Gill
26:22 Having therefore obtained help of God,.... Both to preach the Gospel, and escape danger; for he had delivered him many a time both from Jews and Gentiles, according to his promise, Acts 26:17 and particularly from the Asiatic Jews, when they were about to kill him, by the means of Lysias the chief captain, who rescued him out of their hands; and also from the lying in wait of the Jews to take away his life, and the various methods they used both with Felix and Festus to get him into their power: but the Lord appeared for him, and saved him from all their pernicious designs against him; and therefore he could say as follows,
I continue unto this day: in the land of the living, though in bonds:
witnessing both to small and great; to kings and subjects, as now to Agrippa, Festus, the chief captains and principal inhabitants of Caesarea, and to the common people assembled; to high and low, rich and poor, bond and free, male and female, young and old; to persons of every state, age, and sex:
saying none other things than those which the prophets and Moses did say should come. This he mentions in opposition to the charge against him, as that he spoke against the law of Moses, as well as against the temple, and the people of the Jews; whereas his doctrine was perfectly agreeable to the writings of Moses, and the prophets, concerning the Messiah, they speak of in many places, and the Jews expected. There is an entire harmony and agreement between the writings of Moses, and the prophets of the Old Testament, and the apostles of the New, in all the doctrines of the Gospel revelation; in the doctrine of a trinity of persons in the unity of the divine essence, and of the proper deity of each person; in the doctrines respecting the person, offices, and work of Christ; that he is the Son of God, God and man in one person, and the only Mediator between God and man; and that he is prophet, priest, and King; and that the great work he was appointed to, undertook, and came about, and has fulfilled, is the redemption of his people; and in the several doctrines of grace concerning the choice of men to salvation, the covenant made with Christ on account of them, their redemption, justification, and pardon, their repentance and good works, the resurrection of the dead, and a future state: the particular things instanced in, the apostle preached, and Moses and the prophets said should be, and in which they agreed, are as follow.
John Wesley
26:22 Having obtained help from God - When all other help failed, God sent the Romans from the castle, and so fulfilled the promise he had made, Acts 26:17.
Robert Jamieson, A. R. Fausset and David Brown
26:22 having obtained help--"succor."
from God--"that [which cometh] from God."
I continue--"stand," "hold my ground."
unto this day, witnessing, &c.--that is, This life of mine, so marvellously preserved, in spite of all the plots against it, is upheld for the Gospel's sake; therefore I "witnessed," &c.
26:2326:23: եթէ չարչարելո՛ց է Քրիստոսն, եթէ առաջին ՚ի յարութենէ մեռելոց՝ լո՛յս պատմելոց է ժողովրդեանն՝ եւ հեթանոսաց[2813]։ [2813] Ոմանք. Եւ թէ առաջին ՚ի յա՛՛։
23. թէ՝ Քրիստոս չարչարուելու է. թէ՝ մեռելներից առաջին յարութիւն առնողը լոյս է աւետարանելու ժողովրդին եւ հեթանոսներին»:
23 Թէ՝ Քրիստոս պիտի չարչարուի եւ թէ՝ անիկա ամենէն առաջ մեռելներէն յարութիւն առած՝ լոյս պիտի քարոզէ ժողովուրդին եւ հեթանոսներուն»։
եթէ չարչարելոց է Քրիստոսն, եթէ առաջին ի յարութենէ մեռելոց` լոյս պատմելոց է ժողովրդեանն եւ հեթանոսաց:

26:23: եթէ չարչարելո՛ց է Քրիստոսն, եթէ առաջին ՚ի յարութենէ մեռելոց՝ լո՛յս պատմելոց է ժողովրդեանն՝ եւ հեթանոսաց[2813]։
[2813] Ոմանք. Եւ թէ առաջին ՚ի յա՛՛։
23. թէ՝ Քրիստոս չարչարուելու է. թէ՝ մեռելներից առաջին յարութիւն առնողը լոյս է աւետարանելու ժողովրդին եւ հեթանոսներին»:
23 Թէ՝ Քրիստոս պիտի չարչարուի եւ թէ՝ անիկա ամենէն առաջ մեռելներէն յարութիւն առած՝ լոյս պիտի քարոզէ ժողովուրդին եւ հեթանոսներուն»։
zohrab-1805▾ eastern-1994▾ western am▾
26:2323: [то есть] что Христос имел пострадать и, восстав первый из мертвых, возвестить свет народу (Иудейскому) и язычникам.
26:23  εἰ παθητὸς ὁ χριστός, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν τῶ τε λαῶ καὶ τοῖς ἔθνεσιν.
26:23. εἰ (if) παθητὸς (experienced-of) ὁ (the-one) χριστός, (Anointed,"εἰ (if) πρῶτος (most-before) ἐξ (out) ἀναστάσεως (of-a-standing-up) νεκρῶν ( of-en-deaded ,"φῶς (to-a-light) μέλλει (it-impendeth) καταγγέλλειν (to-message-down) τῷ (unto-the-one) τε (also) λαῷ (unto-a-people) καὶ (and) τοῖς (unto-the-ones) ἔθνεσιν. (unto-nations)
26:23. si passibilis Christus si primus ex resurrectione mortuorum lumen adnuntiaturus est populo et gentibusThat Christ should suffer and that he should be the first that should rise from the dead and should shew light to the people and to the Gentiles.
23. how that the Christ must suffer, how that he first by the resurrection of the dead should proclaim light both to the people and to the Gentiles.
26:23. that the Christ would suffer, and that he would be the first from the resurrection of the dead, and that he would bring light to the people and to the nations.”
26:23. That Christ should suffer, [and] that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.
That Christ should suffer, [and] that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles:

23: [то есть] что Христос имел пострадать и, восстав первый из мертвых, возвестить свет народу (Иудейскому) и язычникам.
26:23  εἰ παθητὸς ὁ χριστός, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν τῶ τε λαῶ καὶ τοῖς ἔθνεσιν.
26:23. si passibilis Christus si primus ex resurrectione mortuorum lumen adnuntiaturus est populo et gentibus
That Christ should suffer and that he should be the first that should rise from the dead and should shew light to the people and to the Gentiles.
26:23. that the Christ would suffer, and that he would be the first from the resurrection of the dead, and that he would bring light to the people and to the nations.”
26:23. That Christ should suffer, [and] that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.
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
23: Апостол раздельнее указывает общее содержание и смысл пророчеств Моисея и пророков о Христе (ср. III:24: и паралл. ), указывая следующие три главных черты: страдание Христово (Ис LIII иПар. ), воскресение (Пс XV:8-11; ср. Деян II:24: и др. ), возвещение света иудеям и язычникам (Ис LX:1-3; ср. Мф XII:21; Втор XVIII:15-18; Деян III:22: и д. ).

"Восстав первый из мертвых...", - в том же смысле, как "перворожден из мертвых" (Кол I:18), положивши Своим воскресением начало и основание для воскресения всех людей (1Кор.XV:23; ср. Деян XXIII:6: иПар. ).

"Возвестить свет" - просветить истинным учением о спасении мира (ср. Мф. IV:16).
Adam Clarke: Commentary on the Bible - 1831
26:23: That Christ should suffer - That the Christ, or Messiah, should suffer. This, though fully revealed in the prophets, the prejudices of the Jews would not permit them to receive: they expected their Messiah to be a glorious secular prince; and, to reconcile the fifty-third of Isaiah with their system, they formed the childish notion of two Messiahs - Messiah ben David, who should reign, conquer, and triumph; and Messiah ben Ephraim, who should suffer and be put to death. A distinction which has not the smallest foundation in the whole Bible.
As the apostle says he preached none other things than those which Moses and the prophets said should come, therefore he understood that both Moses and the prophets spoke of the resurrection of the dead, as well as of the passion and resurrection of Christ. If this be so, the favourite system of a learned bishop cannot be true; viz. that the doctrine of the immortality of the soul was unknown to the ancient Jews.
That he should be the first that should rise from the dead - That is, that he should be the first who should rise from the dead so as to die no more; and to give, in his own person, the proof of the resurrection of the human body, no more to return under the empire of death. In no other sense can Jesus Christ be said to be the first that rose again from the dead; for Elisha raised the son of the Shunammite. A dead man, put into the sepulchre of the Prophet Elisha, was restored to life as soon as he touched the prophet's bones. Christ himself had raised the widow's son at Nain; and he had also raised Lazarus, and several others. All these died again; but the human nature of our Lord was raised from the dead, and can die no more. Thus he was the first who rose again from the dead to return no more into the empire of death.
And should show light unto the people - Should give the true knowledge of the law and the prophets to the Jews; for these are meant by the term people, as in Act 26:17. And to the Gentiles, who had no revelation, and who sat in the valley of the shadow of death: these also, through Christ, should be brought to the knowledge of the truth, and be made a glorious Church, without spot, or wrinkle, or any such thing. That the Messiah should be the light both of the Jews and Gentiles, the prophets had clearly foretold: see Isa 60:1 : Arise and shine, or be illuminated, for thy Light is come, and the glory of the Lord is risen upon thee. And again, Isa 49:6 : I will give thee for a Light to the Gentiles, that thou mayest be my salvation unto the ends of the earth. With such sayings as these Agrippa was well acquainted, from his education as a Jew.
Albert Barnes: Notes on the Bible - 1834
26:23: That Christ - That the Messiah expected by the Jews should be a suffering Messiah.
Should suffer - Should lead a painful life, and be put to death. See the notes on Act 17:3; compare Dan 9:27; Isa 53:1-12.
And that he should be the first ... - This declaration contains two points:
(1) That it was taught in the prophets that the Messiah Would rise from the dead. On this, see the proof alleged in Act 2:24-32; Act 13:32-37.
(2) that he would be the first that should rise. This cannot mean that the Messiah would be the first dead person who should be restored to life, for Elijah had raised the son of the Shunammite, and Jesus himself had raised Lazarus, and the widow's son at Nain. It does not mean that he would be the first in the order of time that should rise, but first in eminence; the most distinguished, the chief, the head of those who should rise from the dead - πρῶτος ἐξ ἀναστάσεως νεκρῶν prō tos ex anastaseō s nekrō n. In accordance with this he is called Col 1:18 "the beginning, the first-born from the dead," having among all the dead who should be raised up the pre-eminence of primogeniture, or what pertained to the first-born. In Co1 15:20 he is called "the first fruits of them that slept. This declaration is therefore made of him by way of eminence:
(1) As being chief, a prince among those raised from the dead;
(2) As being raised by his own power Joh 10:18;
(3) As, by his rising, securing a dominion over death and the grave Co1 15:25-26; and,
(4) As bringing, by his rising, life and immortality to light. He rose to return to death no more. And he thus secured an ascendency over death and the grave, and was thus, by way of eminence, first among those raised from the dead.
And should show light unto the people - To the Jews. Would be their instructor and prophet. This Moses had predicted, Deu 18:15.
And to the Gentiles - This had often been foretold by the prophets, and particularly by Isaiah, Isa 9:1-2; compare Mat 4:14-16; Isa 11:10; Isa 42:1, Isa 42:6; Isa 54:3; Isa 60:3, Isa 60:5, Isa 60:11; Isa 61:6; Isa 62:2; Isa 66:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:23: Christ: Gen 3:15; Psa. 22:1-69:36; Isa 53:1-12; Dan 9:24-26; Zac 12:10, Zac 13:7; Luk 18:31-33, Luk 24:26, Luk 24:46; Co1 15:3
the first: Act 26:8, Act 2:23-32, Act 13:34; Psa 16:8-11; Isa 53:10-12; Mat 27:53; Joh 10:18; Joh 11:25; Co1 15:20-23; Col 1:18; Rev 1:5
and should: Act 26:18; Luk 2:32
Geneva 1599
26:23 That Christ should (g) suffer, [and] that he should be the (h) first that should rise from the dead, and should shew (i) light unto the people, and to the Gentiles.
(g) That Christ would not be such a king as the Jews dreamed of, but one appointed to bear our miseries, and the punishment of our sins.
(h) The first of those who are raised from the dead.
(i) Life, yea and that a most blessed life which will be endless: and this is set against darkness, which almost in all languages sometimes signifies death, and sometimes misery and calamity.
John Gill
26:23 That Christ should suffer,.... Great afflictions in soul and body, and death itself; this is recorded by Moses, Gen 3:15 and is the sense of many of the types, as of the passover, brazen serpent, &c. and of all the sacrifices which from God were appointed by him, and is the constant account of all the prophets from the beginning to the end; see Ps 22:1 Dan 9:26. The sufferer is Christ, or the Messiah, not the Father, nor the Spirit, but the Word, or Son of God, and not in his divine nature, which was incapable of suffering, but in his human nature; though sufferings may be ascribed to his whole person, both natures being united in him: and hence they became efficacious to answer the purposes for which they were endured; and which he endured, not for himself, nor for angels, but for chosen men, sinners, and ungodly persons; in order to make peace and reconciliation for them, procure the pardon of their sins, obtain eternal redemption for them, deliver them from all evil, and from all enemies, and bring them nigh to God: and what he suffered were no other than what had been foretold in the writings of the Old Testament, which all along represent the Messiah as a suffering one; and in particular that he should suffer in his character, be reproached, and accounted a worm, and no man, Is 53:3 and in his soul and body, and be put to death and buried, as the above prophecies referred to show; the several circumstances leading on to, or attending his sufferings and death, are distinctly expressed; as the betraying him by one of his disciples, selling him for thirty pieces of silver, his being forsaken by all his disciples, his crucifixion between two thieves, the parting of his garments, giving him gall and vinegar to drink, and the piercing his side with a spear, Ps 41:9. And to this agreed the doctrine of the apostle, who taught that Jesus of Nazareth was the Christ that was to come, and that he had suffered all that Moses and the prophets did say should come upon him: but these were not the present sentiments of the Jews, who expected the Messiah to be a temporal Prince and Saviour, and to live in great outward prosperity, and for ever.
And that he should be the first that should rise from the dead: by his own power, and to an immortal life, as Jesus did; and so is the firstborn from the dead, and the first fruits of them that slept: a type of this, in the deliverance of Isaac, is recorded by Moses in Gen 22:12 compared with Heb 11:19 and the thing itself is foretold by many of the prophets, Ps 16:10.
and should show light unto the people, and to the Gentiles: in his own person to the people of the Jews, and by his apostles to the Gentiles. In the writings of Moses he is spoken of as the great prophet God would raise up in Israel, to whom they should hearken; and as the Shiloh to whom the gathering of the people should be, Deut 17:15 and that he should be a light to both Jews and Gentiles, through the ministration of the Gospel, is said by the prophets, Is 9:2 and these were the things which the apostle asserted in his ministry, in perfect agreement with those writings.
Robert Jamieson, A. R. Fausset and David Brown
26:23 That Christ should suffer, &c.--The construction of this sentence implies that in regard to the question "whether the Messiah is a suffering one, and whether, rising first from the dead, he should show light to the (Jewish) people and to the Gentiles," he had only said what the prophets and Moses said should come.
26:2426:24: Եւ նորա զայս պատասխանի տուեալ, Փեստոս ՚ի ձայն մեծ ասէ. Մոլի՛ս Պաւղէ. բազում դպրութիւնք զքեզ ՚ի մոլորութիւն դարձուցանեն[2814]։ [2814] Ոմանք. Եւ իբրեւ նորա զայս... մոլի՞ս Պաւղէ. բազում դպրութիւնդ զքեզ ՚ի մոլորութիւն դար՛՛։
24. Երբ նա այս պատասխանը տուեց, Փեստոսը բարձր ձայնով ասաց. «Ցնորւում ես, Պօղո՛ս, քո մեծ հմտութիւնը քեզ խելացնորութեան է տանում»:
24 Քանի որ անիկա այսպէս պատասխան կու տար իրեն համար, Փեստոս բարձր ձայնով մը ըսաւ. «Կը խելագարի՛ս, Պօ՛ղոս, շատ կարդացած ըլլալդ քեզ կը յիմարացնէ»։
Եւ նորա զայս պատասխանի տուեալ, Փեստոս ի ձայն մեծ ասէ. Մոլիս, Պաւղէ, բազում դպրութիւնք զքեզ ի մոլութիւն դարձուցանեն:

26:24: Եւ նորա զայս պատասխանի տուեալ, Փեստոս ՚ի ձայն մեծ ասէ. Մոլի՛ս Պաւղէ. բազում դպրութիւնք զքեզ ՚ի մոլորութիւն դարձուցանեն[2814]։
[2814] Ոմանք. Եւ իբրեւ նորա զայս... մոլի՞ս Պաւղէ. բազում դպրութիւնդ զքեզ ՚ի մոլորութիւն դար՛՛։
24. Երբ նա այս պատասխանը տուեց, Փեստոսը բարձր ձայնով ասաց. «Ցնորւում ես, Պօղո՛ս, քո մեծ հմտութիւնը քեզ խելացնորութեան է տանում»:
24 Քանի որ անիկա այսպէս պատասխան կու տար իրեն համար, Փեստոս բարձր ձայնով մը ըսաւ. «Կը խելագարի՛ս, Պօ՛ղոս, շատ կարդացած ըլլալդ քեզ կը յիմարացնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:2424: Когда он так защищался, Фест громким голосом сказал: безумствуешь ты, Павел! большая ученость доводит тебя до сумасшествия.
26:24  ταῦτα δὲ αὐτοῦ ἀπολογουμένου ὁ φῆστος μεγάλῃ τῇ φωνῇ φησιν, μαίνῃ, παῦλε· τὰ πολλά σε γράμματα εἰς μανίαν περιτρέπει.
26:24. Ταῦτα (To-the-ones-these) δὲ (moreover) αὐτοῦ (of-it) ἀπολογουμένου ( of-fortheeing-off-unto ) ὁ (the-one) Φῆστος (a-Festos) μεγάλῃ (unto-great) τῇ (unto-the-one) φωνῇ (unto-a-sound) φησίν (it-declareth," Μαίνῃ , ( Thou-rave ,"Παῦλε: (Paulos) τὰ (the-ones) πολλά ( much ) σε (to-thee) γράμματα (letters) εἰς (into) μανίαν (to-a-raving-unto) περιτρέπει. (it-turneth-about)
26:24. haec loquente eo et rationem reddente Festus magna voce dixit insanis Paule multae te litterae ad insaniam convertuntAs he spoke these things and made his answer, Festus said with a loud voice: Paul, thou art beside thyself: much learning doth make thee mad.
24. And as he thus made his defence, Festus saith with a loud voice, Paul, thou art mad; thy much learning doth turn thee to madness.
26:24. While he was speaking these things and presenting his defense, Festus said with a loud voice: “Paul, you are insane! Too much studying has turned you to insanity.”
26:24. And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad.
And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad:

24: Когда он так защищался, Фест громким голосом сказал: безумствуешь ты, Павел! большая ученость доводит тебя до сумасшествия.
26:24  ταῦτα δὲ αὐτοῦ ἀπολογουμένου ὁ φῆστος μεγάλῃ τῇ φωνῇ φησιν, μαίνῃ, παῦλε· τὰ πολλά σε γράμματα εἰς μανίαν περιτρέπει.
26:24. haec loquente eo et rationem reddente Festus magna voce dixit insanis Paule multae te litterae ad insaniam convertunt
As he spoke these things and made his answer, Festus said with a loud voice: Paul, thou art beside thyself: much learning doth make thee mad.
26:24. While he was speaking these things and presenting his defense, Festus said with a loud voice: “Paul, you are insane! Too much studying has turned you to insanity.”
26:24. And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Речь Павла прерывается громким сердитым восклицанием Феста, понятным при легкомысленном скептицизме и презрительном отношении ко всякой вере.

"Безумствуешь ты, Павел.... " - выражение, по-видимому, относится ко всей речи Павла о своем обращении и ко всему его поведению после этого обращения, в котором скептик Фест не мог усмотреть ничего, кроме обыкновенного бреда расстроенного воображения.

"Большая ученость доводит тебя до сумасшествия..." Фест высказывается насмешливо, что Павел слишком заучился, отчего у него, как говорится, ум за разум зашел - отзыв крайнего легкомыслия, говорящий о большом невежестве и самого Феста. По-видимому, заключение о большой учености Павла Фест сделал из того, что Павел приводил столь многочисленные ссылки на пророчества, подтверждавшие его учение о Христе.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Fifth Defence.
24 And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad. 25 But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness. 26 For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner. 27 King Agrippa, believest thou the prophets? I know that thou believest. 28 Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. 29 And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds. 30 And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them: 31 And when they were gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds. 32 Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Cæsar.

We have reason to think that Paul had a great deal more to say in defence of the gospel he preached, and for the honour of it, and to recommend it to the good opinion of this noble audience; he had just fallen upon that which was the life of the cause--the death and resurrection of Jesus Christ, and here he is in his element; now he warms more than before, his mouth is opened towards them, his heart is enlarged. Lead him but to this subject, and let him have leave to go on, and he will never know when to conclude; for the power of Christ's death, and the fellowship of his sufferings, are with him inexhaustible subjects. It was a thousand pities then that he should be interrupted, as he is here, and that, being permitted to speak for himself (v. 1), he should not be permitted to say all he designed. But it was a hardship often put upon him, and is a disappointment to us too, who read his discourse with so much pleasure. But there is no remedy, the court thinks it is time to proceed to give in their judgment upon his case.

I. Festus, the Roman governor, is of opinion that the poor man is crazed, and that Bedlam is the fittest place for him. He is convinced that he is no criminal, no bad man, that should be punished, but he takes him to be a lunatic, a distracted man, that should be pitied, but at the same time should not be heeded, nor a word he says regarded; and thus he thinks he has found out an expedient to excuse himself both from condemning Paul as a prisoner and from believing him as a preacher; for, if he be not compos mentis--in his senses, he is not to be either condemned or credited. Now here observe,

1. What it was that Festus said of him (v. 24): He said with a loud voice, did not whisper it to those that sat next him; if so, it had been the more excusable, but (without consulting Agrippa, to whose judgment he had seemed to pay profound deference, ch. xxv. 26), said aloud, that he might oblige Paul to break off his discourse, and might divert the auditors from attending to it "Paul, thou art beside thyself, thou talkest like a madman, like one with a heated brain, that knowest not what thou sayest;" yet he does not suppose that a guilty conscience had disturbed his reason, nor that his sufferings, and the rage of his enemies against him, had given any shock to it; but he puts the most candid construction that could be upon his delirium: Much learning hath made thee mad, thou hast cracked thy brains with studying. This he speaks, not so much in anger, as in scorn and contempt. He did not understand what Paul said; it was above his capacity, it was all a riddle to him, and therefore he imputes it all to a heated imagination. Si non vis intelligi, debes negligi--If thou art not willing to be understood, thou oughtest to be neglected. (1.) He owns Paul to be a scholar, and a man of learning, because he could so readily refer to what Moses and the prophets wrote, books that he was a stranger to; and even this is turned to his reproach. The apostles, who were fishermen, were despised because they had no learning; Paul, who was a university-man, and bred a Pharisee, is despised as having too much learning, more than did him good. Thus the enemies of Christ's ministers will always have something or other to upbraid them with. (2.) He reproaches him as a madman. The prophets of the Old Testament were thus stigmatized, to prejudice people against them by putting them into an ill-name: Wherefore came this mad fellow unto thee? said the captains of the prophet, 2 Kings ix. 11; Hos. ix. 7. John Baptist and Christ were represented as having a devil, as being crazed. It is probable that Paul now spoke with more life and earnestness than he did in the beginning of his discourse, and used more gestures that were expressive of his zeal, and therefore Festus put this invidious character upon him, which perhaps never a one in the company but himself thought of. It is not so harmless a suggestion as some make it to say concerning those that are zealous in religion above others that they are crazed.

2. How Paul cleared himself from this invidious imputation, which whether he had ever lain under before is not certain; it should seem, it had been said of him by the false apostles, for he ways (2 Cor. v. 13), If we be beside ourselves, as they say we are, it is to God; but he was never charged with this before the Roman governor, and therefore he must say something to this. (1.) He denies the charge, with due respect indeed to the governor, but with justice to himself, protesting that there was neither ground nor colour for it (v. 25): "I am not mad, most noble Festus, nor ever was, nor any thing like it; the use of my reason, thanks be to God, has been all my days continued to me, and at this time I do not ramble, but speak the words of truth and soberness, and know what I say." Observe, Though Festus gave Paul this base and contemptuous usage, not becoming a gentlemen, much less a judge, yet Paul is so far from resenting it, and being provoked by it, that he gives him all possible respect, compliments him with his title of honour, most noble Festus, to teach us not to render railing for railing, nor one invidious character for another, but to speak civilly to those who speak slightly of us. It becomes us, upon all occasions, to speak the words of truth and soberness, and then we may despise the unjust censures of men. (2.) He appeals to Agrippa concerning what he spoke (v. 26): For the king knows of these things, concerning Christ, and his death and resurrection, and the prophecies of the Old Testament, which had their accomplishment therein. He therefore spoke freely before him, who knew these were no fancies, but matters of fact, knew something of them, and therefore would be willing to know more: For I am persuaded that none of these things are hidden from him; no, not that which he had related concerning his own conversion, and the commission he had received to preach the gospel. Agrippa could not but have heard of it, having been so long conversant among the Jews. This thing was not done in a corner; all the country rang of it; and any of the Jews present might have witnessed for him that they had heard it many a time from others, and therefore it was unreasonable to censure him as a distracted man for relating it, much more for speaking of the death and resurrection of Christ, which was so universally spoken of. Peter tells Cornelius and his friends (ch. x. 37), That word you know which was published throughout all Judea concerning Christ; and therefore Agrippa could not be ignorant of it, and it was a shame for Festus that he was so.

II. Agrippa is so far from thinking him a madman that he thinks he never heard a man argue more strongly, nor talk more to the purpose.

1. Paul applies himself closely to Agrippa's conscience. Some think Festus was displeased at Paul because he kept his eye upon Agrippa, and directed his discourse to him all along, and that therefore he gave him that interruption, v. 24. But, if that was the thing that affronted him, Paul regards it not: he will speak to those who understand him, and whom he is likely to fasten something upon, and therefore still addresses Agrippa; and, because he had mentioned Moses and the prophets as confirming the gospel he preached, he refers Agrippa to them (v. 27): "King Agrippa, believest thou the prophets? Dost thou receive the scriptures of the Old Testament as a divine revelation, and admit them as foretelling good things to come?" He does not stay for an answer, but, in compliment to Agrippa, takes it for granted: I know that thou believest; for every one knew that Agrippa professed the Jews' religion, as his fathers had done, and therefore both knew the writings of the prophets and gave credit to them. Note, It is good dealing with those who have acquaintance with the scriptures and believe them; for such one has some hold of.

2. Agrippa owns there was a great deal of reason in what Paul said (v. 28): Almost thou persuadest me to be a Christian. Some understand this as spoken ironically, and read it thus, Wouldst thou in so little a time persuade me to be a Christian? But, taking it so, it is an acknowledgement that Paul spoke very much to the purpose, and that, whatever others thought of it, to his mind there came a convincing power along with what he said: "Paul, thou art too hasty, thou canst not think to make a convert of me all of a sudden." Others take it as spoken seriously, and as a confession that he was in a manner, or within a little, convinced that Christ was the Messiah; for he could not but own, and had many a time thought so within himself, that the prophecies of the Old Testament had had their accomplishment in him; and now that it is urged thus solemnly upon him he is ready to yield to the conviction, he begins to sound a parley, and to think of rendering. He is as near being persuaded to believe in Christ as Felix, when he trembled, was to leave his sins: he sees a great deal of reason for Christianity; the proofs of it, he owns, are strong, and such as he cannot answer; the objections against it trifling, and such as he cannot for shame insist upon; so that if it were not for his obligations to the ceremonial law, and his respect to the religion of his fathers and of his country, or his regard to his dignity as a king and to his secular interests, he would turn Christian immediately. Note, Many are almost persuaded to be religious who are not quite persuaded; they are under strong convictions of their duty, and of the excellency of the ways of God, but yet are overruled by some external inducements, and do not pursue their convictions.

3. Paul, not being allowed time to pursue his argument, concludes with a compliment, or rather a pious wish that all his hearers were Christians, and this wish turned into a prayer: euxaimen an to Theo--I pray to God for it (v. 29); it was his heart's desire and prayer to God for them all that they might be saved, Rom. x. 1. That not only thou but all that hear me this day (for he has the same kind design upon them all) were both almost, and altogether, such as I am, except these bonds. Hereby, (1.) He professes his resolution to cleave to his religion, as that which he was entirely satisfied in, and determined to live and die by. In wishing that they were all as he was, he does in effect declare against ever being as they were, whether Jews or Gentiles, how much soever it might be to his worldly advantage. He adheres to the instruction God gave to the prophet (Jer. xv. 19), Let them return unto thee, but return not thou unto them. (2.) He intimates his satisfaction not only in the truth, but in the benefit and advantage of Christianity; he had so much comfort in it for the present, and was so sure it would end in his eternal happiness, that he could not wish better to the best friend he had in the world than to wish him such a one as he was, a faithful zealous disciple of Jesus Christ. Let my enemy be as the wicked, says Job, ch. xxvii. 7. Let my friend be as the Christian, says Paul. (3.) He intimates his trouble and concern that Agrippa went no further than being almost such a one as he was, almost a Christian, and not altogether one; for he wishes that he and the rest of them might be not only almost (what good would that do?) but altogether such as he was, sincere thorough-paced Christians. (4.) He intimates that it was the concern, and would be the unspeakable happiness, of every one of them to become true Christians--that there is grace enough in Christ for all, be they ever so many--enough for each, be they ever so craving. (5.) He intimates the hearty good-will he bore to them all; he wishes them, [1.] As well as he wished his own soul, that they might be as happy in Christ as he was. [2.] Better than he now was as to his outward condition, for he excepts these bonds; he wishes they might all be comforted Christians as he was, but not persecuted Christians as he was--that they might taste as much as he did of the advantages that attended religion, but not so much of its crosses. They had made light of his imprisonment, and were in no concern for him. Felix detained him in bonds to gratify the Jews. Now this would have tempted many a one to wish them all in his bonds, that they might know what it was to be confined as he was, and then they would know the better how to pity him; but he was so far from this that, when he wished them in bonds to Christ, he desired they might never be in bonds for Christ. Nothing could be said more tenderly nor with a better grace.

III. They all agree that Paul is an innocent man, and is wronged in his prosecution. 1. The court broke up with some precipitation (v. 30): When he had spoken that obliging word (v. 29), which moved them all, the king was afraid, if he were permitted to go on, he would say something yet more moving, which might work upon some of them to appear more in his favour than was convenient, and perhaps might prevail with them to turn Christians. The king himself found his own heart begin to yield, and durst not trust himself to hear more, but, like Felix, dismissed Paul for this time. They ought in justice to have asked the prisoner whether he had any more to say for himself; but they thought he had said enough, and therefore the king rose up, and the governor, and Bernice, and those that sat with them, concluding the case was plain, and with this they contented themselves, when Paul had more to say which would have made it plainer. 2. They all concurred in an opinion of Paul's innocency, v. 31. The court withdrew to consult of the matter, to know one another's minds upon it, and they talked among themselves, all to the same purport, that this man does nothing worthy of bonds--he is not a dangerous man, whom it is prudent to confine. After this, Nero made a law for the putting of those to death who professed the Christian religion, but as yet there was no law of that kind among the Romans, and therefore no transgression; and this judgment of theirs is a testimony against that wicked law which Nero made not long after this, that Paul, the most active zealous Christian that ever was, was adjudged, even by those that were no friends to his way, to have done nothing worthy of death, or of bonds. Thus was he made manifest in the conscience of those who yet would not receive his doctrine; and the clamours of the hot-headed Jews, who cried out, Away with him, it is not fit he should live, were shamed by the moderate counsels of this court. 3. Agrippa gave his judgment that he might have been set at liberty, if he had not himself appealed to Cæsar (v. 32), but by that appeal he had put a bar in his own door. Some think that by the Roman law this was true, that, when a prisoner had appealed to the supreme court, the inferior courts could no more discharge him than they could condemn him; and we suppose the law was so, if the prosecutors joined issue upon the appeal, and consented to it. But it does not appear that in Paul's case the prosecutors did so; he was forced to do it, to screen himself from their fury, when he saw the governor did not take the care he ought to have done for his protection. And therefore others think that Agrippa and Festus, being unwilling to disoblige the Jews by setting him at liberty, made this serve for an excuse of their continuing him in custody, when they themselves knew they might have justified the discharging of him. Agrippa, who was but almost persuaded to be a Christian, proves no better than if he had not been at all persuaded. And now I cannot tell, (1.) Whether Paul repented of his having appealed to Cæsar, and wished he had not done it, blaming himself for it as a rash thing, now he saw that was the only thing that hindered his discharge. He had reason perhaps to reflect upon it with regret, and to charge himself with imprudence and impatience in it, and some distrust of the divine protection. He had better have appealed to God than to Cæsar. It confirms what Solomon says (Eccl. vi. 12), Who knows what is good for man in this life? What we think is for our welfare often proves to be a trap; such short-sighted creatures are we, and so ill-advised in leaning, as we do, to our own understanding. Or, (2.) Whether, notwithstanding this, he was satisfied in what he had done, and was easy in his reflections upon it. His appealing to Cæsar was lawful, and what became a Roman citizen, and would help to make his cause considerable; and forasmuch as when he did it it appeared to him, as the case then stood, to be for the best, though afterwards it appeared otherwise, he did not vex himself with any self-reproach in the matter, but believed there was a providence in it, and it would issue well at last. And besides, he was told in a vision that he must bear witness to Christ at Rome, ch. xxiii. 11. And it is all one to him whether he goes thither a prisoner or at his liberty; he knows the counsel of the Lord shall stand, and says, Let it stand. The will of the Lord be done.
Adam Clarke: Commentary on the Bible - 1831
26:24: Paul, thou art beside thyself - "Thou art mad, Paul!" "Thy great learning hath turned thee into a madman." As we sometimes say, thou art cracked, and thy brain is turned. By the τα πολλα γραμματα it is likely that Festus meant no more than this, that Paul had got such a vast variety of knowledge, that his brain was overcharged with it: for, in this speech, Paul makes no particular show of what we call learning; for he quotes none of their celebrated authors, as he did on other occasions; see Act 17:28. But he here spoke of spiritual things, of which Festus, as a Roman heathen, could have no conception; and this would lead him to conclude that Paul was actually deranged. This is not an uncommon case with many professing Christianity; who, when a man speaks on experimental religion, on the life of God in the soul of man - of the knowledge of salvation, by the remission of sins - of the witness of the Spirit, etc., etc., things essential to that Christianity by which the soul is saved, are ready to cry out, Thou art mad: he is an enthusiast: that is, a religious madman; one who is not worthy to be regarded; and yet, strange to tell, these very persons who thus cry out are surprised that Festus should have supposed that Paul was beside himself!
Albert Barnes: Notes on the Bible - 1834
26:24: Festus said with a loud voice - Amazed at the zeal of Paul. Paul doubtless evinced deep interest in the subject, and great earnestness in the delivery of his defense.
Thou art beside thyself - Thou art deranged; thou art insane. The reasons why Festus thought Paul mad were, probably:
(1) His great earnestness and excitement on the subject.
(2) his laying such stress on the gospel of the despised Jesus of Nazareth, as if it were a matter of infinite moment. Festus despised it; and he regarded it as proof of derangement that so much importance was attached to it.
(3) Festus regarded, probably, the whole story of the vision that Paul said had appeared to him as the effect of an inflamed and excited imagination, and as a proof of delirium. This is not an uncommon charge against those who are Christians, and especially when they evince unusual zeal. Sinners regard them as under the influence of delirium and fanaticism; as terrified by imaginary and superstitious fears; or as misguided by fanatical leaders. Husbands often thus think their wives to be deranged, and parents perceive their children that, and wicked people assume the ministers of the gospel to be crazy. The frivolous think it proof of derangement that others are serious, anxious, and prayerful; the rich, that others are willing to part with their property to do good; the ambitious and worldly, that others are willing to leave their country and home to go among the Gentiles to spend their lives in making known the unsearchable riches of Christ. The really sober and rational part of the world they who fear God and keep his commandments; they who believe that eternity is before them, and who strive to live for it - are thus charged with insanity by those who are really deluded, and who are thus living lives of madness and folly. The tenants of a madhouse often think all others deranged but themselves; but there is no madness so great, no delirium so awful, as to neglect the eternal interest of the soul for the sake of the pleasures and honors which this life can give.
Much learning - It is probable that Festus was acquainted with the fact that Paul was a learned man. Paul had not, while before him, manifested particularly his learning. But Festus, acquainted in some way with the fact that he was well-educated, supposed that his brain had been turned, and that the effect of it was seen by devotion to a fanatical form of religion. The tendency of long-continued and intense application to produce mental derangement is everywhere known.
Doth make thee mad - Impels, drives, or excites thee περιτρέπει peritrepei to madness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:24: spake: Act 22:1
Festus: Act 17:32, Act 24:25, Act 25:19, Act 25:20
Paul: Act 26:11; Kg2 9:11; Jer 29:26; Hos 9:7; Mar 3:21; Joh 8:48, Joh 8:52, Joh 10:20, Joh 10:21; Co1 1:23, Co1 2:13, Co1 2:14, Co1 4:10; Co2 5:13
Geneva 1599
26:24 (8) And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad.
(8) The wisdom of God is madness to fools, yet nonetheless we must boldly confirm the truth.
John Gill
26:24 And as he thus spake for himself,.... Asserting the integrity and innocence of his past life and conversation, in proof of which he appealed to the Jews themselves; setting forth the prejudices to the Christian religion he had been under; declaring the heavenly vision that had appeared to him, and the divine orders he had received; alleging, that in his ministry there was an entire harmony between him, and the writings of Moses, and the prophets, for which the Jews professed a veneration; as he was thus vindicating himself, ere he had well finished his apology,
Festus said with a loud voice; that all might hear, and being moved with resentment at what he had heard; and it may be, he was displeased with Paul that he took so much notice of Agrippa, and so often addressed him, and appealed to him, when he scarce ever turned to, or looked at him:
Paul, thou art beside thyself; not in thy senses, or right mind, to talk of such an appearance and vision, and especially of the resurrection of a person from the dead. This is no unusual thing for the ministers of the Gospel to be reckoned madmen, and the doctrines they preach madness and folly: our Lord himself was said to be beside himself, and to have a devil, and be mad; and so were his apostles, Mk 3:21 and it is not to be wondered at that natural men should entertain such an opinion of them, since what they deliver is quite out of their sphere and reach: Festus added,
much learning doth make thee mad; the apostle was a man of much learning, both Jewish, Greek, and Roman; and Festus perceived him to be of great reading by his making mention of Moses, and the prophets, writings which he knew nothing at all of. And as this sometimes is the case, that much reading, and hard study, do cause men to be beside themselves, he thought it was Paul's case: so the philosopher (f) suggests, that men of great wit and learning, and who are closely engaged in study, whether in philosophy, or politics, or poetry, or in technical affairs, are inclined to be melancholy, and phrenetic.
(f) Aristotel. Problem. sect. 30.
John Wesley
26:24 Festus said, Paul, thou art beside thyself - To talk of men's rising from the dead! And of a Jew's enlightening not only his own nation, but tho polite and learned Greeks and Romans! Nay, Festus, it is thou that art beside thyself. That strikest quite wide of the mark. And no wonder: he saw that nature did not act in Paul; but the grace that acted in him he did not see. And therefore he took all this ardour which animated the apostle for a mere start of learned phrensy.
Robert Jamieson, A. R. Fausset and David Brown
26:24 Festus said with a loud voice--surprised and bewildered.
Paul, thou art beside thyself, much learning doth make thee mad--"is turning thy head." The union of flowing Greek, deep acquaintance with the sacred writings of his nation, reference to a resurrection and other doctrines to a Roman utterly unintelligible, and, above all, lofty religious earnestness, so strange to the cultivated, cold-hearted skeptics of that day--may account for this sudden exclamation.
26:2526:25: Իսկ Պաւղոս ասէ. Ո՛չ մոլիմ՝ քա՛ջդ Փեստոս, այլ զցածութեան եւ զճշմարտութեան բանս բարբառիմ[2815]։ [2815] Օրինակ մի հնագոյն. Այլ զգածութեան եւ զճշ՛՛։
25. Իսկ Պօղոսն ասաց. «Չեմ ցնորւում, ո՛վ Գերազանցդ Փեստոս, այլ զգաստութեան եւ ճշմարտութեան խօսքեր եմ արտասանում.
25 Պօղոս ալ ըսաւ. «Ես չեմ խելագարիր, ո՛վ պատուական Փեստոս, հապա ճշմարտութեան եւ զգաստութեան խօսքեր կը խօսիմ։
Իսկ Պաւղոս ասէ. Ոչ մոլիմ, քաջդ Փեստոս, այլ զցածութեան եւ զճշմարտութեան բանս բարբառիմ:

26:25: Իսկ Պաւղոս ասէ. Ո՛չ մոլիմ՝ քա՛ջդ Փեստոս, այլ զցածութեան եւ զճշմարտութեան բանս բարբառիմ[2815]։
[2815] Օրինակ մի հնագոյն. Այլ զգածութեան եւ զճշ՛՛։
25. Իսկ Պօղոսն ասաց. «Չեմ ցնորւում, ո՛վ Գերազանցդ Փեստոս, այլ զգաստութեան եւ ճշմարտութեան խօսքեր եմ արտասանում.
25 Պօղոս ալ ըսաւ. «Ես չեմ խելագարիր, ո՛վ պատուական Փեստոս, հապա ճշմարտութեան եւ զգաստութեան խօսքեր կը խօսիմ։
zohrab-1805▾ eastern-1994▾ western am▾
26:2525: Нет, достопочтенный Фест, сказал он, я не безумствую, но говорю слова истины и здравого смысла.
26:25  ὁ δὲ παῦλος, οὐ μαίνομαι, φησίν, κράτιστε φῆστε, ἀλλὰ ἀληθείας καὶ σωφροσύνης ῥήματα ἀποφθέγγομαι.
26:25. ὁ (The-one) δὲ (moreover) Παῦλος (a-Paulos,"Οὐ (Not) μαίνομαι , ( I-rave ,"φησίν, (it-declareth,"κράτιστε (Most-secured) Φῆστε, (Festos,"ἀλλὰ (other) ἀληθείας (of-an-un-secluding-of) καὶ (and) σωφροσύνης (of-a-rational-centeredness) ῥήματα (to-utterings-to) ἀποφθέγγομαι . ( I-voice-off )
26:25. at Paulus non insanio inquit optime Feste sed veritatis et sobrietatis verba eloquorAnd Paul said: I am not mad, most excellent Festus, but I speak words of truth and soberness.
25. But Paul saith, I am not mad, most excellent Festus; but speak forth words of truth and soberness.
26:25. And Paul said: “I am not insane, most excellent Festus, but rather I am speaking words of truth and sobriety.
26:25. But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness.
But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness:

25: Нет, достопочтенный Фест, сказал он, я не безумствую, но говорю слова истины и здравого смысла.
26:25  ὁ δὲ παῦλος, οὐ μαίνομαι, φησίν, κράτιστε φῆστε, ἀλλὰ ἀληθείας καὶ σωφροσύνης ῥήματα ἀποφθέγγομαι.
26:25. at Paulus non insanio inquit optime Feste sed veritatis et sobrietatis verba eloquor
And Paul said: I am not mad, most excellent Festus, but I speak words of truth and soberness.
26:25. And Paul said: “I am not insane, most excellent Festus, but rather I am speaking words of truth and sobriety.
26:25. But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-26: Достаточно почтительно, но с полным достоинством, кратко и сильно, апостол отрицает упрек и подозрения Феста.

"Я не безумствую, но говорю слова истины и здравого смысла!.. " Для уверения в сем не понимающего дела язычника апостол ссылается на более понимающего и смыслящего в сем деле иудея, царя Агриппу, к которому собственно и обращена вся эта речь апостола (ст. 2-3).

Прав апостол и в фактической стороне своего учения. Извинительно, что Фест, как новый человек, сомневается в верности проповедуемого Павлом. Но быть не может, чтобы от царя было скрыто "что-нибудь из сего", т. е. из того, что относится к жизни и деятельности Иисуса и к жизни первохристианской Церкви после Его вознесения, ибо все "это не в углу происходило..." - не втайне, а всенародно, и не в одном Иерусалиме, а и в виду всей Палестины.
Adam Clarke: Commentary on the Bible - 1831
26:25: I am not mad, most noble Festus - This most sensible, appropriate, and modest answer, was the fullest proof he could give of his sound sense and discretion. The title, ΚρατιϚε, most noble, or most excellent, which he gives to Festus, shows at once that he was far above indulging any sentiment of anger or displeasure at Festus, though he had called him a madman; and it shows farther that, with the strictest conscientiousness, even an apostle may give titles of respect to men in power, which taken literally, imply much more than the persons deserve to whom they are applied. ΚρατιϚος, which implies most excellent, was merely a title which belonged to the office of Festus. St. Paul hereby acknowledges him as the governor; while, perhaps, moral excellence of any kind could with no propriety be attributed to him.
Speak forth the words of truth and soberness - Αληθειας και σωφροσυνης, Words of truth and of mental soundness. The very terms used by the apostle would at once convince Festus that he was mistaken. The σωφροσυνη of the apostle was elegantly opposed to the μανια of the governor: the one signifying mental derangement, the other mental sanity. Never was an answer, on the spur of the moment, more happily conceived.
Albert Barnes: Notes on the Bible - 1834
26:25: I am not mad - I am not deranged. There are few more happy turns than what Paul gives to this accusation of Festus. He might have appealed to the course of his argument; he might have dwelt on the importance of the subject, and continued to reason; but he makes an appeal at once to Agrippa, and brings him in for a witness that he was not deranged. This would be far more likely to make an impression on the mind of Festus than anything that Paul could say in self-defense. The same reply, "I am not mad," can be made by all Christians to the charge of derangement which the world brings against them. They have come, like the prodigal son Luk 15:17, to their right mind; and by beginning to act as if there were a God and Saviour, as if they were to die, as if there were a boundless eternity before them, they are conducting according to the dictates of reason. And as Paul appealed to Agrippa, who was not a Christian, for the reasonableness and soberness of his own views and conduct, so may all Christians appeal to sinners themselves as witnesses that they are acting as immortal beings should act. All people know that if there is an eternity, it is right to prepare for it; if there is a God, it is proper to serve him; if a Saviour died for us, we should love him; if a hell, we should avoid it; if a heaven, we should seek it. And even when they charge us with folly and derangement, we may turn at once upon them, and appeal to their own consciences, and ask them if all our anxieties, and prayers, and efforts, and self-denials are not right? One of the best ways of convicting sinners is to appeal to them just as Paul did to Agrippa. When so appealed to, they will usually acknowledge the force of the appeal, and will admit that the solicitude of Christians for their salvation is according to the dictates of reason.
Most noble Festus - This was the usual title of the Roman governor. Compare Act 24:3.
Of truth - In accordance with the predictions of Moses and the prophets, and the facts which have occurred in the death and resurrection of the Messiah. In proof of this he appeals to Agrippa, Act 26:26-27. Truth here stands opposed to delusion, imposture, and fraud.
And soberness - Soberness σωφροσύνη sō phrosunē, wisdom) stands opposed here to madness or derangement, and denotes "sanity of mind." The words which I speak are those of a sane man, conscious of what he is saying, and impressed with its truth. They were the words, also, of a man who, under the charge of derangement, evinced the most perfect self-possession and command of his feelings, and who uttered sentiments deep, impressive, and worthy the attention of all mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:25: I am not: Joh 8:49; Pe1 2:21-23, Pe1 3:9, Pe1 3:15
most: Act 23:26 *Gr: Act 24:3; Luk 1:3 *Gr.
words: Tit 1:9, Tit 2:7, Tit 2:8
John Gill
26:25 But he said, I am not mad, most noble Festus,.... That is, Paul said, as the Alexandrian copy, and some others, and the Vulgate Latin, Syriac, and Ethiopic versions read: he replied to Festus, to whom he gives his title of honour, not out of fear, nor flattery, but according to custom; and though he used him in such a reproachful manner, as if he was not himself, which he denies; nor did what he had said show anything of that kind, but the reverse, to which he appeals;
but speak forth the words of truth and soberness; which are true in themselves, being perfectly agreeable to the Scriptures of truth; and are what Christ, who is truth itself, had spoken, and of which he is the subject; and which the spirit of truth leads into, and owns and blesses: the Gospel in general, and all the doctrines of it, are words of truth; they are true, in opposition to that which is false, there is nothing of falsehood in them, no lie is of the truth; and to that which is fictitious, as the counterfeit Gospel of false teachers, which looks like the Gospel, and has the appearance of truth, but in reality is not; and to that which is but shadow, the Gospel, and the truths of it, are solid and substantial ones; hence the law and truth are opposed to each other, Jn 1:17 and there are particular doctrines of the Gospel, and such as the apostle had been speaking of, or referred unto, which are called truth, words of truth, and faithful sayings; as that Jesus Christ is the Son of God; that he is God manifest in the flesh, or is God and man in one person; that he came into the world to save the chief of sinners; that he suffered, died, and rose again from the dead; that justification is by his righteousness; and that as he is the first that rose from the dead, others will rise also; or that there will be a resurrection of the dead by him; see 1Jn 2:21 Ti1 1:15. And these are "words of soberness" also; they are words of the highest wisdom, which contain the wisdom of God in a mystery, even hidden wisdom, the deep things of God, and such as could never have been found out by the wisdom of men; they are the means of bringing a man to himself, to his right mind, who before was not himself; of causing a man to think soberly of himself, and not more highly than he ought to think, even to think of himself, that he is the chief of sinners, and the least of saints; and of speaking soberly, wisely, and prudently; and of living soberly, righteously, and godly: they are doctrines, as delivered by the faithful ministers of them, which come from a sound and sober mind, and have a tendency to make wise and sober; and therefore should be spoken "forth", openly and boldly, freely and faithfully, constantly and continually, as they were by the apostle, whatever reproaches, calumnies, and reflections may be cast upon them for so doing, even though they may be called fools and madmen.
John Wesley
26:25 I am not mad, most excellent Festus - The style properly belonging to a Roman propretor. How inexpressibly beautiful is this reply! How strong! yet how decent and respectful! Mad men seldom call men by their names, and titles of honour. Thus also St. Paul refutes the charge. But utter the words of truth (confirmed in the next verse) and sobriety - The very reverse of madness. And both these remain, even when the men of God act with the utmost vehemence.
Robert Jamieson, A. R. Fausset and David Brown
26:25 I am not mad, most noble Festus, but, &c.--Can anything surpass this reply, for readiness, self-possession, calm dignity? Every word of it refuted the rude charge, though Festus, probably, did not intend to hurt the prisoner's feelings.
26:2626:26: Գիտա՛կ իսկ է այսոցիկ արքայ, ընդ որում համարձակեալդ խօսիմ. քանզի ծածկել ՚ի քէն իմիք ՚ի սոցանէ՝ չառնո՛ւմ յանձն. զի ո՛չ եթէ յանկեան ուրեք գործեալ իցէ այս[2816]։ [2816] Ոմանք. Ընդ որում եւ համարձա՛՛։
26. արքան այս բաներին գիտակ իսկ է, դրա համար համարձակ եմ խօսում, քանի որ յանձն չեմ առնում այս բոլորից որեւէ բան քեզնից ծածկել, որովհետեւ մի որեւէ խուլ անկիւնում չէ, որ այս բանը գործուած է:
26 Քանզի այս բաները թագաւորը գիտէ, որուն համար ես ալ համարձակ կը խօսիմ. քանզի չեմ կարծեր թէ ասոնցմէ բան մը անկէ ծածկուած է, վասն զի այս բանը անկիւնի մը մէջ եղած չէ։
Գիտակ իսկ է այսոցիկ արքայ, ընդ որում եւ համարձակեալդ խօսիմ. քանզի ծածկել ի քէն իմիք ի սոցանէ չառնում յանձն. զի ոչ եթէ յանկեան ուրեք գործեալ իցէ այս:

26:26: Գիտա՛կ իսկ է այսոցիկ արքայ, ընդ որում համարձակեալդ խօսիմ. քանզի ծածկել ՚ի քէն իմիք ՚ի սոցանէ՝ չառնո՛ւմ յանձն. զի ո՛չ եթէ յանկեան ուրեք գործեալ իցէ այս[2816]։
[2816] Ոմանք. Ընդ որում եւ համարձա՛՛։
26. արքան այս բաներին գիտակ իսկ է, դրա համար համարձակ եմ խօսում, քանի որ յանձն չեմ առնում այս բոլորից որեւէ բան քեզնից ծածկել, որովհետեւ մի որեւէ խուլ անկիւնում չէ, որ այս բանը գործուած է:
26 Քանզի այս բաները թագաւորը գիտէ, որուն համար ես ալ համարձակ կը խօսիմ. քանզի չեմ կարծեր թէ ասոնցմէ բան մը անկէ ծածկուած է, վասն զի այս բանը անկիւնի մը մէջ եղած չէ։
zohrab-1805▾ eastern-1994▾ western am▾
26:2626: Ибо знает об этом царь, перед которым и говорю смело. Я отнюдь не верю, чтобы от него было что-нибудь из сего скрыто; ибо это не в углу происходило.
26:26  ἐπίσταται γὰρ περὶ τούτων ὁ βασιλεύς, πρὸς ὃν καὶ παρρησιαζόμενος λαλῶ· λανθάνειν γὰρ αὐτὸν [τι] τούτων οὐ πείθομαι οὐθέν, οὐ γάρ ἐστιν ἐν γωνίᾳ πεπραγμένον τοῦτο.
26:26. ἐπίσταται ( It-standeth-upon ) γὰρ (therefore) περὶ (about) τούτων (of-the-ones-these,"ὁ (the-one) βασιλεύς, (a-ruler-of,"πρὸς (toward) ὃν (to-which) παρρησιαζόμενος ( all-uttering-to ) λαλῶ: (I-speak-unto) λανθάνειν (to-seclude) γὰρ (therefore) αὐτὸν (to-it) τούτων (of-the-ones-these) οὐ (not) πείθομαι (I-be-conduced) οὐθέν, (to-not-from-one) οὐ (not) γάρ (therefore) ἐστιν (it-be) ἐν (in) γωνίᾳ (unto-an-angling-unto) πεπραγμένον (having-had-come-to-be-practiced) τοῦτο. (the-one-this)
26:26. scit enim de his rex ad quem et constanter loquor latere enim eum nihil horum arbitror neque enim in angulo quicquam horum gestum estFor the king knoweth of these things, to whom also I speak with confidence. For I am persuaded that none of these things are hidden from him. For neither was any of these things done in a corner.
26. For the king knoweth of these things, unto whom also I speak freely: for I am persuaded that none of these things is hidden from him; for this hath not been done in a corner.
26:26. For the king knows about these things. To him also, I am speaking with constancy. For I think that none of these things are unknown to him. And neither were these things done in a corner.
26:26. For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner.
For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner:

26: Ибо знает об этом царь, перед которым и говорю смело. Я отнюдь не верю, чтобы от него было что-нибудь из сего скрыто; ибо это не в углу происходило.
26:26  ἐπίσταται γὰρ περὶ τούτων ὁ βασιλεύς, πρὸς ὃν καὶ παρρησιαζόμενος λαλῶ· λανθάνειν γὰρ αὐτὸν [τι] τούτων οὐ πείθομαι οὐθέν, οὐ γάρ ἐστιν ἐν γωνίᾳ πεπραγμένον τοῦτο.
26:26. scit enim de his rex ad quem et constanter loquor latere enim eum nihil horum arbitror neque enim in angulo quicquam horum gestum est
For the king knoweth of these things, to whom also I speak with confidence. For I am persuaded that none of these things are hidden from him. For neither was any of these things done in a corner.
26:26. For the king knows about these things. To him also, I am speaking with constancy. For I think that none of these things are unknown to him. And neither were these things done in a corner.
26:26. For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner.
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Adam Clarke: Commentary on the Bible - 1831
26:26: Before whom also I speak freely - This is a farther judicious apology for himself and his discourse. As if he had said: Conscious that the king understands all these subjects well, being fully versed in the law and the prophets, I have used the utmost freedom of speech, and have mentioned the tenets of my religion in their own appropriate terms.
This thing was not done in a corner - The preaching, miracles, passion, death, and resurrection of Jesus Christ, were most public and notorious; and of them Agrippa could not be ignorant; and indeed it appears, from his own answer, that he was not, but was now more fully persuaded of the truth than ever, and almost led to embrace Christianity.
Albert Barnes: Notes on the Bible - 1834
26:26: For the king - King Agrippa.
Knoweth - He had been many years in that region, and the fame of Jesus and of Paul's conversion were probably well known to him.
These things - The things pertaining to the early persecutions of Christians; the spread of the gospel; and the remarkable conversion of Paul. Though Agrippa might not have been fully informed respecting these things, yet he had an acquaintance with Moses and the prophets; he knew the Jewish expectation respecting the Messiah; and he could not be ignorant respecting the remarkable public events in the life of Jesus of Nazareth, and of his having been put to death by order of Pontius Pilate on the cross.
I speak freely - I speak openly - boldly. I use no disguise; and I speak the more confidently before him, because, from his situation, he must be acquainted with the truth of what I say. Truth is always bold and free, and it is an evidence of honesty when a man is willing to declare everything without reserve before those who are qualified to detect him if he is an impostor. Such evidence of truth and honesty was given by Paul.
For I am persuaded - I am convinced; I doubt not that he is well acquainted with these things.
Are hidden from him - That he is unacquainted with them.
For this thing - The thing to which Paul had mainly referred in this defense, his own conversion to the Christian religion.
Was not done in a corner - Did not occur secretly and obscurely, but was public, and was of such a character as to attract attention. The conversion of a leading persecutor, such as Paul had been, and in the manner in which that conversion had taken place, could not but attract attention and remark; and although the Jews would endeavor as much as possible to conceal it, yet Paul might presume that it could not be entirely unknown to Agrippa.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:26: the king: Act 26:2, Act 26:3, Act 25:22
this thing: Act 2:1-12, Act 4:16-21, Act 5:18-42; Isa 30:20; Mat 26:5, Mat 27:29-54
Geneva 1599
26:26 For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a (k) corner.
(k) Secretly and privately.
John Gill
26:26 For the king knoweth of these things,.... Something of them, of the sufferings and resurrection of the Messiah, and of his showing light to Jews and Gentiles, as they are spoken of by Moses and the prophets, whose writings Agrippa was conversant with, and of these things as fulfilled in Jesus of Nazareth; at least he had heard the report of them, how that they were said to be accomplished in him.
Before whom also I speak freely; because of the knowledge he had of these things:
for I am persuaded that none of these things are hidden from him; as that Moses and the prophets have foretold then, and that they have had their fulfilment in Jesus;
for this thing was not done in a corner: the ministry of Jesus was, public, his miracles were done openly, his suffering the death of the cross under Pontius Pilate was generally known, and his resurrection from the dead was a well attested fact, and the ministration of his Gospel to Jews and Gentiles was notorious. The Arabic and Ethiopic versions refer this to Paul's words and actions, that what he had said and done were not private but public, and of which Agrippa had had, by one means or another, a full account; but the other sense is best.
John Wesley
26:26 For the king knoweth of these things - St. Paul having refuted Festus, pursues his purpose, returning naturally, and as it were, step by step, from Festus to Agrippa. To whom I speak with freedom - This freedom was probably one circumstance which Festus accounted madness.
Robert Jamieson, A. R. Fausset and David Brown
26:26 the king knoweth, &c.--(See on Acts 26:1-3).
26:2726:27: Հաւատա՞ս արքա՛յ Ագրիպպաս մարգարէից. գիտեմ զի հաւատա՛ս[2817]։ [2817] Ոմանք. Արքայ Ագրիպպա մար՛՛... գիտեմ զի հաւատասն։
27. Ագրիպպա՛ս արքայ, մարգարէներին հաւատո՞ւմ ես. գիտեմ, որ հաւատում ես»:
27 Մարգարէներուն կը հաւատա՞ս, Ագրիպպա՛ս արքայ։ Գիտե՛մ թէ կը հաւատաս»։
Հաւատա՞ս, արքայ Ագրիպպա, մարգարէից. գիտեմ զի հաւատաս:

26:27: Հաւատա՞ս արքա՛յ Ագրիպպաս մարգարէից. գիտեմ զի հաւատա՛ս[2817]։
[2817] Ոմանք. Արքայ Ագրիպպա մար՛՛... գիտեմ զի հաւատասն։
27. Ագրիպպա՛ս արքայ, մարգարէներին հաւատո՞ւմ ես. գիտեմ, որ հաւատում ես»:
27 Մարգարէներուն կը հաւատա՞ս, Ագրիպպա՛ս արքայ։ Գիտե՛մ թէ կը հաւատաս»։
zohrab-1805▾ eastern-1994▾ western am▾
26:2727: Веришь ли, царь Агриппа, пророкам? Знаю, что веришь.
26:27  πιστεύεις, βασιλεῦ ἀγρίππα, τοῖς προφήταις; οἶδα ὅτι πιστεύεις.
26:27. πιστεύεις, (Thou-trust-of,"βασιλεῦ (Ruler-of) Ἀγρίππα, (Aggripas,"τοῖς (unto-the-ones) προφήταις; (unto-declarers-before?"οἶδα (I-had-come-to-see) ὅτι (to-which-a-one) πιστεύεις. (thou-trust-of)
26:27. credis rex Agrippa prophetis scio quia credisBelievest thou the prophets, O king Agrippa? I know that thou believest.
27. King Agrippa, believest thou the prophets? I know that thou believest.
26:27. Do you believe the Prophets, O king Agrippa? I know that you believe.”
26:27. King Agrippa, believest thou the prophets? I know that thou believest.
King Agrippa, believest thou the prophets? I know that thou believest:

27: Веришь ли, царь Агриппа, пророкам? Знаю, что веришь.
26:27  πιστεύεις, βασιλεῦ ἀγρίππα, τοῖς προφήταις; οἶδα ὅτι πιστεύεις.
26:27. credis rex Agrippa prophetis scio quia credis
Believest thou the prophets, O king Agrippa? I know that thou believest.
26:27. Do you believe the Prophets, O king Agrippa? I know that you believe.”
26:27. King Agrippa, believest thou the prophets? I know that thou believest.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-29: Подтвердив истину и здравомыслие своих слов бесспорным знанием царем Агриппою того, что не в углу происходило, апостол вдруг неожиданным и решительным оборотом речи обращается к совести Агриппы и, как мудрый и искусный ловец человеков (Мф IV:19), ставит его в такое положение, что всякий другой, честно ревнующий об истине, не избежал бы уловления, как избежал Агриппа, стыдливо отделавшись легкомысленной остротой и поспешив закрыть собрание.

"Веришь ли, царь Агриппа, пророкам? Знаю, что веришь..." - спешит ответить сам апостол за смущенного царя, растерявшегося от столь неожиданного экзамена в области веры и совести, на глазах образованных римских чиновников, пред которыми царь лицемерно хотел бы лучше казаться добрым язычником, чуждым суеверий иудейских.

Обыкновенно ответ Агриппы переводят так: "ты немного не убеждаешь меня сделаться христианином". В интересах славы Павла, красноречие которого вызвало у царя такую похвалу, многие принимают такой перевод. Однако мало вероятного, чтобы Агриппа, если даже допустить, что речь апостола сильно подействовала на него, мог зайти так далеко, особенно в присутствии Феста, только что назвавшего Павла почти безумным. Нельзя понимать ответа в указанном смысле и потому, что он противоречит прямому значению слов подлинника. Греческое чтение данного места таково: en oligw (т. е. cronw) me peiqeiz Сristanon genesqai, греческое слово peiqein - "убедить" чаще означает стараться, силиться убедить. Слово en oligw - "немного" - принимается почти всегда в значении короткого времени. Если принять во внимание быстроту оборота речи, которым Павел хотел сказать: "если ты веришь пророкам, то должен верить в Иисуса Христа", то нам понятен будет естественный смысл ответа: "ты слишком скор на заключения!", т. е. Агриппа хотел сказать: ты спрашиваешь, верю ли я пророкам? Да, верю. Но заключать отсюда, что я необходимо должен веровать во Христа, чтобы я был уже христианином, - это уже слишком поспешное заключение.

Славянский текст лучше оттеняет такой смысл ответа - "вмале мя препираеши христианина быти!" И именно такой смысл и мирится лучше всего с глубоким и серьезным впечатлением речи Павла на Агриппу, его слабым желанием сделаться христианином и, наконец, тем затруднительным положением, в какое Агриппа был поставлен, чувствуя себя, с одной стороны, в присутствии Павла, называвшего его обращенным израильтянином, а с другой - Феста, не уважавшего ни иудейства, ни христианства и считавшего Павла безумцем. Кроме того, такой смысл ближе подходит к ответу Павла, который без того делается малопонятною и пустой игрою слов. В действительности, между ответами Агриппы и Павла должна существовать логическая связь. Царь говорит: ты слишком скоро хочешь меня сделать христианином, Павел отвечает: "молил бы я Бога, чтобы мало ли много ли (т. е. скоро ли или долго, различие времени неважно, лишь бы дело сделалось), не только ты, но и все, слушающие меня сего дня, сделались такими, как я!.. " Последние слова, очевидно, намекают на слова Феста относительно "безумства" Павла.

"Кроме сих уз..." - трогательно добавляет невинный исповедник Христов. Узы были его похвалою (Еф III:1; IV:1; Флм I; Флп II:17: и д. ), но, конечно, он не желал, чтобы все христиане, его возлюбленные чада, были в узах всегда (ср. 3лат. и Феофил. ).
Adam Clarke: Commentary on the Bible - 1831
26:27: Believest thou the prophets? - Having made his elegant compliment and vindication to Festus, he turns to Agrippa; and, with this strong appeal to his religious feeling, says, Believest thou the prophets? and immediately anticipates his reply, and, with great address, speaks for him, I know that thou believest. The inference from this belief necessarily was: "As thou believest the prophets, and I have proved that the prophets have spoken about Christ, as suffering and, triumphing over death, and that all they say of the Messiah has been fulfilled in Jesus of Nazareth, then thou must acknowledge that my doctrine is true."
Albert Barnes: Notes on the Bible - 1834
26:27: King Agrippa - This bold personal address is an instance of Paul's happy manner of appeal. He does it to bring in the testimony of Agrippa to meet the charge of Festus that he was deranged.
Believest thou the prophets? - The prophecies respecting the character, the sufferings, and the death of the Messiah.
I know that thou believest - Agrippa was a Jew; and, as such, he of course believed the prophets. Perhaps, too, from what Paul knew of his personal character, he might confidently affirm that he professed to be a believer. Instead, therefore, of waiting for his answer, Paul anticipated it, and said that he knew that Agrippa professed to believe all these prophecies respecting the Messiah. His design is evident. It is:
(1) To meet the charge of derangement, and to bring in the testimony of Agrippa, who well understood the subject, to the importance and the truth of what he was saying.
(2) to press on the conscience of his royal hearer the evidence of the Christian religion, and to secure, if possible, his conversion. "Since thou believest the prophecies, and since I have shown that they are fulfilled in Jesus of Nazareth; that he corresponds in person, character, and work, with the prophets, it follows that his religion is true." Paul lost no opportunity in pressing the truth on every class of people. He had such a conviction of the truth of Christianity that he was deterred by no rank, station, or office; by no fear of the rich, the great, and the learned; but everywhere urged the evidence of that religion as indisputable. In this lay the secret of no small part of his success. A man who really believes the truth will be ready to defend it. A man who truly loves religion will not be ashamed of it anywhere.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:27: believest: Act 26:22, Act 26:23
Geneva 1599
26:27 (9) King Agrippa, believest thou the prophets? I know that thou believest.
(9) Paul, as it were forgetting that he stood a prisoner to defend his cause, does not forget the office of his apostleship.
John Gill
26:27 King Agrippa, believest thou the prophets?.... What they have said concerning the person, office, sufferings, death, and resurrection of Christ, and that what they have said is fulfilled in Jesus of Nazareth?
I know that thou believest; that what the prophets said were true, and are accomplished.
John Wesley
26:27 King Agrippa, believest thou the prophets? - He that believes these, believes Paul, yea, and Christ. The apostle now comes close to his heart. What did Agrippa feel when he heard this? I know that thou believest! - Here Paul lays so fast hold on the king that he can scarce make any resistance.
Robert Jamieson, A. R. Fausset and David Brown
26:27 believest thou the prophets? I know that thou believest--The courage and confidence here shown proceeded from a vivid persuasion of Agrippa's knowledge of the facts and faith in the predictions which they verified; and the king's reply is the highest testimony to the correctness of these presumptions and the immense power of such bold yet courteous appeals to conscience.
26:2826:28: Եւ ասէ Ագրիպպաս ցՊաւղոս. Փոքո՛ւ իմն հաւանեցուցանես զիս լինել քրիստոնեայ[2818]։ [2818] ՚Ի լուս՛՛. ՚ի վերայ՝ Քրիստոնեայ. նշանակի՝ Հաւատացեալ։
28. Եւ Ագրիպպասը Պօղոսին ասաց. «Քիչ է մնում՝ ինձ էլ համոզես, որ քրիստոնեայ դառնամ»[43]:[43] Լաւագոյն յուն. բն. ունեն Քիչ է մնում, որ ինձ էլ քրիստոնեայ դարձնես:
28 Ագրիպպաս ըսաւ Պօղոսին. «Քիչ մնաց որ զիս համոզես Քրիստոնեայ ըլլալու»։
Եւ ասէ Ագրիպպաս ցՊաւղոս. Փոքու իմն հաւանեցուցանես զիս լինել քրիստոնեայ:

26:28: Եւ ասէ Ագրիպպաս ցՊաւղոս. Փոքո՛ւ իմն հաւանեցուցանես զիս լինել քրիստոնեայ[2818]։
[2818] ՚Ի լուս՛՛. ՚ի վերայ՝ Քրիստոնեայ. նշանակի՝ Հաւատացեալ։
28. Եւ Ագրիպպասը Պօղոսին ասաց. «Քիչ է մնում՝ ինձ էլ համոզես, որ քրիստոնեայ դառնամ»[43]:
[43] Լաւագոյն յուն. բն. ունեն Քիչ է մնում, որ ինձ էլ քրիստոնեայ դարձնես:
28 Ագրիպպաս ըսաւ Պօղոսին. «Քիչ մնաց որ զիս համոզես Քրիստոնեայ ըլլալու»։
zohrab-1805▾ eastern-1994▾ western am▾
26:2828: Агриппа сказал Павлу: ты немного не убеждаешь меня сделаться Христианином.
26:28  ὁ δὲ ἀγρίππας πρὸς τὸν παῦλον, ἐν ὀλίγῳ με πείθεις χριστιανὸν ποιῆσαι.
26:28. ὁ (The-one) δὲ (moreover) Ἀγρίππας (an-Agrippas) πρὸς (toward) τὸν (to-the-one) Παῦλον (to-a-Paulos,"Ἐν (In) ὀλίγῳ (unto-little) με (to-me) πείθεις (thou-conduce) Χριστιανὸν (to-Christos-belonged-to) ποιῆσαι. (to-have-done-unto)
26:28. Agrippa autem ad Paulum in modico suades me Christianum fieriAnd Agrippa said to Paul: In a little thou persuadest me to become a Christian.
28. And Agrippa unto Paul, With but little persuasion thou wouldest fain make me a Christian.
26:28. Then Agrippa said to Paul, “To some extent, you persuade me to become a Christian.”
26:28. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.
Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian:

28: Агриппа сказал Павлу: ты немного не убеждаешь меня сделаться Христианином.
26:28  ὁ δὲ ἀγρίππας πρὸς τὸν παῦλον, ἐν ὀλίγῳ με πείθεις χριστιανὸν ποιῆσαι.
26:28. Agrippa autem ad Paulum in modico suades me Christianum fieri
And Agrippa said to Paul: In a little thou persuadest me to become a Christian.
28. And Agrippa unto Paul, With but little persuasion thou wouldest fain make me a Christian.
26:28. Then Agrippa said to Paul, “To some extent, you persuade me to become a Christian.”
26:28. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.
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Adam Clarke: Commentary on the Bible - 1831
26:28: Almost thou persuadest me to be a Christian - Εν ολιγῳ με πειθεις ΧριϚιανον γενεσθαι. This declaration was almost the necessary consequence of the apostle's reasoning, and Agrippa's faith. If he believed the prophets, see Act 26:22, Act 26:23, and believed that Paul's application of their words to Christ Jesus was correct, he must acknowledge the truth of the Christian religion; but he might choose whether he would embrace and confess this truth, or not. However, the sudden appeal to his religious faith extorts from him the declaration, Thou hast nearly persuaded me to embrace Christianity. How it could have entered into the mind of any man, who carefully considered the circumstances of the case, to suppose that these words of Agrippa are spoken ironically, is to me unaccountable. Every circumstance in the case proves them to have been the genuine effusion of a heart persuaded of the truth; and only prevented from fully acknowledging it by secular considerations.
Albert Barnes: Notes on the Bible - 1834
26:28: Then Agrippa said unto Paul - He could not deny that he believed the prophecies in the Old Testament. He could not deny that the argument was a strong one that they had been fulfilled in Jesus of Nazareth. He could not deny that the evidence of the miraculous interposition of God in the conversion of Paul was overwhelming; and instead, therefore, of charging him, as Festus had done, with derangement, he candidly and honestly avows the impression which the proof had made on his mind.
Almost - Except a very little - ἐν ὀλίγῳ en oligō. Thou hast nearly convinced me that Christianity is true, and persuaded me to embrace it. The arguments of Paul had been so rational; the appeal which he had made to his belief of the prophets had been so irresistible, that he had been nearly convinced of the truth of Christianity. We are to remember:
(1) That Agrippa was a Jew, and that he would look on this whole subject in a different manner from the Roman Festus.
(2) that he does not appear to have partaken of the violent passions and prejudices of the Jews who had accused Paul.
(3) pits character, as given by Josephus, is that of a mild, candid, and ingenuous man. He had no particular hostility to Christians; he knew that they were not justly charged with sedition and crime; and he saw the conclusion to which a belief of the prophets inevitably tended. Yet, as in thousands of other cases, he was not quite persuaded to be a Christian. What was included in the "almost"; what pRev_ented his being quite persuaded, we know not. It may have been that the evidence was not so clear to his mind as he would profess to desire; or that he was not willing to give up his sins; or that he was too proud to rank himself with the followers of Jesus of Nazareth; or that, like Felix, he was willing to defer it to a more convenient season. There is every reason to believe that he was never quite persuaded to embrace the Lord Jesus, and that he was never nearer the kingdom of heaven than at this moment. It was the crisis, the turning-point in Agrippa's life, and in his eternal destiny; and, like thousands of others, he neglected or refused to allow the full conviction of the truth on his mind, and died in his sins.
Thou persuadest me - Thou dost convince me of the truth of the Christian religion, and persuadest me to embrace it.
To be a Christian - On the name Christian, see the notes on Act 11:26. On this deeply interesting case we may observe:
(1) That there are many in the same situation as Agrippa- many who are almost, but not altogether, persuaded to be Christians. They are found among:
(a) Those who have been religiously educated;
(b) Those who are convinced by argument of the truth of Christianity;
(c) Those whose consciences are awakened, and who feel their guilt, and the necessity of some better portion than this world can furnish.
(2) such persons are deterred from being altogether Christians by the following, among other causes:
(a) By the love of sin - the love of sin in general, or some particular sin which they are not willing to abandon;
(b) By the fear of shame, persecution, or contempt, if they become Christians;
(c) By the temptations of the world - its cares, vanities, and allurements- which are often presented most strongly in just this state of mind;
(d) By the love of office, the pride of rank and power, as in the case of Agrippa;
(e) By a disposition, like Felix, to delay to a more favorable time the work of religion, until life has wasted away, and death approaches, and it is too late, and the unhappy man dies almost a Christian.
(3) this state of mind is one of special interest and special danger. It is not one of safety, and it is not one that implies any certainty that the "almost Christian" will ever be saved. There is no reason to believe that Agrippa ever became fully persuaded to become a Christian. To be almost persuaded to do a thing which we ought to do, and yet not to do it, is the very position of guilt and danger. And it is no wonder that many are brought to this point - the turning-point, the crisis of life - and then lose their anxiety, and die in their sins. May the God of grace keep us from resting in being almost persuaded to be Christians! May every one who shall read this account of Agrippa be admonished by his convictions, and be alarmed by the fact that he then paused, and that his convictions there ended! And may every one resolve by the help of God to forsake every thing that pRev_ents his becoming an entire believer, and without delay embrace the Son of God as his Saviour!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:28: Almost: Act 26:29, Act 24:25; Eze 33:31; Mat 10:18; Mar 6:20, Mar 10:17-22; Co2 4:2; Jam 1:23, Jam 1:24
John Gill
26:28 Then Agrippa said unto Paul,.... Either seriously or ironically; rather the former, arising from the convictions of his mind, which he could not stifle nor conceal:
almost thou persuadest me to be a Christian; to profess faith in Jesus as the Messiah, to embrace his doctrine, and submit to his ordinances, which is to be a Christian, at least externally: and when he says "almost", or "in a little", his meaning is, that within a little, or very near, he was of being persuaded to embrace Christianity; or in a little matter, and in some respects; or rather in a few words, and in a small space of time, Paul had strangely wrought upon him to incline to the Christian religion; though the first sense, that he was almost, or within a little of being a Christian, seems to be the best, as appears by the apostle's reply to it: what it is to be a real Christian; see Gill on Acts 11:26. An almost Christian is one that has much light and knowledge, but no grace; he may know something of himself and of sin, of its being a violation of the law of God, and of the bad consequences of it, but has not true repentance for it; he may know much of Christ in a speculative way, concerning his person and offices, as the devils themselves do, and of the good things which come by him, as peace, pardon, righteousness, and salvation; but has no application of these things to himself; he may have a large notional knowledge of the doctrines of the Gospel, but has no experience of the power, sweetness, and comfort of them in his own soul; all his knowledge is unsanctified, and without practice: he is one that has a taste of divine things, but has not the truth of them; he may taste of the heavenly gift, of the good word of God, and of the powers of the world to come; yet it is but a taste, a superficial one, which he has; he does not savour and relish these things, nor is he nourished by them: he has a great deal of faith in the historical way, and sometimes a bold confidence and assurance of everlasting happiness; but has not faith of the right kind, which is spiritual and special, which is the faith of God's elect, the gift of God, and the operation of his Spirit; by which the soul beholds the glory, fulness, and suitableness of Christ, under a sense of need, and goes forth to him, renouncing everything of self, and lays hold upon him, and trusts in him for salvation; and which works by love to Christ and his people, and has with it the fruits of righteousness: he may express a great deal of flashy affectation to the word, and the ministers of it, for a while, but has nothing solid and substantial in him; he may partake of the Holy Ghost, of his gifts largely, but not of special and internal grace; and indeed he can only be an almost Christian, that becomes one merely through the persuasion of men: it is one part of the Gospel ministry to persuade men, but this of itself is ineffectual; a real Christian is made so by the power of divine grace. Agrippa was only persuaded, and but almost persuaded by the apostle to be a Christian, but not by the Lord, nor altogether, who persuades Japheth to dwell in the tents of Shem.
John Wesley
26:28 Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian! - See here, Festus altogether a heathen, Paul alogether a Christian, Agrippa halting between both. Poor Agrippa! But almost persuaded! So near the mark, and yet fall short! Another step, and thou art within the vail. Reader, stop not with Agrippa; but go on with Paul.
Robert Jamieson, A. R. Fausset and David Brown
26:28 Almost--or, "in a little time."
thou persuadest me to be a Christian--Most modern interpreters think the ordinary translation inadmissible, and take the meaning to be, "Thou thinkest to make me with little persuasion (or small trouble) a Christian"--but I am not to be so easily turned. But the apostle's reply can scarcely suit any but the sense given in our authorized version, which is that adopted by CHRYSOSTOM and some of the best scholars since. The objection on which so much stress is laid, that the word "Christian" was at that time only a term of contempt, has no force except on the other side; for taking it in that view, the sense is, "Thou wilt soon have me one of that despised sect."
26:2926:29: Եւ Պաւղոս ասէ. Խնդրէի յԱստուծոյ՝ եւ փոքու եւ մեծաւ, ո՛չ միայն զքեզ՝ այլ զամենեսեա՛ն որ լսեն ինձ այսօր՝ լինե՛լ այսպիսի որպէս եւ ե՛սս եմ, բա՛ց ՚ի կապանաց աստի[2819]։ [2819] Ոմանք. Եւ ասէ Պաւղոս... այլ եւ զամենեսին... բայց ՚ի կապանաց։
29. Եւ Պօղոսն ասաց. «Կը խնդրէի Աստծուն, որ, վաղ թէ ուշ, ոչ միայն դու, այլ բոլոր նրանք, որ այսօր ինձ լսում են, լինեն այնպիսին, ինչպիսին ես ինքս եմ, բացի այս կապանքներից»:
29 Պօղոս ալ ըսաւ. «Աստուծմէ կը խնդրէի, որ թէ՛ քիչով եւ թէ՛ շատով, ո՛չ միայն դուն, հապա ամէնքն ալ, որոնք այսօր ինծի կը լսեն, այնպէս ըլլան՝ ինչպէս ես եմ, այս կապերէն զատ»։
Եւ Պաւղոս ասէ. Խնդրէի յԱստուծոյ ե՛ւ փոքու ե՛ւ մեծաւ ոչ միայն զքեզ, այլ զամենեսեան որ լսեն ինձ այսօր` լինել այսպիսի որպէս եւ եսս եմ, բաց ի կապանաց աստի:

26:29: Եւ Պաւղոս ասէ. Խնդրէի յԱստուծոյ՝ եւ փոքու եւ մեծաւ, ո՛չ միայն զքեզ՝ այլ զամենեսեա՛ն որ լսեն ինձ այսօր՝ լինե՛լ այսպիսի որպէս եւ ե՛սս եմ, բա՛ց ՚ի կապանաց աստի[2819]։
[2819] Ոմանք. Եւ ասէ Պաւղոս... այլ եւ զամենեսին... բայց ՚ի կապանաց։
29. Եւ Պօղոսն ասաց. «Կը խնդրէի Աստծուն, որ, վաղ թէ ուշ, ոչ միայն դու, այլ բոլոր նրանք, որ այսօր ինձ լսում են, լինեն այնպիսին, ինչպիսին ես ինքս եմ, բացի այս կապանքներից»:
29 Պօղոս ալ ըսաւ. «Աստուծմէ կը խնդրէի, որ թէ՛ քիչով եւ թէ՛ շատով, ո՛չ միայն դուն, հապա ամէնքն ալ, որոնք այսօր ինծի կը լսեն, այնպէս ըլլան՝ ինչպէս ես եմ, այս կապերէն զատ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:2929: Павел сказал: молил бы я Бога, чтобы мало ли, много ли, не только ты, но и все, слушающие меня сегодня, сделались такими, как я, кроме этих уз.
26:29  ὁ δὲ παῦλος, εὐξαίμην ἂν τῶ θεῶ καὶ ἐν ὀλίγῳ καὶ ἐν μεγάλῳ οὐ μόνον σὲ ἀλλὰ καὶ πάντας τοὺς ἀκούοντάς μου σήμερον γενέσθαι τοιούτους ὁποῖος καὶ ἐγώ εἰμι, παρεκτὸς τῶν δεσμῶν τούτων.
26:29. ὁ (The-one) δὲ (moreover) Παῦλος (a-Paulos," Εὐξαίμην ( I-may-have-goodly-held ) ἂν (ever) τῷ (unto-the-one) θεῷ (unto-a-Deity) καὶ (and) ἐν (in) ὀλίγῳ (unto-little) καὶ (and) ἐν (in) μεγάλῳ (unto-great) οὐ (not) μόνον (to-alone) σὲ (to-THEE,"ἀλλὰ (other) καὶ (and) πάντας ( to-all ) τοὺς (to-the-ones) ἀκούοντάς ( to-hearing ) μου (of-me) σήμερον (this-day) γενέσθαι ( to-have-had-became ) τοιούτους (to-the-ones-unto-the-ones-these) ὁποῖος (which-whither-belonged) καὶ (and) ἐγώ (I) εἰμι (I-be,"παρεκτὸς (beside-out-of) τῶν (of-the-ones) δεσμῶν (of-ties) τούτων. (of-the-ones-these)
26:29. et Paulus opto apud Deum et in modico et in magno non tantum te sed et omnes hos qui audiunt hodie fieri tales qualis et ego sum exceptis vinculis hisAnd Paul said: I would to God that both in a little and in much, not only thou, but also all that hear me this day, should become such as I also am, except these bands.
29. And Paul , I would to God, that whether with little or with much, not thou only, but also all that hear me this day, might become such as I am, except these bonds.
26:29. And Paul said, “I hope to God that, both to a small extent and to a great extent, not only you, but also all those who hear me this day will become just as I also am, except for these chains.”
26:29. And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.
And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds:

29: Павел сказал: молил бы я Бога, чтобы мало ли, много ли, не только ты, но и все, слушающие меня сегодня, сделались такими, как я, кроме этих уз.
26:29  ὁ δὲ παῦλος, εὐξαίμην ἂν τῶ θεῶ καὶ ἐν ὀλίγῳ καὶ ἐν μεγάλῳ οὐ μόνον σὲ ἀλλὰ καὶ πάντας τοὺς ἀκούοντάς μου σήμερον γενέσθαι τοιούτους ὁποῖος καὶ ἐγώ εἰμι, παρεκτὸς τῶν δεσμῶν τούτων.
26:29. et Paulus opto apud Deum et in modico et in magno non tantum te sed et omnes hos qui audiunt hodie fieri tales qualis et ego sum exceptis vinculis his
And Paul said: I would to God that both in a little and in much, not only thou, but also all that hear me this day, should become such as I also am, except these bands.
26:29. And Paul said, “I hope to God that, both to a small extent and to a great extent, not only you, but also all those who hear me this day will become just as I also am, except for these chains.”
26:29. And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.
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
26:29: I would to God, etc. - Ευξαιμην αν τῳ Θεῳ, και εν ολιγῳ και εν πολλῳ - So fully am I persuaded of the infinite excellence of Christianity, and so truly happy am I in possession of it, that I most ardently wish that not only thou, but this whole council, were not only almost, but altogether, such as I am, these Chains excepted. Thus, while his heart glows with affection for their best interests, he wishes that they might enjoy all his blessings, if possible, without being obliged to bear any cross on the account. His holding up his chain, which was probably now detached from the soldier's arm, and wrapped about his own, must have made a powerful impression on the minds of his audience. Indeed, it appears they could bear the scene no longer; the king was overwhelmed, and rose up instantly, and so did the rest of the council, and went immediately aside; and, after a very short conference among themselves, they unanimously pronounced him innocent; and his last word, των δεσμων, Bonds! and the action with which it was accompanied, had made such a deep impression upon their hearts that they conclude their judgment with that very identical word δεσμων. Would to God, says the apostle, that all who hear me this day were altogether such as I am, except these Bonds! The whole council say - This man hath done nothing worthy of death nor of Bonds! Δεσμων, Bonds, is echoed by them from the last words of the apostle; as we may plainly perceive that, seeing such an innocent and eminent man suffering such indignity had made a deep impression upon their hearts. Alas! why should such a man be in B-O-N-D-S!
Albert Barnes: Notes on the Bible - 1834
26:29: I would to God - I pray to God; I earnestly desire it of God. This shows:
(1) Paul's intense desire that Agrippa, and all who heard him, might be saved.
(2) his steady and constant belief that none but God could incline people to become altogether Christians. Paul knew well that there was nothing that would overcome the reluctance of the human heart to be an entire Christian but the grace and mercy of God. He had addressed to his hearers the convincing arguments of religion, and he now breathed forth his earnest prayer to God that those arguments might be effectual. So prays every faithful minister of the cross.
All that hear me - Festus, and the military and civil officers who had been assembled to hear his defense, Act 25:23.
Were both almost, and altogether ... - Paul had no higher wish for them than that they might have the faith and consolations which he himself enjoyed. He had so firm a conviction of the truth of Christianity, and had experienced so much of its supports amidst his persecutions and trials, that his highest desire for them was that they might experience the same inexpressibly pure and holy consolations. He well knew that there was neither happiness nor safety in being almost a Christian; and he desired, therefore, that they would give themselves, as he had done, entirely and altogether to the service of the Lord Jesus Christ.
Except these bonds - These chains. This is an exceedingly happy and touching appeal. Probably Paul, when he said this, lifted up his arm with the chain attached to it. His wish was that in all respects they might partake of the effects of the gospel, except those chains. Those he did not wish them to bear. The persecutions, the unjust trials, and the imprisonments which he had been called to suffer in the cause, he did not desire them to endure. True Christians wish others to partake of the full blessings of religion. The trials which they themselves experienced from without in unjust persecutions, ridicule, and slander, they do not wish them to endure. The trials which they themselves experience from an evil heart, from corrupt passions, and from temptations, they do not wish others to experience. But even with these, religion confers infinitely more pure joy than the world can give; and even though others should be called to experience severe trials for their religion, still Christians wish that all should partake of the pure consolations which Christianity alone can furnish in this world and the world to come. Compare Mar 10:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:29: I would: Exo 16:3; Num 11:29; Sa2 18:33; Kg2 5:3; Co1 4:8, Co1 7:7; Co2 11:1
that not: Jer 13:17; Luk 19:41, Luk 19:42; Joh 5:34; Rom 9:1-3, Rom 10:1; Col 1:28
except: Act 12:6, Act 25:14; Eph 6:20
Geneva 1599
26:29 And Paul said, (l) I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds.
(l) I would to God that not only almost, but thoroughly and altogether, both you and all that hear me this day, might be made as I am, only except for my bonds.
John Gill
26:29 And Paul said, I would to God,.... This prayer of the apostle's shows his affection for the souls of men, and his great desire for their conversion, and also his sense of the power and grace of God, as necessary to it:
that not only thou, but also all that hear me this day, were both almost and altogether such as I am; that is, his wish was that not only Agrippa, but that all that were present, were not only within a little, or in some low degree, but entirely, in the highest and fullest sense, Christians, as he was; that they knew as much of Christ, and had as much faith in him, and love to him, as he had, and were as ready to serve and obey him: he does not wish that Agrippa and the rest that heard him were as he had been, a bigot for traditions and ceremonies, that trusted in his own righteousness, did many things contrary to the name of Jesus, was a blasphemer of him, a persecutor of his saints, and an injurious person; but as he now was, not meaning with respect to his civil circumstances, as a mean poor man, and a tent maker, or with respect to his single state of life, which he elsewhere advises to, 1Cor 9:5 or with respect to his ministerial capacity, as an apostle of Christ, and a preacher of the Gospel; but as a Christian, and in a private capacity: his sense is, he wished that they were as he, regenerated by the Spirit of God, new creatures in Christ, called by the grace of God with an holy calling, believers in Christ, lovers of him, pardoned by his blood, justified by his righteousness, sanctified by his grace, children of God, and heirs of eternal life: and all this he wishes for of God, saying, "would to God", &c. knowing that the whole of this is not of men, but of God; all grace, and every blessing of it, which make or show a man to be a Christian indeed, are from him. And this wish is expressive of true grace, which desires the good of others, and also of a spirit truly generous, that is not selfish and monopolizing; and which is concerned for the glory of God, the interest of Christ, and the weakening of Satan's kingdom: and from the whole of this it appears, that a person may arrive to true satisfaction of his own state; and that it is an evidence of grace, when the heart is drawn out in desires, after the salvation of others; and that altogether Christians are the only desirable ones; and that to be made a real Christian is the work of God, and to be ascribed to him. This the apostle wished for, for Agrippa and all that heard him; as does every Gospel minister for their hearers, the hearing of the word being the ordinary means of believing; and the rather it is desired by them, because the condemnation of those that hear the word is otherwise thereby aggravated: the apostle adds,
except these bonds; which were both troublesome and reproachful: not but that he cheerfully endured them himself, and thought it the duty of Christians to bear them patiently, when called to it, but then they were not things to be desired and wished for; the exception is not only Christian like, but humane and genteel.
John Wesley
26:29 I would to God - Agrippa had spoke of being a Christian, as a thing wholly in his own power. Paul gently corrects this mistake; intimating, it is the gift and the work of God; that all that hear me - It was modesty in St. Paul, not to apply directly to them all; yet he looks upon them and observes them; were such as I am - Christians indeed; full of righteousness, peace, and joy in the Holy Ghost. He speaks from a full sense of his own happiness, and an overflowing love to all.
Robert Jamieson, A. R. Fausset and David Brown
26:29 I would to God, &c.--What unequalled magnanimity does this speech breathe! Only his Master ever towered above this.
not only . . . almost . . . but altogether--or, "whether soon or late," or "with little or much difficulty."
except these bonds--doubtless holding up his two chained hands (see on Acts 12:6): which in closing such a noble utterance must have had an electrical effect.
26:3026:30: Յո՛տն եկաց արքայն եւ դատաւորն եւ Բերինիկէ, եւ որք ընդ նոսայն նստէին[2820]։ [2820] Ոմանք. Եւ որ ընդ նոայն նստէինն։
30. Արքան ոտքի ելաւ, ինչպէս եւ կուսակալը, Բերենիկէն եւ բոլոր նրանք, որ նրանց հետ նստել էին:
30 Ոտքի* ելան թագաւորն ու կուսակալը եւ Բերինիկէն ու անոնք որ իրենց հետ նստեր էին։
Յոտն եկաց արքայն եւ դատաւորն եւ Բերինիկէ, եւ որ ընդ նոսայն նստէին:

26:30: Յո՛տն եկաց արքայն եւ դատաւորն եւ Բերինիկէ, եւ որք ընդ նոսայն նստէին[2820]։
[2820] Ոմանք. Եւ որ ընդ նոայն նստէինն։
30. Արքան ոտքի ելաւ, ինչպէս եւ կուսակալը, Բերենիկէն եւ բոլոր նրանք, որ նրանց հետ նստել էին:
30 Ոտքի* ելան թագաւորն ու կուսակալը եւ Բերինիկէն ու անոնք որ իրենց հետ նստեր էին։
zohrab-1805▾ eastern-1994▾ western am▾
26:3030: Когда он сказал это, царь и правитель, Вереника и сидевшие с ними встали;
26:30  ἀνέστη τε ὁ βασιλεὺς καὶ ὁ ἡγεμὼν ἥ τε βερνίκη καὶ οἱ συγκαθήμενοι αὐτοῖς,
26:30. Ἀνέστη (It-had-stood-up) τε (also,"ὁ (the-one) βασιλεὺς (a-ruler-of) καὶ (and) ὁ (the-one) ἡγεμὼν (a-leader) ἥ (which) τε (also) Βερνίκη (a-Bernike) καὶ (and) οἱ (the-ones) συνκαθήμενοι ( sitting-down-together ) αὐτοῖς, (unto-them,"
26:30. et exsurrexit rex et praeses et Bernice et qui adsidebant eisAnd the king rose up, and the governor and Bernice and they that sat with them.
30. And the king rose up, and the governor, and Bernice, and they that sat with them:
26:30. And the king rose up, and the governor, and Bernice, and those who were sitting with them.
26:30. And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them:
And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them:

30: Когда он сказал это, царь и правитель, Вереника и сидевшие с ними встали;
26:30  ἀνέστη τε ὁ βασιλεὺς καὶ ὁ ἡγεμὼν ἥ τε βερνίκη καὶ οἱ συγκαθήμενοι αὐτοῖς,
26:30. et exsurrexit rex et praeses et Bernice et qui adsidebant eis
And the king rose up, and the governor and Bernice and they that sat with them.
26:30. And the king rose up, and the governor, and Bernice, and those who were sitting with them.
26:30. And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30-32: "Царь и правитель... встали..." - не потому, что Павел сказал все, но - чтобы прекратить столь пытавшее совесть царя слово апостола, встает Агриппа, и за ним правитель и все сидевшие с ними. Как бы то ни было, общее впечатление защиты апостола оставалось благоприятным. Любопытно, что Фест и Агриппа, признав Павла не сделавшим ничего достойного не только смерти, но и уз; все-таки посылают его к Кесарю, ссылаясь на то, что Павел требовал суда Кесаря. Но ведь это требование имело силу дотоле, доколе находили виновным Павла. Теперь, когда эта виновность торжественно снималась с Павла, он имел право на свободу, без отсылания к Кесарю. Очевидно, и Фест, и Агриппа не совсем искренно желали освобождения Павла, или, по меньшей мере, показали себя бездушными и мелочными формалистами, строго соблюдающими закон, который так легко мог быть обращен и тут в пользу Павла, стоило только спросить последнего, настаивает ли он на суде Кесаря, когда его совершенно готов освободить суд прокуратора? Ответ был бы, конечно, один: настаивать не для чего, достаточно освободить.

"Отшедши в сторону..." - anacwrhsanteV, отойдя, удалившись, очевидно, в другую комнату, а не в сторону только той, где происходило собрание.

"Ничего достойного смерти или уз не делает..."

Настоящее время - не делает - выражает оценку бездеятельности Павла, доколе он действует по высказанным им религиозным началам. Важное и ценное признание, усугубляющее непоследовательность отправления Павла еще на суд Кесаря.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:30: the king: Act 18:15, Act 28:22
Geneva 1599
26:30 (10) And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them:
(10) Paul is solemnly acquitted, and yet not dismissed.
John Gill
26:30 And when he had thus spoken,.... These words are omitted in the Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions:
the king rose up; from the judgment seat; that is, King Agrippa:
and the governor; the Roman governor, Festus:
and Bernice: the sister of King Agrippa:
and they that sat with them; either in council, or to hear; the chief captains, and principal inhabitants of Caesarea.
John Wesley
26:30 And as he said this, the king rose up - An unspeakably precious moment to Agrippa. Whether he duly improved it or no, we shall see in that day.
Robert Jamieson, A. R. Fausset and David Brown
26:30 when he had thus spoken, the king rose--not over-easy, we may be sure.
26:3126:31: Եւ իբրեւ գնացի՛ն, խօսէին ընդ միմեանս եւ ասէին. թէ ո՛չինչ արժանի մահու կամ կապանաց գործէ այրս այս[2821]։ [2821] Ոմանք. Գործեալ է այրս այս։
31. Եւ մինչ գնում էին, իրար հետ խօսում էին ու ասում. «Մահուան կամ կապանքների արժանի ոչինչ չի անում այս մարդը»:
31 Ու դուրս ելլելէ յետոյ, իրարու հետ խօսեցան ու ըսին. «Այս մարդը մեռնելու կամ կապուելու արժանի բան մը չ’ըներ»։
Եւ իբրեւ գնացին, խօսէին ընդ միմեանս եւ ասէին թէ` Ոչ ինչ արժանի մահու կամ կապանաց գործէ այրս այս:

26:31: Եւ իբրեւ գնացի՛ն, խօսէին ընդ միմեանս եւ ասէին. թէ ո՛չինչ արժանի մահու կամ կապանաց գործէ այրս այս[2821]։
[2821] Ոմանք. Գործեալ է այրս այս։
31. Եւ մինչ գնում էին, իրար հետ խօսում էին ու ասում. «Մահուան կամ կապանքների արժանի ոչինչ չի անում այս մարդը»:
31 Ու դուրս ելլելէ յետոյ, իրարու հետ խօսեցան ու ըսին. «Այս մարդը մեռնելու կամ կապուելու արժանի բան մը չ’ըներ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:3131: и, отойдя в сторону, говорили между собою, что этот человек ничего, достойного смерти или уз, не делает.
26:31  καὶ ἀναχωρήσαντες ἐλάλουν πρὸς ἀλλήλους λέγοντες ὅτι οὐδὲν θανάτου ἢ δεσμῶν ἄξιον [τι] πράσσει ὁ ἄνθρωπος οὖτος.
26:31. καὶ (and) ἀναχωρήσαντες ( having-spaced-up-unto ) ἐλάλουν (they-were-speaking-unto) πρὸς (toward) ἀλλήλους ( to-one-to-other ) λέγοντες ( forthing ) ὅτι (to-which-a-one,"Οὐδὲν (To-not-moreover-one) θανάτου (of-a-death) ἢ (or) δεσμῶν (of-ties) ἄξιον (to-deem-belonged) πράσσει (it-practiceth,"ὁ (the-one) ἄνθρωπος (a-mankind) οὗτος. (the-one-this)
26:31. et cum secessissent loquebantur ad invicem dicentes quia nihil morte aut vinculorum dignum quid facit homo isteAnd when they were gone aside, they spoke among themselves, saying: This man hath done nothing worthy of death or of bands.
31. and when they had withdrawn, they spake one to another, saying, This man doeth nothing worthy of death or of bonds.
26:31. And when they had withdrawn, they were speaking among themselves, saying, “This man has done nothing worthy of death, nor of imprisonment.”
26:31. And when they were gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds.
And when they were gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds:

31: и, отойдя в сторону, говорили между собою, что этот человек ничего, достойного смерти или уз, не делает.
26:31  καὶ ἀναχωρήσαντες ἐλάλουν πρὸς ἀλλήλους λέγοντες ὅτι οὐδὲν θανάτου ἢ δεσμῶν ἄξιον [τι] πράσσει ὁ ἄνθρωπος οὖτος.
26:31. et cum secessissent loquebantur ad invicem dicentes quia nihil morte aut vinculorum dignum quid facit homo iste
And when they were gone aside, they spoke among themselves, saying: This man hath done nothing worthy of death or of bands.
26:31. And when they had withdrawn, they were speaking among themselves, saying, “This man has done nothing worthy of death, nor of imprisonment.”
26:31. And when they were gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds.
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Albert Barnes: Notes on the Bible - 1834
26:31: This man doeth nothing worthy of death - This was the conclusion to which they had come after hearing all that the Jews had to allege against him. It was the result of the whole investigation; and we have, therefore, the concurring testimony of Claudius Lysias Act 23:29, of Felix Acts 24, of Festus Act 25:26-27, and of Agrippa, as to the innocence of Paul. More honorable and satisfactory testimony of his innocence he could not have desired. It was a full acquittal from all the charges against him; and though he was to be sent to Rome, yet he went there with every favorable prospect of being acquitted there also.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:31: This man: Act 23:9, Act 23:29, Act 25:25, Act 28:18; Sa2 24:17; Luk 23:4, Luk 23:14, Luk 23:15; Pe1 3:16, Pe1 4:14-16
John Gill
26:31 And when they were gone aside,.... Into some apartment adjoining to the judgment hall:
they talked between themselves; that the common people might not hear their debates, and the result of them, and what were their sentiments concerning Paul and his case:
saying, this man doth nothing worthy of death, or of bonds; according to the Roman laws; for as yet there were no laws among the Romans against the Christians as such, or against their professing and preaching Christ.
John Wesley
26:31 This man doth nothing worthy of death, or of bonds - They speak of his whole life, not of one action only. And could ye learn nothing more than this from that discourse? A favourable judgment of such a preacher, is not all that God requires.
26:3226:32: Իսկ Ագրիպպաս ցՓեստոս ասէ. Արձակել մա՛րթ էր զայրս զայս՝ եթէ ոչ էր բողոքեալ ՚ի կայսր[2822]։[2822] Ոմանք. Ոչ էր բողոքել ՚ի կայսր։
32. Իսկ Ագրիպպասը Փեստոսին ասաց. «Կարելի էր ազատ արձակել այս մարդուն, եթէ կայսրին բողոքած չլինէր»:
32 Ագրիպպաս ալ Փեստոսին ըսաւ. «Կարելի էր այս մարդը արձակել, եթէ Կայսրին բողոքած չըլլար»։
Իսկ Ագրիպպաս ցՓեստոս ասէ. Արձակել մարթ էր զայրս զայս, եթէ ոչ էր բողոքեալ ի կայսր:

26:32: Իսկ Ագրիպպաս ցՓեստոս ասէ. Արձակել մա՛րթ էր զայրս զայս՝ եթէ ոչ էր բողոքեալ ՚ի կայսր[2822]։
[2822] Ոմանք. Ոչ էր բողոքել ՚ի կայսր։
32. Իսկ Ագրիպպասը Փեստոսին ասաց. «Կարելի էր ազատ արձակել այս մարդուն, եթէ կայսրին բողոքած չլինէր»:
32 Ագրիպպաս ալ Փեստոսին ըսաւ. «Կարելի էր այս մարդը արձակել, եթէ Կայսրին բողոքած չըլլար»։
zohrab-1805▾ eastern-1994▾ western am▾
26:3232: И сказал Агриппа Фесту: можно было бы освободить этого человека, если бы он не потребовал суда у кесаря. Посему и решился правитель послать его к кесарю.
26:32  ἀγρίππας δὲ τῶ φήστῳ ἔφη, ἀπολελύσθαι ἐδύνατο ὁ ἄνθρωπος οὖτος εἰ μὴ ἐπεκέκλητο καίσαρα.
26:32. Ἀγρίππας (An-Agrippas) δὲ (moreover) τῷ (unto-the-one) Φήστῳ (unto-a-Festos) ἔφη (it-was-declaring,"Ἀπολελύσθαι (To-have-had-come-to-be-loosed-off) ἐδύνατο ( it-was-abling ) ὁ (the-one) ἄνθρωπος (a-mankind) οὗτος (the-one-this) εἰ (if) μὴ (lest) ἐπεκέκλητο ( it-had-come-to-have-called-upon-unto ) Καίσαρα. (to-a-Kaisar)
26:32. Agrippa autem Festo dixit dimitti poterat homo hic si non appellasset CaesaremAnd Agrippa said to Festus: This man might have been set at liberty, if he had not appealed to Caesar.
32. And Agrippa said unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar.
26:32. Then Agrippa said to Festus, “This man could have been released, if he had not appealed to Caesar.”
26:32. Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar.
Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar:

32: И сказал Агриппа Фесту: можно было бы освободить этого человека, если бы он не потребовал суда у кесаря. Посему и решился правитель послать его к кесарю.
26:32  ἀγρίππας δὲ τῶ φήστῳ ἔφη, ἀπολελύσθαι ἐδύνατο ὁ ἄνθρωπος οὖτος εἰ μὴ ἐπεκέκλητο καίσαρα.
26:32. Agrippa autem Festo dixit dimitti poterat homo hic si non appellasset Caesarem
And Agrippa said to Festus: This man might have been set at liberty, if he had not appealed to Caesar.
26:32. Then Agrippa said to Festus, “This man could have been released, if he had not appealed to Caesar.”
26:32. Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Caesar.
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Adam Clarke: Commentary on the Bible - 1831
26:32: Then said Agrippa, etc. - The king himself, who had participated in the strongest emotions on the occasion, feels himself prompted to wish the apostle's immediate liberation; but this was now rendered impracticable, because he had appealed to Caesar; the appeal was no doubt registered, and the business must now proceed to a full hearing. Bp. Pearce conjectures, with great probability, that Agrippa, on his return to Rome, represented Paul's case so favourably to the emperor, or his ministers of state, that he was soon set at liberty there, as may be concluded from Act 28:30, that he dwelt two whole years in his own hired place; and to the same cause it seems to have been owing that Julius, who had the care of Paul as a prisoner in the ship, treated him courteously; see Act 27:3, Act 27:43. And the same may be gathered from Act 28:14, Act 28:16. So that this defense of the apostle before Agrippa, Bernice, Festus, etc., was ultimately serviceable to his important cause.
1. The conversion of Saul was a wonderful work of the Spirit of God; and, as we have already seen, a strong proof of the truth of Christianity; and the apostle himself frequently appeals to it as such.
2. His mission to the Gentiles was as extraordinary as the calling of the Gentiles itself. Every thing is supernatural in a work of grace; for, because nature cannot produce the effects, the grace of God, which implies the co-operation of his omniscience, omnipotence, and endless mercy, undertakes to perform the otherwise impossible task.
3. From the commission of St. Paul, we see the state in which the Gentile world was, previously to the preaching of the Gospel.
1. Their eyes are represented as closed; their understanding was darkened; and they had no right apprehension of spiritual or eternal things.
2. They were in a state of darkness; living without the knowledge of the true God, in a region where nothing but ignorance prevailed.
3. They were under the dominion and authority of Satan; they were his vassals, and he claimed them as his right.
4. They were in a state of guiltiness; living, in almost every respect, in opposition to the dictates even of nature itself.
5. They were polluted; not only irregular and abominable in their lives, but also impure and unholy in their hearts. Thus far their state.
Behold what the grace of the Gospel is to do for these Gentiles, in order to redeem them from this state: -
1. It opens their eyes; gives them an understanding, whereby they may discern the truth; and, without this illumination from above, the truth of God can never be properly apprehended.
2. It turns them from the darkness to the light; a fine metaphor, taken from the act of a blind man, who is continually turning his eyes towards the light, and rolling his eyes upwards towards the sun, and in all directions, that he may collect as many of the scattered rays as he can, in order to form distinct vision. In this way the Gentiles appeared to be, in vain, searching after the light, till the Gospel came, and turned their eyes to the Sun of righteousness.
3. They are brought from under the bondage and slavery of sin and Satan, to be put under the obedience of Jesus Christ. So that Christ and his grace as truly and as fully rule and govern them as sin and Satan did formerly. This is a proof that the change is not by might, nor by power, but by the Spirit of the Lord.
4. He pardons their sin, so that they are no longer liable to endless perdition.
5. He sanctifies their nature, so that they are capable of loving and serving him fervently with pure hearts; and are thus rendered fit for the enjoyment of the inheritance among the saints in light.
Such a salvation, from such a bondage, does the Gospel of Christ offer to the Gentiles - to a lost world. It is with extreme difficulty that any person can be persuaded that he needs a similar work of grace on his heart to that which was necessary for the conversion of the Gentiles. We may rest assured that no man is a Christian merely by birth or education. If Christianity implies the life of God in the soul of man - the remission of sins - the thorough purification of the heart, producing that holiness without which none can see the Lord, then it is evident that God alone can do this work, and that neither birth nor education can bestow it. By birth, every man is sinful; by practice, every man is a transgressor; for all have sinned. God alone, by faith in Christ Jesus, can save the sinner from his sins. Reader, has God saved thee from this state of wretchedness, and brought thee "into the glorious liberty of his children?" Let thy conscience answer for itself.
Albert Barnes: Notes on the Bible - 1834
26:32: Then said Agrippa unto Festus ... - This is a full declaration of the conviction of Agrippa, before whom the cause had been heard, that Paul was innocent. It is an instance, also, where boldness and fidelity will be attended with happy results. Paul had concealed nothing of the truth. He had made a bold and faithful appeal Act 26:27 to Agrippa himself for the truth of what he was saying. By this appeal Agrippa had not been offended. It had only served to impress him more with the innocence of Paul. It is an instance which shows that religion may be so commended to the conscience and reason of princes, kings, and judges that they will see its truth. It is an instance which shows that the most bold and faithful appeals may be made by the ministers of religion to their hearers for the truth of what they are saying. And it is a full proof that the most faithful appeals, if respectful, may be made without offending people, and with the certainty that they will feel and admit their force. All preachers should be as faithful as Paul; and whatever may be the rank and character of their auditors, they should never doubt that they have truth and God on their side, and that their message, when most bold and faithful, will commend itself to the consciences of mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:32: appealed: Act 25:11, Act 25:12, Act 25:25, Act 28:18
John Gill
26:32 Then said Agrippa unto Festus,.... As declaring his sense, and by way of advice and counsel; but not as determining anything himself, for that lay in the breast of Festus, the Roman governor and judge:
this man might have been set at liberty; from his bonds and imprisonment; for ought that appears against him, or any law to the contrary:
if he had not appealed unto Caesar; wherefore an inferior judge could not release him; but so it was ordered in divine Providence, that he should appeal to Caesar, that he might go to Rome, and there bear a testimony for Christ; however, this declaration of Agrippa, and what he and the governor and the rest said among themselves, are a considerable proof of the innocence of the apostle.
Robert Jamieson, A. R. Fausset and David Brown
26:32 This man might have been set at liberty if he had not appealed to CÃ&brvbr;sar--It would seem from this that such appeals, once made, behooved to be carried out.