Գործք / Acts - 28 |

Text:
< PreviousԳործք - 28 Acts - 28Next >


tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
We are the more concerned to take notice of and to improve what is here recorded concerning blessed Paul because, after the story of this chapter, we hear no more of him in the sacred history, though we have a great deal of him yet before us in his epistles. We have attended him through several chapters from one judgment-seat to another, and could at last have taken leave of him with the more pleasure if we had left him at liberty; but in this chapter we are to condole with him, and yet congratulate him. I. We condole with him as a poor shipwrecked passenger, stripped of all; and yet congratulate him, 1. As singularly owned by his God in his distress, preserved himself from receiving hurt by a viper that fastened on his hand (ver. 1-6), and being made an instrument of much good in the island on which they were cast, in healing many that were sick, and particularly the father of Publius, the chief man of the island, ver. 7-9. 2. As much respected by the people there, ver. 10. II. We condole with him as a poor confined prisoner, carried to Rome under the notion of a criminal removed by "habeas corpus" (ver. 11-16), and yet we congratulate him, 1. Upon the respect shown him by the Christians at Rome, who came a great way to meet him, ver. 15. 2. Upon the favour he found with the captain of the guard, into whose custody he was delivered, who suffered him to dwell by himself, and did not put him in the common prison, ver. 16. 3. Upon the free conference he had with the Jews at Rome, both about his own affair (ver. 17-22) and upon the subject of the Christian religion in general (ver. 23), the issue of which was that God was glorified, many were edified, the rest left inexcusable, and the apostles justified in preaching the gospel to the Gentiles, ver. 24-29. 4. Upon the undisturbed liberty he had to preach the gospel to all comers in his own house for two years together, ver. 30-31.
Adam Clarke: Commentary on the Bible - 1831
St. Paul, and the rest of the crew, getting safely ashore, find that the island on which they were shipwrecked is called Melita, Act 28:1. They are received with great hospitality by the inhabitants, Act 28:2. A viper comes out of the bundle of sticks, laid on the fire, and seizes on Paul's hand, Act 28:3. The people, seeing this, suppose him to be a murderer, and thus pursued by Divine vengeance, Act 28:4. Having shook it off his hand, without receiving any damage, they change their minds, and suppose him to be a god, Act 28:5, Act 28:6. Publius, the governor of the island, receives them courteously, and Paul miraculously heals his father, who was ill of a fever, etc., Act 28:7, Act 28:8. He heals several others also, who honor them much, and give them presents, Act 28:9, Act 28:10. After three months' stay, they embark in a ship of Alexandria, land at Syracuse, stay there three days, sail thence, pass the straits of Rhegium, and land at Puteoli; find some Christians there, tarry seven days, and set forward for Rome, Act 28:11-14. They are met at Appii Forum by some Christians, and Paul is greatly encouraged, Act 28:15. They come to Rome, and Julius delivers his prisoners to the captain of the guard, who permits Paul to dwell by himself only attended by the soldier that kept him, Act 28:16. Paul calls the chief Jews together, and states his case to them, Act 28:17-20. They desire to hear him concerning the faith of Christ, Act 28:21, Act 28:22; and, having appointed unto him a day, he expounds to them the kingdom of Christ, Act 28:23. Some believe, and some disbelieve; and Paul informs them that, because of their unbelief and disobedience, the salvation of God is sent to the Gentiles, Act 28:24-29. Paul dwells two years in his own hired house, preaching the kingdom of God, Act 28:30, Act 28:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 28:1, Paul, after his shipwreck, is kindly entertained of the barbarians; Act 28:5, The viper on his hand hurts him not; Act 28:8, He heals many diseases in the island; Act 28:11, They depart towards Rome; Act 28:17, He declares to the Jews the cause of his coming; Act 28:24, After his preaching some were persuaded, and some believed not; Act 28:30, Yet he preaches there two years.
28:128:1: Յայնժամ գիտացաք եթէ Մելիտինէ՛ էր անուն կղզւոյն։ Բայց բարբարոսքն շնորհեցին ո՛չ սակաւ մարդասիրութիւն մեզ[2859]։ [2859] Ոմանք. Եթէ Մելիտինէ՛ս անուն էր... մարդասիրութիւն առ մեզ։
1. Երբ արդէն փրկուած էինք, այն ժամանակ իմացանք, թէ այն կղզու անունը Մելիտինէ էր: Եւ բարբարոս բնակիչները[48] մեր հանդէպ չափից աւելի մարդասիրութիւն ցոյց տուին.[48] Յոյները բարբարոս էին կոչում այն մարդկանց, որոնք յունարէն չէին խօսում:
28 Երբ ազատեցան, հասկցան թէ այն կղզիին անունը Մելիտէ* էր։ Եւ բնիկները քիչ մարդասիրութիւն չցուցուցին մեզի.
Եւ ապրեալք` յայնժամ գիտացաք թէ [112]Մելիտինէ էր անուն կղզւոյն. բայց բարբարոսքն շնորհեցին ոչ սակաւ մարդասիրութիւն մեզ:

28:1: Յայնժամ գիտացաք եթէ Մելիտինէ՛ էր անուն կղզւոյն։ Բայց բարբարոսքն շնորհեցին ո՛չ սակաւ մարդասիրութիւն մեզ[2859]։
[2859] Ոմանք. Եթէ Մելիտինէ՛ս անուն էր... մարդասիրութիւն առ մեզ։
1. Երբ արդէն փրկուած էինք, այն ժամանակ իմացանք, թէ այն կղզու անունը Մելիտինէ էր: Եւ բարբարոս բնակիչները[48] մեր հանդէպ չափից աւելի մարդասիրութիւն ցոյց տուին.
[48] Յոյները բարբարոս էին կոչում այն մարդկանց, որոնք յունարէն չէին խօսում:
28 Երբ ազատեցան, հասկցան թէ այն կղզիին անունը Մելիտէ* էր։ Եւ բնիկները քիչ մարդասիրութիւն չցուցուցին մեզի.
zohrab-1805▾ eastern-1994▾ western am▾
28:11: Спасшись же, бывшие с Павлом узнали, что остров называется Мелит.
28:1  καὶ διασωθέντες τότε ἐπέγνωμεν ὅτι μελίτη ἡ νῆσος καλεῖται.
28:1. Καὶ (And) διασωθέντες ( having-been-saved-through ) τότε (to-the-one-which-also) ἐπέγνωμεν (we-had-acquainted-upon) ὅτι (to-which-a-one) Μελιτήνη (a-Melitene) ἡ (the-one) νῆσος (an-isle) καλεῖται. (it-be-called-unto)
28:1. et cum evasissemus tunc cognovimus quia Militene insula vocatur barbari vero praestabant non modicam humanitatem nobisAnd when we had escaped, then we knew that the island was called Melita. But the barbarians shewed us no small courtesy.
1. And when we were escaped, then we knew that the island was called Melita.
28:1. And after we had escaped, we then realized that the island was called Malta. Yet truly, the natives offered us no small amount of humane treatment.
28:1. And when they were escaped, then they knew that the island was called Melita.
And when they were escaped, then they knew that the island was called Melita:

1: Спасшись же, бывшие с Павлом узнали, что остров называется Мелит.
28:1  καὶ διασωθέντες τότε ἐπέγνωμεν ὅτι μελίτη ἡ νῆσος καλεῖται.
28:1. et cum evasissemus tunc cognovimus quia Militene insula vocatur barbari vero praestabant non modicam humanitatem nobis
And when we had escaped, then we knew that the island was called Melita. But the barbarians shewed us no small courtesy.
28:1. And after we had escaped, we then realized that the island was called Malta. Yet truly, the natives offered us no small amount of humane treatment.
28:1. And when they were escaped, then they knew that the island was called Melita.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: "Узнали..." - очевидно, от жителей острова о его названии Мелит - нынешняя Мальта, около 100: верст к югу от Сицилии и верстах в 350: от Африканского берега. До сих пор здесь сохраняется предание о пребывании апостола (губа св. Павла), тесно связанное с дальнейшим рассказом Деяний (ст. 3-6).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Voyage towards Rome.
1 And when they were escaped, then they knew that the island was called Melita. 2 And the barbarous people showed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold. 3 And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand. 4 And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live. 5 And he shook off the beast into the fire, and felt no harm. 6 Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god. 7 In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously. 8 And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him. 9 So when this was done, others also, which had diseases in the island, came, and were healed: 10 Who also honoured us with many honours; and when we departed, they laded us with such things as were necessary.

What a great variety of places and circumstances do we find Paul in! He was a planet, and not a fixed star. Here we have him in an island to which, in all probability, he had never come if he had not been thrown upon it by a storm; and yet it seems God has work for him to do here. Even stormy winds fulfil God's counsel, and an ill wind indeed it is that blows nobody any good; this ill wind blew good to the island of Melita; for it gave them Paul's company for three months, who was a blessing to every place he came to. This island was called Melita, lying between Sicily and Africa, twenty miles long, and twelve broad; it lies furthest from the continent of any island in the Mediterranean; it is about sixty miles from Sicily. It has been famous since for the knights of Malta, who, when the Turks overran that part of Christendom, made a noble stand, and gave some check to the progress of their arms. Now here we have,

I. The kind reception which the inhabitants of this island gave to the distressed strangers that were shipwrecked on their coast (v. 2): The barbarous people showed us no little kindness. God had promised that there should be no loss of any man's life; and, as for God, his work is perfect. If they had escaped the sea, and when they came ashore had perished for cold or want, it had been all one; therefore Providence continues its care of them, and what benefits we receive by the hand of man must be acknowledged to come from the hand of God; for every creature is that to us, and no more, that he makes it to be, and when he pleases, as he can make enemies to be at peace, so he can make strangers to be friends, friends in need, and those are friends indeed--friends in adversity, and that is the time that a brother is born for. Observe, 1. The general notice taken of the kindness which the natives of Malta showed to Paul and his company. They are called barbarous people, because they did not, in language and customs, conform either to the Greeks or Romans, who looked (superciliously enough) upon all but themselves as barbarians, though otherwise civilized enough, and perhaps in some cases more civil than they. These barbarous people, however they were called so, were full of humanity: They showed us not little kindness. So far were they from making a prey of this shipwreck, as many, I fear, who are called Christian people, would have done, that they laid hold of it as an opportunity of showing mercy. The Samaritan is a better neighbour to the poor wounded man than the priest or Levite. And verily we have not found greater humanity among Greeks, or Romans, or Christians, than among these barbarous people; and it is written for our imitation, that we may hence learn to be compassionate to those that are in distress and misery, and to relieve and succour them to the utmost of our ability, as those that know we ourselves are also in the body. We should be ready to entertain strangers, as Abraham, who sat at his tent door to invite passengers in (Heb. xiii. 2), but especially strangers in distress, as these were. Honour all men. If Providence hath so appointed the bounds of our habitation as to give us an opportunity of being frequently serviceable to persons at a loss, we should not place it among the inconveniences of our lot, but the advantages of it; because it is more blessed to give than to receive. Who knows but these barbarous people had their lot cast in this island for such a time as this! 2. A particular instance of their kindness: They kindled a fire, in some large hall or other, and they received us everyone--made room for us about the fire, and bade us all welcome, without asking either what country we were of or what religion. In swimming to the shore, and coming on the broken pieces of the ship, we must suppose that they were sadly wet, that they had not a dry thread on them; and, as if that were not enough, to complete the deluge, waters from above met those from below, and it rained so hard that this would wet them to the skin presently; and it was a cold rain too, so that they wanted nothing so much as a good fire (for they had eaten heartily but just before on ship-board), and this they got for them presently, to warm them, and dry their clothes. It is sometimes as much a piece of charity to poor families to supply them with fuel as with food or raiment. Be you warmed, is as necessary as Be you filled. When in the extremities of bad weather we find ourselves fenced against the rigours of the season, by the accommodations of a warm house, bed, clothes, and a good fire, we should think how many lie exposed to the present rain, and to the cold, and pity them, and pray for them, and help them if we can.

II. The further danger that Paul was in by a viper's fastening on his hand, and the unjust construction that the people put upon it. Paul is among strangers, and appears one of the meanest and most contemptible of the company, therefore God distinguishes him, and soon causes him to be taken notice of.

1. When the fire was to be made, and too be made bigger, that so great a company might all have the benefit of it, Paul was as busy as any of them in gathering sticks, v. 3. Though he was free from all, and of greater account than any of them, yet he made himself servant of all. Paul was an industrious active man, and loved to be doing when any thing was to be done, and never contrived to take his ease. Paul was a humble self-denying man, and would stoop to any thing by which he might be serviceable, even to the gathering of sticks to make a fire of. We should reckon nothing below us but sin, and be willing to condescend to the meanest offices, if there be occasion, for the good of our brethren. The people were ready to help them; yet Paul, wet and cold as he is, will not throw it all upon them, but will help himself. Those that receive benefit by the fire should help to carry fuel to it.

2. The sticks being old dry rubbish, it happened there was a viper among them, that lay as dead till it came to the heat, and then revived, or lay quiet till it felt the fire, and then was provoked, and flew at him that unawares threw it into the fire, and fastened upon his hand, v. 3. Serpents and such venomous creatures commonly lie among sticks; hence we read of him that leans on the wall, and a serpent bites him, Amos v. 19. It was so common that people were by it frightened from tearing hedges (Eccl. x. 8): Whoso breaketh a hedge, a serpent shall bite him. As there is a snake under the green grass, so there is often under the dry leaves. See how many perils human life is exposed to, and what danger we are in from the inferior creatures, which have many of them become enemies to men, since men became rebels to God; and what a mercy it is that we are preserved from them as we are. We often meet with that which is mischievous where we expect that which is beneficial; and many come by hurt when they are honestly employed, and in the way of their duty.

3. The barbarous people concluded that Paul, being a prisoner, was certainly a murderer, who had appealed to Rome, to escape justice in his own country, and that this viper was sent by divine justice to be the avenger of blood; or, if they were not aware that he was a prisoner, they supposed that he was in his flight; and when they saw the venomous animal hand on his hand, which it seems he could not, or would not, immediately throw off, but let it hang, they concluded, "No doubt this man is a murderer, has shed innocent blood, and therefore, though he has escaped the sea, yet divine vengeance pursues him, and fastens upon him now that he is pleasing himself with the thoughts of that escape, and will not suffer him to live." Now in this we may see,

(1.) Some of the discoveries of natural light. They were barbarous people, perhaps had no books nor learning among them, and yet they knew naturally, [1.] That there is a God that governs the world, and a providence that presides in all occurrences, that things do not come to pass by chance, no, not such a thing as this, but by divine direction. [2.] That evil pursues sinners, that there are good works which God will reward and wicked works which he will punish; there is a divine nemesis--a vengeance, which sooner or later will reckon for enormous crimes. They believe not only that there is a God, but that this God hath said, Vengeance is mine, I will repay, even to death. [3.] That murder is a heinous crime, and which shall not long go unpunished, that whoso sheds man's blood, if his blood be not shed by man (by the magistrate, as it ought to be) it shall be shed by the righteous Judge of heaven and earth, who is the avenger of wrong. Those that think they shall go unpunished in any evil way will be judged out of the mouth of these barbarians, who could say, without book, Woe to the wicked, for it shall be ill with them, for the reward of their hands shall be given them. Those who, because they have escaped many judgments are secure, and say, We shall have peace though we go on, and have their hearts so much the more set to do evil because sentence against their evil works is not executed speedily, may learn from these illiterate people that, though malefactors have escaped the vengeance of the sea, yet there is no outrunning divine justice, vengeance suffers not to live. In Job's time you might ask those that to by the way, ask the next body you met, and they would tell you that the wicked is reserved to the day of destruction.

(2.) Some of the mistakes of natural light, which needed to be rectified by divine revelation. In two things their knowledge was defective:-- [1.] That they thought all wicked people were punished in this life; that divine vengeance never suffers great and notorious sinners, such as murderers are, to live long; but that, if they come up out of the pit, they shall be taken in the snare (Jer. xlviii. 43, 44), if they flee from a lion, a bear shall meet them (Amos v. 19), if they escape being drowned, a viper shall fasten upon them; whereas it is not so. The wicked, even murderers, sometimes live, become old, yea, are mighty in power; for the day of vengeance is to come in the other world, the great day of wrath; and though some are made examples of in this world, to prove that there is a God and a providence, yet many are left unpunished, to prove that there is a judgment to come. [2.] That they thought all who were remarkably afflicted in this life were wicked people; that a man on whose hand a viper fastens may thence be judged to be a murderer, as if those on whom the tower in Siloam fell must needs be greater sinners than all in Jerusalem. This mistake Job's friends went upon, in their judgment upon his case; but divine revelation sets this matter in a true light--that all things come ordinarily alike to all, that good men are oftentimes greatly afflicted in this life, for the exercise and improvement of their faith and patience.

4. When he shook off the viper from his hand, yet they expected that divine vengeance would ratify the censure they had passed, and that he would have swollen and burst, through the force of the poison, or that he would have fallen down dead suddenly. See how apt men are, when once they have got an ill opinion of a man, though ever so unjust, to abide by it, and to think that God must necessarily confirm and ratify their peevish sentence. It was well they did not knock him down themselves, when they saw he did not swell and fall down; but so considerate they are as to let Providence work, and to attend the motions of it.

III. Paul's deliverance from the danger, and the undue construction the people put upon this. The viper's fastening on his hand was a trial of his faith; and it was found to praise, and honour, and glory: for, 1. It does not appear that it put him into any fright or confusion at all. He did not shriek or start, nor, as it would be natural for us to do, throw it off with terror and precipitation; for he suffered it to hang on so long that the people had time to take notice of it and to make their remarks upon it. Such a wonderful presence of mind he had, and such a composure, as no man could have upon such a sudden accident, but by the special aids of divine grace, and the actual belief and consideration of that word of Christ concerning his disciples (Mark xvi. 18), They shall take up serpents. This it is to have the heart fixed, trusting in God. 2. He carelessly shook off the viper into the fire, without any difficulty, calling for help, or any means used to loosen its hold; and it is probable that it was consumed in the fire. Thus, in the strength of the grace of Christ, believers shake off the temptations of Satan, with a holy resolution, saying, as Christ did, Get thee behind me, Satan; The Lord rebuke thee; and thus they keep themselves, that the wicked one toucheth them not, so as to fasten upon them, 1 John v. 18. When we despise the censures and reproaches of men, and look upon them with a holy contempt, having the testimony of conscience for us, then we do, as Paul here, shake off the viper into the fire. It does us no harm, except we fret at it, or be deterred by it from our duty, or be provoked to render railing for railing. 3. He was none the worse. Those that thought it would have been his death looked a great while, but saw no harm at all come to him. God hereby intended to make him remarkable among these barbarous people, and so to make way for the entertainment of the gospel among them. It is reported that after this no venomous creature would live in that island, any more than in Ireland; but I do not find that the matter of fact is confirmed, though the popish writers speak of it with assurance. 4. They then magnified him as much as before they had vilified him: They changed their minds, and said that he was a god--an immortal god; for they thought it impossible that a mortal man should have a viper hang on his hand so long and be never the worse. See the uncertainty of popular opinion, how it turns with the wind, and how apt it is to run into extremes both ways; from sacrificing to Paul and Barnabas to stoning them; and here, from condemning him as a murderer to idolizing him as a god.

IV. The miraculous cure of an old gentleman that was ill of a fever, and of others that were otherwise diseased, by Paul. And, with these confirmations of the doctrine of Christ, no doubt there was a faithful publication of it. Observe, 1. The kind entertainment which Publius, the chief man of the island, gave to these distressed strangers; he had a considerable estate in the island, and some think was governor, and he received them and lodged them three days very courteously, that they might have time to furnish themselves in other places at the best hand. It is happy when God gives a large heart to those to whom he has given a large estate. It became him, who was the chief man of the island, to be most hospitable and generous,--who was the richest man, to be rich in good works. 2. The illness of the father of Publius: He lay sick of a fever and a bloody flux, which often go together, and, when they do, are commonly fatal. Providence ordered it that he should be ill just at this time, that the cure of him might be a present recompence to Publius for his generosity, and the cure of him by miracle a recompence particularly for his kindness to Paul, whom he received in the name of a prophet, and had this prophet's reward. 3. His cure: Paul took cognizance of his case, and though we do not find he was urged to it, for they had no thought of any such thing, yet he entered in, not as a physician to heal him by medicines, but as an apostle to heal him by miracle; and he prayed to God, in Christ's name, for his cure, and then laid his hands on him, and he was perfectly well in an instant. Though he must needs be in years, yet he recovered his health, and the lengthening out of his life yet longer would be a mercy to him. 4. The cure of many others, who were invited by this cure to apply to Paul. If he can heal diseases so easily, so effectually, he shall soon have patients enough; and he bade them all welcome, and sent them away with what they came for. He did not plead that he was a stranger there, thrown accidentally among them, under no obligations to them and waiting to be gone by the first opportunity, and therefore might be excused from receiving their applications. No, a good man will endeavour to do good wherever the providence of God casts him. Paul reckoned himself a debtor, not only to the Greeks, but to the Barbarians, and thanked God for an opportunity of being useful among them. Nay, he was particularly obliged to these inhabitants of Malta for the seasonable shelter and supply they had afforded him, and hereby he did in effect discharge his quarters, which should encourage us to entertain strangers, for some thereby have entertained angels and some apostles unawares. God will not be behind--hand with any for kindness shown to his people in distress. We have reason to think that Paul with these cures preached the gospel to them, and that, coming thus confirmed and recommended, it was generally embraced among them. And, if so, never were any people so enriched by a shipwreck on their coasts as these Maltese were.

V. The grateful acknowledgement which even these barbarous people made of the kindness Paul had done them, in preaching Christ unto them. They were civil to him, and to the other ministers that were with him, who, it is likely, were assisting to him in preaching among them, v. 10. 1. They honoured us with many honours. They showed them all possible respect; they saw God honoured them, and therefore they justly thought themselves obliged to honour them, and thought nothing too much by which they might testify the esteem they had for them. Perhaps they made them free of their island by naturalizing them, and admitted them members of their guilds and fraternities. The faithful preachers of the gospel are worthy of a double honour, especially when they succeeded in their labours. 2. When we departed, they loaded us with such things as were necessary; or, they put on board such things as we had occasion for. Paul could not labour with his hands here, for he had nothing to work upon, and therefore accepted the kindness of the good people of Melita, not as a fee for his cures (freely he had received, and freely he gave), but as the relief of his wants, and theirs that were with him. And, having reaped of their spiritual things, it was but just they should make them those returns, 1 Cor. ix. 11.
Adam Clarke: Commentary on the Bible - 1831
28:1: They knew that the island was called Melita - There were two islands of this name: one in the Adriatic Gulf, or Gulf of Venice, on the coast of Illyricum, and near to Epidaurus; the other in the Mediterranean Sea, between Sicily and Africa, and now called Malta. It is about fifty miles from the coast of Sicily; twenty miles long, and twelve miles in its greatest breadth; and about sixty miles in circumference. It is one immense rock of white, soft freestone, with about one foot depth of earth on an average, and most of this has been brought from Sicily! It produces cotton, excellent fruits, and fine honey; from which it appears the island originally had its name; for μελι, meli, and in the genitive case, μελιτος, melitos, signifies honey. Others suppose that it derived its name from the Phoenicians, who established a colony in it, and made it a place of refuge, when they extended their traffic to the ocean, because it was furnished with excellent harbours: (on the E. and W. shores): hence, in their tongue, it would be called מליטה Meliteh, escape or refuge, from מלט malat, to escape.
The Phaeacians were probably the first inhabitants of this island: they were expelled by the Phoenicians; the Phoenicians by the Greeks; the Greeks by the Carthaginians; the Carthaginians by the Romans, who possessed it in the time of the apostle; the Romans by the Goths; the Goths by the Saracens; the Saracens by the Sicilians, under Roger, earl of Sicily, in 1190. Charles V., emperor of Germany, took possession of it by his conquest of Naples and Sicily; and he gave it in 1525 to the knights of Rhodes, who are also called the knights of St. John of Jerusalem. In 1798, this island surrendered to the French, under Bonaparte, and in 1800, after a blockade of two years, the island being reduced by famine, surrendered to the British, under whose dominion it still remains (1814.) Every thing considered, there can be little doubt that this is the Melita at which St. Paul was wrecked, and not at that other island in the Adriatic, or Venitian Gulf, as high up northward as Illyricum. The following reasons make this greatly evident:
1. Tradition has unvaryingly asserted this as the place of the apostle's shipwreck.
2. The island in the Venitian Gulf, in favor of which Mr. Bryant so learnedly contends, is totally out of the track in which the euroclydon must have driven the vessel.
3. It is said, in Act 28:11, that another ship of Alexandria, bound, as we must suppose, for Italy, and very probably carrying wheat thither, as St. Paul's vessel did, (Act 27:38), had been driven out of its course of sailing, by stress of weather, up to the Illyricum Melita, and had been for that cause obliged to winter in the isle. Now this is a supposition which, as I think, is too much of a supposition to be made.
4. In St. Paul's voyage to Italy from Melita, on board the Alexandrian ship that had wintered there, he and his companions landed at Syracuse, Act 28:12, Act 28:13, and from thence went to Rhegium. But if it had been the Illyrican Melita, the proper course of the ship would have been, first to Rhegium, before it reached Syracuse, and needed not to have gone to Syracuse at all; whereas, in a voyage from the present Malta to Italy, it was necessary to reach Syracuse, in Sicily, before the ship could arrive at Rhegium in Italy. See the map; and see Bp. Pearce, from whom I have extracted the two last arguments.
That Malta was possessed by the Phoenicians, before the Romans conquered it, Bochart has largely proved; and indeed the language to the present day, notwithstanding all the political vicissitudes through which the island has passed, bears sufficient evidence of its Punic origin. In the year 1761, near a place called Ben Ghisa, in this island, a sepulchral cave was discovered, in which was a square stone with an inscription in Punic or Phoenician characters, on which Sir Wm. Drummond has written a learned essay, (London, Valpy, 1810, 4to.), which he supposes marks the burial place, at least of the ashes, of the famous Carthaginian general, Hannibal. I shall give this inscription in Samaritan characters, as being the present form of the ancient Punic, with Sir Wm. Drummond's translation: -
Chadar Beth olam kabar Chanibaal
Nakeh becaleth haveh, rach -
m daeh Amos beshuth Chanib -
aal ben Bar-melec.
"The inner chamber of the sanctuary of the sepulchre of Hannibal,
Illustrious in the consummation of calamity.
He was beloved;
The people lament, when arrayed
In order of battle,
Hannibal the son of Bar-Melec."
As this is a curious piece, and one of the largest remains of the Punic language now in existence, and as it helps to ascertain the ancient inhabitants of this island, I thought it not improper to insert it here. For the illustration of this and several other points of Punic antiquity, I must refer the curious reader to the essay itself.
Albert Barnes: Notes on the Bible - 1834
28:1: They knew - Either from their former acquaintance with the island, or from the information of the inhabitants.
Was called Melita - Now called "Malta." It was celebrated formerly for producing large quantities of honey, and is supposed to have been called Melita from the Greek word signifying honey. It is about 20 miles in length from east to west, and 12 miles in width from north to south, and about 60 miles in circumference. It is about 60 miles from the coast of Sicily. The island is an immense rock of white soft freestone, with a covering of earth about one foot in depth, which has been brought from the island of Sicily. There was also another island formerly called "Melita," now called "Meleda," in the Adriatic Sea, near the coast of Illyricum, and some have supposed that Paul was shipwrecked on that island. But tradition has uniformly said that it was on the island now called "Malta." Besides, the other "Melita" would have been far out of the usual track in going to Italy; and it is further evident that Malta was the place, because from the place of his shipwreck he went directly to Syracuse, Rhegium, and Puteoli, thus sailing in a direct course to Rome. In sailing from the other Melita to Rhegium, Syracuse would be far out of the direct course.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:1: the island: Act 27:26, Act 27:44
Geneva 1599
28:1 And when they were escaped, then they knew that the island was called (a) Melita.
(a) That place which we today call Malta.
John Gill
28:1 And when they were escaped,.... From the danger they were exposed to by shipwreck, and were got safe to land; this is omitted in the Syriac version:
then they knew that the island was called Melita; an island toward the African shore, where it is placed both by Pliny (g), and Ptolomy (h); in which, the latter says, was the city Melita: it lies between Sicily and Tripolis of Barbary, and is now called Malta: it was famous for the knights of Rhodes, which are now called the knights of Malta: it has its name from "to escape", it being formerly a refuge to the Phoenicians, especially in stormy weather, in their long voyage from Tyre to Gades; and was indeed a place of escape to the Apostle Paul, and those that were with him. And perhaps it might be so called from its being a refuge for pirates; for Cicero (i) says, here pirates used to winter almost every year, and yet did not spoil the temple of Juno, as Verres did: though some say it was so called from the great abundance of honey found in it; for it was a very pleasant and fruitful island, bringing forth great plenty of wheat, rye, flax, cummin, cotton, figs, wine, roses, thyme, lavender, and many other sweet and delightful herbs, from whence bees did gather great plenty of honey. It was, according to Pliny, distant from Camerina eighty four miles, and from Lilybaeum a hundred and thirteen; and it is said to be distant from the promontory of Sicily an hundred miles, though others say sixty; and that it was so far from Syracuse, which is the next place the apostle came to in this voyage, was from Africa an hundred and ninety miles. On the east side, a little from the chief city of it, now called Malta, was a famous temple of Juno, spoiled by Verres, as before observed; and on the south side another of Hercules, the ruins of both which are yet to be seen. The compass of the island is about sixty miles, the length twenty, and the breadth twelve, and has in it five ports, and about sixty villages.
(g) Nat. Hist. l 3. c. 8. (h) Geograph. l. 4. c. 3. (i) Orat. 9. in Verrem, c. 17.
John Wesley
28:1 Melita or Malta, is about twelve miles broad, twenty long, and sixty distant from Sicily to the south. It yields abundance of honey, (whence its name was taken,) with much cotton, and is very fruitful, though it has only three feet depth of earth above the solid rock. The Emperor Charles the Fifth gave it, in 1530, to the knights of Rhodes, driven out of Rhodes by the Turks. They are a thousand in number, of whom five hundred always reside on the island.
Robert Jamieson, A. R. Fausset and David Brown
28:1 THE WINTERING AT MALTA, AND NOTABLE OCCURRENCES THERE--PROSECUTION OF THE VOYAGE TO ITALY AS FAR AS PUTEOLI, AND LAND JOURNEY THENCE TO ROME--SUMMARY OF THE APOSTLE'S LABORS THERE FOR THE TWO FOLLOWING YEARS. (Acts 28:1-31)
knew the island was called Melita--(See on Acts 27:39). The opinion that this island was not Malta to the south of Sicily, but Meleda in the Gulf of Venice--which till lately had respectable support among Competent judges--is now all but exploded; examination of all the places on the spot, and of all writings and principles bearing on the question, by gentlemen of the highest qualification, particularly SMITH (see on Acts 27:41), having set the question, it may now be affirmed, at rest.
28:228:2: Քանզի լուցին խարոյկ՝ եւ ընկալան զամենեսեան զմեզ, վասն անձրեւին որ ստիպէր՝ եւ վասն ցրտոյն։
2. խարոյկ վառեցին եւ մեզ բոլորիս ընդունեցին՝ տեղացող անձրեւի եւ ցրտի պատճառով:
2 Վասն զի կրակ վառեցին եւ մեզ ամէնքս ալ ընդունեցին՝ մեր վրայ հասած անձրեւին ու ցուրտին համար։
Քանզի լուցին խարոյկ, եւ ընկալան զամենեսեան զմեզ վասն անձրեւին որ ստիպէր եւ վասն ցրտոյն:

28:2: Քանզի լուցին խարոյկ՝ եւ ընկալան զամենեսեան զմեզ, վասն անձրեւին որ ստիպէր՝ եւ վասն ցրտոյն։
2. խարոյկ վառեցին եւ մեզ բոլորիս ընդունեցին՝ տեղացող անձրեւի եւ ցրտի պատճառով:
2 Վասն զի կրակ վառեցին եւ մեզ ամէնքս ալ ընդունեցին՝ մեր վրայ հասած անձրեւին ու ցուրտին համար։
zohrab-1805▾ eastern-1994▾ western am▾
28:22: Иноплеменники оказали нам немалое человеколюбие, ибо они, по причине бывшего дождя и холода, разложили огонь и приняли всех нас.
28:2  οἵ τε βάρβαροι παρεῖχον οὐ τὴν τυχοῦσαν φιλανθρωπίαν ἡμῖν, ἅψαντες γὰρ πυρὰν προσελάβοντο πάντας ἡμᾶς διὰ τὸν ὑετὸν τὸν ἐφεστῶτα καὶ διὰ τὸ ψῦχος.
28:2. οἵ ( Which ) τε (also) βάρβαροι ( aliened ) παρεῖχαν (they-were-holding-beside) οὐ (not) τὴν (to-the-one) τυχοῦσαν (to-having-had-actuated) φιλανθρωπίαν (to-a-mankind-caring-unto) ἡμῖν, (unto-us," ἅψαντες ( having-fastened ) γὰρ (therefore) πυρὰν (to-a-firedness) προσελάβοντο ( they-had-taken-toward ) πάντας ( to-all ) ἡμᾶς (to-us) διὰ (through) τὸν (to-the-one) ὑετὸν (to-a-rain) τὸν (to-the-one) ἐφεστῶτα (to-having-had-come-to-stand-upon) καὶ (and) διὰ (through) τὸ (to-the-one) ψύχος. (to-a-breath)
28:2. accensa enim pyra reficiebant nos omnes propter imbrem qui inminebat et frigusFor kindling a fire, they refreshed us all, because of the present rain and of the cold.
2. And the barbarians shewed us no common kindness: for they kindled a fire, and received us all, because of the present rain, and because of the cold.
28:2. For they refreshed us all by kindling a fire, because rain was imminent and because of the cold.
28:2. And the barbarous people shewed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold.
And the barbarous people shewed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold:

2: Иноплеменники оказали нам немалое человеколюбие, ибо они, по причине бывшего дождя и холода, разложили огонь и приняли всех нас.
28:2  οἵ τε βάρβαροι παρεῖχον οὐ τὴν τυχοῦσαν φιλανθρωπίαν ἡμῖν, ἅψαντες γὰρ πυρὰν προσελάβοντο πάντας ἡμᾶς διὰ τὸν ὑετὸν τὸν ἐφεστῶτα καὶ διὰ τὸ ψῦχος.
28:2. accensa enim pyra reficiebant nos omnes propter imbrem qui inminebat et frigus
For kindling a fire, they refreshed us all, because of the present rain and of the cold.
28:2. For they refreshed us all by kindling a fire, because rain was imminent and because of the cold.
28:2. And the barbarous people shewed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: "Иноплеменники..." - barbaroi, как называет их Дееписатель, впрочем, не за грубость нравов (этому противоречил бы и дальнейший рассказ об их человеколюбии), а по общепринятому обычаю греко-римлян - именовать так всех, не говоривших по греко-римски. Поселенцы Мальты, по всей вероятности, были пунического происхождения (финикийско-карфагенского) и говорили на своем пуническом диалекте.
Adam Clarke: Commentary on the Bible - 1831
28:2: The barbarous people - We have already seen that this island was peopled by the Phoenicians, or Carthaginians, as Bochart has proved, Phaleg. chap. xxvi.; and their ancient language was no doubt in use among them at that time, though mingled with some Greek and Latin terms; and this language must have been unintelligible to the Romans and the Greeks. With these, as well as with other nations, it was customary to call those βαρβαροι, barbarians, whose language they did not understand. St. Paul himself speaks after this manner in Co1 14:11 : If I know not the meaning of the voice, I shall be unto him that speaketh a Barbarian, and he that speaketh shall be a Barbarian unto me. Thus Herodotus also, lib. ii. 158, says, βαρβαρους παντας Αιγυπτιοι καλεουσι τους μη σφι ὁμογλωσσους· The Egyptians call all those Barbarians who have not the same language with themselves. And Ovid, when among the Getes, says, in Trist. ver. 10: -
Barbarus hic ego sum, quia non Intelligor ulli.
"Here I am a barbarian, for no person understands me."
Various etymologies have been given of this word. I think that of Bp. Pearce the best. The Greeks who traded with the Phoenicians, formed this word from their observing that the Phoenicians were generally called by the name of their parent, with the word בר bar, prefixed to that name; as we find in the New Testament men called Bar-Jesus, Bar-Tholomeus, Bar-Jonas, Bar-Timeus, etc. Hence the Greeks called them βαρ-βαροι, meaning the men who are called Bar Bar, or have no other names than what begin with Bar. And because the Greeks did not understand the language of the Phoenicians, their first, and the Romans in imitation of them, gave the name of Barbarians to all such as talked in a language to which they were strangers." No other etymology need be attempted; this is its own proof; and the Bar-melec in the preceding epitaph is, at least, collateral evidence. The word barbarian is therefore no term of reproach in itself; and was not so used by ancient authors, however fashionable it may be to use it so now.
Because of the present rain and - of the cold - This must have been sometime in October; and, when we consider the time of the year, the tempestuousness of the weather, and their escaping to shore on planks, spars, etc., wet of course to the skin, they must have been very cold, and have needed all the kindness that these well disposed people showed them. In some parts of Christianized Europe, the inhabitants would have attended on the beach, and knocked the survivors on the head, that they might convert the wreck to their own use! This barbarous people did not act in this way: they joined hands with God to make these sufferers live.
Albert Barnes: Notes on the Bible - 1834
28:2: And the barbarous people - See the notes on Rom 1:14. The Greeks regarded all as barbarians who did not speak their language, and applied the name to all other nations but their own. It does not denote, as it does sometimes with us, "people of savage, uncultivated, and cruel habits, but simply those whose speech was unintelligible." See Co1 14:11. The island is supposed to have been populated at first by the Phoecians, afterward by the Phoenicians, and afterward by a colony from Carthage. The language of the Maltese was that of Africa, and hence it was called by the Greeks the language of "barbarians." It was a language which was unintelligible to the Greeks and Latins.
The rain - The continuance of the storm.
And ... of the cold - The exposure to the water in getting to the shore, and probably to the coldness of the weather. It was now in the month of October.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:2: barbarous: Act 28:4; Rom 1:14; Co1 14:11; Col 3:11
showed: Act 27:3; Lev 19:18, Lev 19:34; Pro 24:11, Pro 24:12; Mat 10:42; Luk 10:30-37; Rom 2:14, Rom 2:15, Rom 2:27; Heb 13:2
because: Ezr 10:9; Joh 18:18; Co2 11:27
John Gill
28:2 And the barbarous people showed us no little kindness,.... The inhabitants of this island are called barbarians, not from the country of Barbary, near to which they were; nor so much on account of their manners, for, though Heathens, they were a civil and cultivated people, being, as appears from the name of the chief man of the island, under the Roman government; but because of their language, see 1Cor 14:11, it being neither Hebrew, Greek, nor Latin; for as the inhabitants were originally a colony of the Phoenicians, they spoke their language; and now though it is inhabited by such as are called Christians, they speak the Saracen or Arabic language, and little different from the old Punic or Phoenician language: however, though the inhabitants could not understand their language, they understood their case, and were very civil and humane to them, and showed them extraordinary kindness:
for they kindled a fire; or set fire to a large pile of wood; for a large fire it must be to be of service to such a number of people, in such a condition as they were:
and received us everyone: though their number were two hundred threescore and sixteen;
because of the present rain, and because of the cold; for a violent rain fell on them, as is usual upon a storm, and much wetted them, so that a fire was very necessary; and it being winter or near it, it was cold weather; and especially they having been so long in a storm, and now shipwrecked; and some having thrown themselves into the sea, and swam to the island; and others having been obliged to put themselves on boards and planks, and get ashore, and were no doubt both wet and cold; so that nothing was more needful and more agreeable to them than a large fire.
John Wesley
28:2 And the barbarians - So the Romans and Greeks termed all nations but their own. But surely the generosity shown by these uncultivated inhabitants of Malta, was far more valuable than all the varnish which the politest education could give, where it taught not humanity and compassion.
Robert Jamieson, A. R. Fausset and David Brown
28:2 the barbarous people--so called merely as speaking neither the Greek nor the Latin language. They were originally Phœnician colonists.
showed us no little--"no ordinary"
kindness, for they kindled a fire, and received us every one, because of the present rain--"the rain that was on us"--not now first falling, but then falling heavily.
and because of the cold--welcomed us all, drenched and shivering, to these most seasonable marks of friendship. In this these "barbarians" contrast favorably with many since bearing the Christian name. The lifelike style of the narrative here and in the following verses gives it a great charm.
28:328:3: Եւ ՚ի ժողովել Պաւղոսի խռի՛ւ ինչ բազում՝ եւ դնել ՚ի վերայ խարուկին, ի՛ժ մի ՚ի ջերմութենէն ելեալ կալա՛ւ զձեռանէն նորա[2860]։ [2860] Ոմանք. Եւ ՚ի ժողովելն... ՚ի վերայ խարոյկին։
3. Եւ երբ Պօղոսը բաւականին շատ չոր ճիւղեր հաւաքեց եւ խարոյկի վրայ դրեց, մի իժ կրակի տաքութեան պատճառով դուրս գալով՝ կախուեց նրա ձեռքից:
3 Երբ Պօղոս շատ մը խռիւ ժողվեց եւ կրակին վրայ դրաւ, տաքութենէն իժ մը ելաւ, անոր ձեռքը բռնեց։
Եւ ի ժողովել Պաւղոսի խռիւ ինչ բազում եւ դնել ի վերայ խարուկին, իժ մի ի ջերմութենէն ելեալ` կալաւ զձեռանէ նորա:

28:3: Եւ ՚ի ժողովել Պաւղոսի խռի՛ւ ինչ բազում՝ եւ դնել ՚ի վերայ խարուկին, ի՛ժ մի ՚ի ջերմութենէն ելեալ կալա՛ւ զձեռանէն նորա[2860]։
[2860] Ոմանք. Եւ ՚ի ժողովելն... ՚ի վերայ խարոյկին։
3. Եւ երբ Պօղոսը բաւականին շատ չոր ճիւղեր հաւաքեց եւ խարոյկի վրայ դրեց, մի իժ կրակի տաքութեան պատճառով դուրս գալով՝ կախուեց նրա ձեռքից:
3 Երբ Պօղոս շատ մը խռիւ ժողվեց եւ կրակին վրայ դրաւ, տաքութենէն իժ մը ելաւ, անոր ձեռքը բռնեց։
zohrab-1805▾ eastern-1994▾ western am▾
28:33: Когда же Павел набрал множество хвороста и клал на огонь, тогда ехидна, выйдя от жара, повисла на руке его.
28:3  συστρέψαντος δὲ τοῦ παύλου φρυγάνων τι πλῆθος καὶ ἐπιθέντος ἐπὶ τὴν πυράν, ἔχιδνα ἀπὸ τῆς θέρμης ἐξελθοῦσα καθῆψεν τῆς χειρὸς αὐτοῦ.
28:3. συστρέψαντος (Of-having-beturned-together) δὲ (moreover) τοῦ (of-the-one) Παύλου (of-a-Paulos) φρυγάνων (of-sears) τι (to-a-one) πλῆθος (to-a-repletion) καὶ (and) ἐπιθέντος (of-having-had-placed-upon) ἐπὶ (upon) τὴν (to-the-one) πυράν, (to-a-firedness,"ἔχιδνα (a-viper) ἀπὸ (off) τῆς (of-the-one) θέρμης (of-a-heating) ἐξελθοῦσα (having-had-came-out) καθῆψε (it-fastened-down) τῆς (of-the-one) χειρὸς (of-a-hand) αὐτοῦ. (of-it)
28:3. cum congregasset autem Paulus sarmentorum aliquantam multitudinem et inposuisset super ignem vipera a calore cum processisset invasit manum eiusAnd when Paul had gathered together a bundle of sticks and had laid them on the fire, a viper, coming out of the heat, fastened on his hand.
3. But when Paul had gathered a bundle of sticks, and laid them on the fire, a viper came out by reason of the heat, and fastened on his hand.
28:3. But when Paul had gathered together a bundle of twigs, and had placed them on the fire, a viper, which had been drawn to the heat, fastened itself to his hand.
28:3. And when Paul had gathered a bundle of sticks, and laid [them] on the fire, there came a viper out of the heat, and fastened on his hand.
And when Paul had gathered a bundle of sticks, and laid [them] on the fire, there came a viper out of the heat, and fastened on his hand:

3: Когда же Павел набрал множество хвороста и клал на огонь, тогда ехидна, выйдя от жара, повисла на руке его.
28:3  συστρέψαντος δὲ τοῦ παύλου φρυγάνων τι πλῆθος καὶ ἐπιθέντος ἐπὶ τὴν πυράν, ἔχιδνα ἀπὸ τῆς θέρμης ἐξελθοῦσα καθῆψεν τῆς χειρὸς αὐτοῦ.
28:3. cum congregasset autem Paulus sarmentorum aliquantam multitudinem et inposuisset super ignem vipera a calore cum processisset invasit manum eius
And when Paul had gathered together a bundle of sticks and had laid them on the fire, a viper, coming out of the heat, fastened on his hand.
28:3. But when Paul had gathered together a bundle of twigs, and had placed them on the fire, a viper, which had been drawn to the heat, fastened itself to his hand.
28:3. And when Paul had gathered a bundle of sticks, and laid [them] on the fire, there came a viper out of the heat, and fastened on his hand.
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
3: "Ехидна..." - порода змей, ядовитейшая (см. к Мф III:7). При холоде она впадает в оцепенение, из которого выходит немедленно при соприкосновении с теплом.
Adam Clarke: Commentary on the Bible - 1831
28:3: There came a viper out of the heat - We may naturally suppose that there had been fuel laid before on the fire, and that the viper was in this fuel, and that it had been revived by the heat; and, when St. Paul laid his bundle on the fire, the viper was then in a state to lay hold on his hand.
Albert Barnes: Notes on the Bible - 1834
28:3: Had gathered a bundle of sticks - For the purpose of making a fire.
There came a viper - A poisonous serpent. See the notes on Mat 3:7. The viper was doubtless in the bundle of sticks or limbs of trees which Paul had gathered, but was concealed, and was torpid. But when the bundle was laid on the fire, the viper became warmed by the heat, and came out and fastened on the hand of Paul.
And fastened on his hand - καθῆψεν kathē psen. This word properly means to join oneself to; to touch; to adhere to. It might have been by coiling around his hand and arm, or by fastening its fangs in his hand. It is not expressly affirmed that Paul was bitten by the viper, yet it is evidently implied; and it is wholly incredible that a viper, unless miraculously pRev_ented, should fasten himself to the hand without biting.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:3: came: Job 20:16; Isa 30:6, Isa 41:24, Isa 59:5; Mat 3:7, Mat 12:34, Mat 23:33
fastened: Act 28:4; Amo 5:19; Co2 6:9, Co2 11:23
Geneva 1599
28:3 (1) And when Paul had gathered a bundle of sticks, and laid [them] on the fire, there came a viper out of the heat, and fastened on his hand.
(1) The godly are sure to have danger upon danger, but they alway have a glorious outcome.
John Gill
28:3 And when Paul had gathered a bundle of sticks,.... Had picked up some sticks, and put them in a bundle fit for the fire, as everyone was busy to assist in this extremity; nor did the apostle think such an action below him, who in all things was a man of great humility and condescension:
and laid them on the fire; to increase it:
there came a viper out of the heat: a viper is a kind of serpent, which brings forth its young living, to the number of twenty, only one in a day, which come forth wrapped up in thin skins, which break on the third day, and set them at liberty; and so is reckoned among viviparous animals, from whence it seems to have its name, whereas other serpents lay eggs and hatch them. It is said (k), that this remarkable reptile has the biggest and flattest head of all the serpent kind; its usual length is about half an ell, and its thickness an inch; its snout is not unlike that of a hog; it has sixteen small immovable teeth in each jaw, besides two other large, sharp, hooked, hollow, transparent, canine teeth, situate at each side of the upper jaw, which are those that do the mischief: these are flexible in their articulation, and are ordinarily laid flat along the jaw, the animal never raising them but when it would bite The roots or bases of these teeth, or fangs, are encompassed with a vesicle or bladder, containing the quantity of a large drop of a yellow insipid salivous juice.--It has only one row of teeth, whereas all other serpents have two; its body is not at all fetid, whereas the inner parts of the bodies of other serpents are intolerable.--It creeps very slowly, and never leaps like other serpents, though it is nimble enough to bite when provoked.--Its body is of two colours, ash coloured or yellow, and the ground speckled with longish brown spots; the scales under its belly are of the colour of well polished steel. Its bite is exceeding venomous, and its poison the most dangerous. Now when this viper here is said to come out of the heat, the meaning is, that it came out from the sticks, which were laid upon the fire, being forced from thence by the heat of it: and so the Syriac version renders it, "there came out of them" (the sticks) "a viper, because of the heat of the fire"; it lay quiet among the sticks, among which, and such like things, this creature often lies; but when the fire began to heat it, it sprung out:
and fastened on his hand; or wrapped itself about his hand: the Syriac and Arabic versions render it, "bit his hand"; but that does not seem so likely, since he felt no harm by it; the Ethiopic version, "hung upon his hand"; which agrees with what follows; nor is it inconsistent with its wrapping itself about his hand, which is the more proper signification of the word used.
(k) Chambers's Cyclopaedia in the word "Viper".
Robert Jamieson, A. R. Fausset and David Brown
28:3 when Paul had gathered a bundle of sticks--"a quantity of dry sticks." The vigorous activity of Paul's character is observable in this comparatively trifling action [WEBSTER and WILKINSON].
and laid them on the fire, there came a viper out of the heat--Having laid itself up among the sticks on the approach of the cold winter season, it had suddenly recovered from its torpor by the heat.
and fastened--its fangs.
on his hand--Vipers dart at their enemies sometimes several feet at a bound. They have now disappeared from Malta, owing to the change which cultivation has produced.
28:428:4: Եւ իբրեւ տեսին բարբարոսքն կախեա՛լ զգազանն զձեռանէ նորա, ասէին ցմիմեանս. Ուրեմն սպանօ՛ղ է այրս այս. որ թէպէտ ապրեցաւ ՚ի ծովէն, իրաւունքն ո՛չ ետուն կեալ[2861]։ [2861] Ոմանք. Ասեն ցմիմեանս... սպանո՛ղ էր այրս այս, որ թէպէտ եւ ապրեցաւ... իրաւունքն չետուն դմա կեալ։
4. Եւ երբ բարբարոսները գազանին նրա ձեռքից կախուած տեսան, միմեանց ասացին. «Ուրեմն մարդասպան է այս մարդը, որը թէպէտ ծովից փրկուեց, բայց Արդարութիւնը նրան թոյլ չտուեց, որ ապրի»:
4 Բնիկներն ալ, երբ այն գազանը տեսան անոր ձեռքէն կախուած՝ իրարու ըսին. «Անշուշտ ասիկա մարդասպան մըն է, որ թէպէտ ծովէն ազատեցաւ, բայց արդարութիւնը թող չտուաւ որ ապրի»։
Եւ իբրեւ տեսին բարբարոսքն կախեալ զգազանն զձեռանէ նորա, ասէին ցմիմեանս. Ուրեմն սպանող է այրս այս, որ թէպէտեւ ապրեցաւ ի ծովէն, իրաւունքն չետուն կեալ:

28:4: Եւ իբրեւ տեսին բարբարոսքն կախեա՛լ զգազանն զձեռանէ նորա, ասէին ցմիմեանս. Ուրեմն սպանօ՛ղ է այրս այս. որ թէպէտ ապրեցաւ ՚ի ծովէն, իրաւունքն ո՛չ ետուն կեալ[2861]։
[2861] Ոմանք. Ասեն ցմիմեանս... սպանո՛ղ էր այրս այս, որ թէպէտ եւ ապրեցաւ... իրաւունքն չետուն դմա կեալ։
4. Եւ երբ բարբարոսները գազանին նրա ձեռքից կախուած տեսան, միմեանց ասացին. «Ուրեմն մարդասպան է այս մարդը, որը թէպէտ ծովից փրկուեց, բայց Արդարութիւնը նրան թոյլ չտուեց, որ ապրի»:
4 Բնիկներն ալ, երբ այն գազանը տեսան անոր ձեռքէն կախուած՝ իրարու ըսին. «Անշուշտ ասիկա մարդասպան մըն է, որ թէպէտ ծովէն ազատեցաւ, բայց արդարութիւնը թող չտուաւ որ ապրի»։
zohrab-1805▾ eastern-1994▾ western am▾
28:44: Иноплеменники, когда увидели висящую на руке его змею, говорили друг другу: верно этот человек--убийца, когда его, спасшегося от моря, суд [Божий] не оставляет жить.
28:4  ὡς δὲ εἶδον οἱ βάρβαροι κρεμάμενον τὸ θηρίον ἐκ τῆς χειρὸς αὐτοῦ, πρὸς ἀλλήλους ἔλεγον, πάντως φονεύς ἐστιν ὁ ἄνθρωπος οὖτος ὃν διασωθέντα ἐκ τῆς θαλάσσης ἡ δίκη ζῆν οὐκ εἴασεν.
28:4. ὡς (As) δὲ (moreover) εἶδαν (they-saw,"οἱ (the-ones) βάρβαροι ( aliened ," κρεμάμενον ( to-en-hanging ) τὸ (to-the-one) θηρίον (to-a-beastlet) ἐκ (out) τῆς (of-the-one) χειρὸς (of-a-hand) αὐτοῦ, (of-it,"πρὸς (toward) ἀλλήλους ( to-one-to-other ) ἔλεγον (they-were-forthing,"Πάντως (Unto-all) φονεύς (a-slayer-of) ἐστιν (it-be) ὁ (the-one) ἄνθρωπος (a-mankind) οὗτος (the-one-this) ὃν (to-which) διασωθέντα (to-having-been-saved-through) ἐκ (out) τῆς (of-the-one) θαλάσσης (of-a-sea) ἡ (the-one) δίκη (a-coursing) ζῇν (to-life-unto) οὐκ (not) εἴασεν. (it-let-unto)
28:4. ut vero viderunt barbari pendentem bestiam de manu eius ad invicem dicebant utique homicida est homo hic qui cum evaserit de mari Ultio non sinit vivereAnd when the barbarians saw the beast hanging on his hand, they said one to another: Undoubtedly this man is a murderer, who, though he hath escaped the sea, yet vengeance doth not suffer him to live.
4. And when the barbarians saw the beast hanging from his hand, they said one to another, No doubt this man is a murderer, whom, though he hath escaped from the sea, yet Justice hath not suffered to live.
28:4. And truly, when the natives saw the beast hanging from his hand, they were saying to one another: “Certainly, this man must be a murderer, for though he escaped from the sea, vengeance will not permit him to live.”
28:4. And when the barbarians saw the [venomous] beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live.
And when the barbarians saw the [venomous] beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live:

4: Иноплеменники, когда увидели висящую на руке его змею, говорили друг другу: верно этот человек--убийца, когда его, спасшегося от моря, суд [Божий] не оставляет жить.
28:4  ὡς δὲ εἶδον οἱ βάρβαροι κρεμάμενον τὸ θηρίον ἐκ τῆς χειρὸς αὐτοῦ, πρὸς ἀλλήλους ἔλεγον, πάντως φονεύς ἐστιν ὁ ἄνθρωπος οὖτος ὃν διασωθέντα ἐκ τῆς θαλάσσης ἡ δίκη ζῆν οὐκ εἴασεν.
28:4. ut vero viderunt barbari pendentem bestiam de manu eius ad invicem dicebant utique homicida est homo hic qui cum evaserit de mari Ultio non sinit vivere
And when the barbarians saw the beast hanging on his hand, they said one to another: Undoubtedly this man is a murderer, who, though he hath escaped the sea, yet vengeance doth not suffer him to live.
28:4. And truly, when the natives saw the beast hanging from his hand, they were saying to one another: “Certainly, this man must be a murderer, for though he escaped from the sea, vengeance will not permit him to live.”
28:4. And when the barbarians saw the [venomous] beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6: Спастись от кораблекрушения и умереть минуту спустя от укушения змеи для язычников казалось ясным доказательством, что человек сей совершил величайшее преступление, которое Божественное Правосудие (dikh - justitia, богиня суда, дочь Юпитера) не оставляет безнаказанным. Но когда увидели, что Павел спокойно стряхнул ехидну в огонь и не потерпел никакого вреда, то начали говорить, что он - Бог. Истинный Бог, для прославления своего служения, позволил ему доказать на себе действительность написанного о безвредности змей для верующего. Ныне на о. Мальте нет более ядовитых змей. По поверию туземцев, их не стало с тех пор, как произошло описанное событие.
Adam Clarke: Commentary on the Bible - 1831
28:4: The venomous beast - Το θηριον, The venomous animal; for θηρια is a general name among the Greek writers for serpents, vipers, scorpions, wasps, and such like creatures. Though the viper fastened on Paul's hand, it does not appear that it really bit him; but the Maltese supposed that it had, because they saw it fasten on his hand.
Vengeance suffereth not to live - These heathens had a general knowledge of retributive justice; and they thought that the stinging of the serpent was a proof that Paul was a murderer. There is a passage in Bamidbar Rabba, fol. 239, that casts some light on this place. "Although the Sanhedrin is ceased, yet are not the four deaths ceased. For he that deserves stoning either falls from his house, or a wild beast tears and devours him. He that deserves burning either falls into the fire, or a serpent bites him. He that deserves cutting of with the sword is either betrayed into the power of a heathen kingdom, or the robbers break in upon him. He that deserves strangling is either suffocated in the water, or dies of a quinsy." See Lightfoot.
As these people were heathens, it is not likely that they had any correct notion of the justice of the true God; and therefore it is most probable that they used the word δικη, not to express the quality or attribute of any being, but the goddess Dik, or vindictive Justice, herself, who is represented as punishing the iniquities of men.
Hesiod makes a goddess of what the Maltese called Δικη, or Justice: -
Η δε τε παρθενος εϚι ΔΙΚΗ, Διος εκγεγαυια,
Κυδνη τ' αιδοιη τε θεοις, οἱ Ολυμπον εχουσιν·
Και ρ' ὁποτ' αν τις μιν βλαπτῃ σκολιως ονοταζων.
Αυτικα παρ Διΐ πατρι καθεζομενη Κρονιωνι
Γηρυετ' ανθρωπων αδικον νοον·
Hesiod. Opera, ver. 254.
Justice, unspotted maid, derived from Jove,
Renown'd and reverenced by the gods above:
When mortals violate her sacred laws,
When judges hear the bribe and not the cause,
Close by her parent god, behold her stand,
And urge the punishment their sins demand.
Coke.
Albert Barnes: Notes on the Bible - 1834
28:4: The venomous beast - The English word "beast" we usually apply to an animal of larger size than a viper. But the original θηρίον thē rion is applicable to animals of any kind, and was especially applied by Greek writers to serpents. See Schleusner.
No doubt - The fact that the viper had fastened on him; and that, as they supposed, he must now certainly die, was the proof from which they inferred his guilt.
Is a murderer - Why they thought he was a murderer rather than guilty of some other crime is not known. It might have been:
(1) Because they inferred that he must have been guilty of some very atrocious crime, and as murder was the highest crime that man could commit, they inferred that he had been guilty of this. Or,
(2) More probably, they had an opinion that when divine vengeance overtook a man, he would be punished in a manner similar to the offence; and as murder is committed usually with the hand, and as the viper had fastened on the hand of Paul, they inferred that he had been guilty of taking life. It was supposed among the ancients that persons were often punished by divine vengeance in that part of the body which had been the instrument of the sin.
Whom, though he hath escaped the sea - They supposed that vengeance and justice would still follow the guilty; that, though he might escape one form of punishment, yet he would be exposed to another. And this, to a certain extent, is true. These barbarians reasoned from great original principles, written on the hearts of all people by nature, that there is a God of justice, and that the guilty will be punished. They reasoned incorrectly, as many do, only because that they supposed that every calamity is a judgment for some particular sin. People often draw this conclusion, and suppose that suffering is to be traced to some particular crime, and to be regarded as a direct judgment from heaven. See the notes on Joh 9:1-3. The general proposition that all sin will be punished at some time is true, but we are not qualified to affirm of particular calamities always that they are direct judgments for sin. In some cases we may. In the case of the drunkard, the gambler, and the profligate, we cannot doubt that the loss of property, health, and reputation is the direct result of specific crime. In the ordinary calamities of life, however, it requires a more profound acquaintance with the principles of divine government than we possess to affirm of each instance of suffering that it is a particular judgment for some crime.
Yet vengeance - ἡ δίκη hē dikē. "Justice" was represented by the pagan as a goddess, the daughter of Jupiter, whose office it was to take vengeance, or to inflict punishment for crimes.
Suffereth not to live - They regarded him as already a dead man. They supposed the effect of the bite of the viper would be so certainly fatal that they might speak of him as already, in effect, dead (Beza).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:4: barbarians: Act 28:2
beast: Act 28:5; Gen 3:1; Isa 13:21, Isa 13:22, Isa 43:20; Zep 2:15
No doubt: Luk 13:2, Luk 13:4; Joh 7:24, Joh 9:1, Joh 9:2
a murderer: Gen 4:8-11, Gen 9:5, Gen 9:6, Gen 42:21, Gen 42:22; Num 35:31-34; Pro 28:17; Isa 26:21; Mat 23:35, Mat 27:25; Rev 21:8
Geneva 1599
28:4 (2) And when the barbarians saw the [venomous] beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet (b) vengeance suffereth not to live.
(2) Although adversity is the punishment of sin, yet seeing that God in punishing men does not always punish because of sin, they judge rashly who either do not wait for the end, or who judge and esteem of men according to prosperity or adversity.
(b) Right and proper.
John Gill
28:4 And when the barbarians saw the venomous beast,.... The viper is called "Therion", a beast, it being of the viviparous kind; and hence comes "Theriaca", or "Venice treacle", the foundation of which composition is vipers' flesh; and it is called venomous, because it is of all serpents the most venomous: this when the country people saw
hang on his hand, having wrapped itself about it,
they said among themselves, no doubt this man is a murderer: they might see he was a prisoner by his chain, or might learn it from some of the company, and therefore took it for granted he had been guilty of some crime; and by the viper's fastening on him, they concluded it was murder he was guilty of; for the same notion might obtain among them, as among the Jews, that a murderer that could not be legally convicted, was sometimes punished this way.
"Says R. Simeon ben Shetach (l), may I never see the consolation, if I did not see one run after his friend into a desert place; and I ran after him, and I saw the sword in his hand, and the blood dropping, and he that was slain panting; and I said to him, O wicked man, who has slain this? either I or thou; but what shall I do? for thy blood is not delivered into my hand; "for the law says, by the mouth of two or three witnesses he shall surely die" (#De 17:6): may he that knows the thoughts take vengeance on that man that slew his friend; they say, they did not remove from thence, , "till a serpent came", and bit him, and he died.''
So the Jews observe, that when the execution of capital punishments was taken away from them, yet such who deserved them were punished by God in a way equivalent to them: so for instance, if a man committed a crime, for which he deserved to be burnt, either he fell into the fire, or , "a serpent bit him" (m); or if he deserved to be strangled, either he was drowned in a river, or died of a quinsy. There is a kind of an asp which the Egyptians call "Thermuthis", which they reckon sacred, and worship: this they say will not hurt good men, but destroys the wicked; and if so, says the historian, then "vengeance", or justice has honoured this creature, to be so sharp sighted as to discern the good from the bad; and they say, Isis sends it to the most wicked (n). Agreeably to which these men reason,
whom though he hath escaped the sea: has not been drowned there, when shipwrecked,
yet vengeance suffereth not to live. The Greek word "Dice" rendered "vengeance", is the name of a goddess among the Heathens, said to be the daughter of Jupiter and Themis (o). She is represented as sitting by her father Jupiter; and when anyone does injury to another, informs him of it (p). She is painted sorrowful, and with a contracted forehead, a grave countenance, and a rough aspect, to strike terror in unrighteous persons, and give confidence to righteous ones (q), agreeably to her name, which signifies "justice". This deity the barbarians supposed pursued Paul; and though she let him escape the sea, she will not suffer him to live any longer; for they looked upon the viper's fastening on him, as to be sent by her, so to be immediate death to him.
(l) T. Bab. Sanhedrin, fol. 37. 2. & Shebuot, fol. 34. 1. (m) Bemidbar Rabba, fol. 214. 2. & T. Bab. Sanhedrin, ib. & Sota, fol. 8. 2. (n) Aelian de Animal l. 10. c. 31. (o) Apollodarus de Deorurn Origon. l. 1. p. 6. Phurnutus de Natura Deorum, p. 80. (p) Hesiod Opera, &c. v. 254, 255. (q) Chrysippus apud Geilium, l. 14. c. 4.
John Wesley
28:4 And when the barbarians saw - they said - Seeing also his chains, Doubtless this man is a murderer - Such rarely go unpunished even in this life; whom vengeance hath not suffered to live - They look upon him as a dead man already. It is with pleasure that we trace among these barbarians the force of conscience, and the belief of a particular providence: which some people of more learning have stupidly thought it philosophy to despise. But they erred in imagining, that calamities must always be interpreted as judgments. Let us guard against this, lest, like them, we condemn not only the innocent, but the excellent of the earth.
Robert Jamieson, A. R. Fausset and David Brown
28:4 No doubt this man is a murderer--His chains, which they would see, might strengthen the impression.
whom . . . vengeance suffereth not to live--They believed in a Supreme, Resistless, Avenging Eye and Hand, however vague their notions of where it resided.
28:528:5: Եւ նորա թօթափեալ զգազանն ՚ի հուրն, եղեւ նմա չար եւ ո՛չինչ.
5. Ապա Պօղոսը գազանին կրակի մէջ թափ տուեց, եւ իրեն ոչ մի վատ բան չպատահեց.
5 Իսկ անիկա գազանը կրակին մէջ թօթուելով՝ իրեն վնաս մը չեղաւ։
Եւ նորա թօթափեալ զգազանն ի հուրն, եղեւ նմա չար եւ ոչինչ:

28:5: Եւ նորա թօթափեալ զգազանն ՚ի հուրն, եղեւ նմա չար եւ ո՛չինչ.
5. Ապա Պօղոսը գազանին կրակի մէջ թափ տուեց, եւ իրեն ոչ մի վատ բան չպատահեց.
5 Իսկ անիկա գազանը կրակին մէջ թօթուելով՝ իրեն վնաս մը չեղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
28:55: Но он, стряхнув змею в огонь, не потерпел никакого вреда.
28:5  ὁ μὲν οὗν ἀποτινάξας τὸ θηρίον εἰς τὸ πῦρ ἔπαθεν οὐδὲν κακόν·
28:5. ὁ (The-one) μὲν (indeed) οὖν (accordingly) ἀποτινάξας (having-quivered-off) τὸ (to-the-one) θηρίον (to-a-beastlet) εἰς (into) τὸ (to-the-one) πῦρ (to-a-fire) ἔπαθεν (it-had-experienced) οὐδὲν (to-not-moreover-one) κακόν: (to-disrupted)
28:5. et ille quidem excutiens bestiam in ignem nihil mali passus estAnd he indeed, shaking off the beast into the fire, suffered no harm.
5. Howbeit he shook off the beast into the fire, and took no harm.
28:5. But shaking off the creature into the fire, he indeed suffered no ill effects.
28:5. And he shook off the beast into the fire, and felt no harm.
And he shook off the beast into the fire, and felt no harm:

5: Но он, стряхнув змею в огонь, не потерпел никакого вреда.
28:5  ὁ μὲν οὗν ἀποτινάξας τὸ θηρίον εἰς τὸ πῦρ ἔπαθεν οὐδὲν κακόν·
28:5. et ille quidem excutiens bestiam in ignem nihil mali passus est
And he indeed, shaking off the beast into the fire, suffered no harm.
28:5. But shaking off the creature into the fire, he indeed suffered no ill effects.
28:5. And he shook off the beast into the fire, and felt no harm.
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
28:5: Shook off the beast into the fire, and felt no harm - This is a presumptive evidence that the viper did not bite St. Paul: it fastened on his hand, but had no power to injure him.
Albert Barnes: Notes on the Bible - 1834
28:5: And he shook off ... - In this was remarkably fulfilled the promise of the Saviour Mar 16:18; "They shall take up serpents," etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:5: felt: Num 21:6-9; Psa 91:13; Mar 16:18; Luk 10:19; Joh 3:14, Joh 3:15; Rom 16:20; Rev 9:3, Rev 9:4
John Gill
28:5 And he shook off the beast into the fire,.... Having held it a while, and as being master of it, and as not being afraid of it, though it was the ready way to provoke it to fasten on him again:
and felt no harm; it having not bit him, nor infected him with its poison; and hereby was fulfilled what our Lord promised to his disciples, Mk 16:18;
John Wesley
28:5 Having shaken off the venomous animal, he suffered no harm - The words of an eminent modern historian are, "No venomous kind of serpent now breeds in Malta, neither hurts if it be brought thither from another place. Children are seen there handling and playing even with scorpions; I have seen one eating them." If this be so, it seems to be fixed by the wisdom of God, as an eternal memorial of what he once wrought there.
Robert Jamieson, A. R. Fausset and David Brown
28:5 shook off the beast and felt no harm--See Mk 16:18.
28:628:6: եւ նոքա ակն ունէին նմա այտնլոյ, կամ անկանելոյ՝ եւ յանկարծակի՛ մեռանելոյ. իբրեւ շա՛տ ակն կալեալ, եւ տեսանէին թէ ո՛չինչ վնաս եղեւ նմա, դարձեալ դարձուցին զբանսն՝ եւ ասէին թէ աստուա՛ծ ոմն է[2862]։ [2862] Ոմանք. Դարձեալ դարձուցեալ զբանն ասէին թէ։ Օրինակ մի ՚ի լուս՛՛. ՚ի վերայ՝ աստուած, նշանակէ՝ ՚ի Բեթղագմէ։
6. իսկ նրանք սպասում էին, որ նա կ’ուռչի կամ կ’ընկնի ու յանկարծակի կը մեռնի: Շատ սպասելուց յետոյ, երբ տեսան, որ նրան որեւէ վնաս չհասաւ, նորից խօսքը դարձրին եւ ասում էին. «Սա մի աստուած է»:
6 Բնիկները կը սպասէին որ անիկա ուռենայ, կամ յանկարծակի մեռած իյնայ. բայց շատ սպասեցին ու տեսան որ անոր վնաս մը չեղաւ, կարծիքնին փոխելով՝ ըսին թէ՝ ‘աստուած մըն է’։
Եւ նոքա ակն ունէին նմա այտնլոյ կամ անկանելոյ եւ յանկարծակի մեռանելոյ. իբրեւ շատ ակն կալեալ եւ տեսանէին թէ ոչինչ վնաս եղեւ նմա, դարձեալ դարձուցին զբանսն եւ ասէին թէ աստուած ոմն է:

28:6: եւ նոքա ակն ունէին նմա այտնլոյ, կամ անկանելոյ՝ եւ յանկարծակի՛ մեռանելոյ. իբրեւ շա՛տ ակն կալեալ, եւ տեսանէին թէ ո՛չինչ վնաս եղեւ նմա, դարձեալ դարձուցին զբանսն՝ եւ ասէին թէ աստուա՛ծ ոմն է[2862]։
[2862] Ոմանք. Դարձեալ դարձուցեալ զբանն ասէին թէ։ Օրինակ մի ՚ի լուս՛՛. ՚ի վերայ՝ աստուած, նշանակէ՝ ՚ի Բեթղագմէ։
6. իսկ նրանք սպասում էին, որ նա կ’ուռչի կամ կ’ընկնի ու յանկարծակի կը մեռնի: Շատ սպասելուց յետոյ, երբ տեսան, որ նրան որեւէ վնաս չհասաւ, նորից խօսքը դարձրին եւ ասում էին. «Սա մի աստուած է»:
6 Բնիկները կը սպասէին որ անիկա ուռենայ, կամ յանկարծակի մեռած իյնայ. բայց շատ սպասեցին ու տեսան որ անոր վնաս մը չեղաւ, կարծիքնին փոխելով՝ ըսին թէ՝ ‘աստուած մըն է’։
zohrab-1805▾ eastern-1994▾ western am▾
28:66: Они ожидали было, что у него будет воспаление, или он внезапно упадет мертвым; но, ожидая долго и видя, что не случилось с ним никакой беды, переменили мысли и говорили, что он Бог.
28:6  οἱ δὲ προσεδόκων αὐτὸν μέλλειν πίμπρασθαι ἢ καταπίπτειν ἄφνω νεκρόν. ἐπὶ πολὺ δὲ αὐτῶν προσδοκώντων καὶ θεωρούντων μηδὲν ἄτοπον εἰς αὐτὸν γινόμενον, μεταβαλόμενοι ἔλεγον αὐτὸν εἶναι θεόν.
28:6. οἱ (the-ones) δὲ (moreover) προσεδόκων (they-were-toward-thinking-unto) αὐτὸν (to-it) μέλλειν (to-impend) πίμπρασθαι (to-be-flamed) ἢ (or) καταπίπτειν (to-fall-down) ἄφνω (unto-un-manifested) νεκρόν. (to-en-deaded) ἐπὶ (Upon) πολὺ (to-much) δὲ (moreover) αὐτῶν (of-them) προσδοκώντων ( of-toward-thinking-unto ) καὶ (and) θεωρούντων ( of-surveiling-unto ) μηδὲν (to-lest-moreover-one) ἄτοπον (to-un-occasioned) εἰς (into) αὐτὸν (to-it) γινόμενον , ( to-becoming ," μεταβαλόμενοι ( having-casted-with ) ἔλεγον (they-were-forthing) αὐτὸν (to-it) εἶναι (to-be) θεόν. (to-a-deity)
28:6. at illi existimabant eum in tumorem convertendum et subito casurum et mori diu autem illis sperantibus et videntibus nihil mali in eo fieri convertentes se dicebant eum esse deumBut they supposed that he would begin to swell up and that he would suddenly fall down and die. But expecting long and seeing that there came no harm to him, changing their minds, they said that he was a god.
6. But they expected that he would have swollen, or fallen down dead suddenly: but when they were long in expectation, and beheld nothing amiss came to him, they changed their minds, and said that he was a god.
28:6. But they were supposing that he would soon swell up, and then would suddenly fall down and die. But having waited a long time, and seeing no ill effects in him, they changed their minds and were saying that he was a god.
28:6. Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god.
Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god:

6: Они ожидали было, что у него будет воспаление, или он внезапно упадет мертвым; но, ожидая долго и видя, что не случилось с ним никакой беды, переменили мысли и говорили, что он Бог.
28:6  οἱ δὲ προσεδόκων αὐτὸν μέλλειν πίμπρασθαι ἢ καταπίπτειν ἄφνω νεκρόν. ἐπὶ πολὺ δὲ αὐτῶν προσδοκώντων καὶ θεωρούντων μηδὲν ἄτοπον εἰς αὐτὸν γινόμενον, μεταβαλόμενοι ἔλεγον αὐτὸν εἶναι θεόν.
28:6. at illi existimabant eum in tumorem convertendum et subito casurum et mori diu autem illis sperantibus et videntibus nihil mali in eo fieri convertentes se dicebant eum esse deum
But they supposed that he would begin to swell up and that he would suddenly fall down and die. But expecting long and seeing that there came no harm to him, changing their minds, they said that he was a god.
28:6. But they were supposing that he would soon swell up, and then would suddenly fall down and die. But having waited a long time, and seeing no ill effects in him, they changed their minds and were saying that he was a god.
28:6. Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god.
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
28:6: When he should have swollen - Πιμπρασθαι, When he should have been inflamed: by means of an acrid poison introduced into the blood, it is soon coagulated; and, in consequence, the extremities of the vessels become obstructed, strong inflammation takes place, and all the parts become most painfully swollen. Lucan, ix. v. 791, gives a terrible account of this effect of the bite of a serpent: -
- illi rubor igneus ora
Succendit, tenditque cutem, pereunte figura
Miscens cuncta tumor jam toto corpore major:
Humanumque egressa modum super omnia membra
Efflatur sanies late tollente veneno.
Ipse latet penitus, congesto corpore mersus;
Nec lorica tenet distenti corporis auctum.
And straight a sudden flame began to spread,
And paint his visage with a glowing red.
With swift expansion swells the bloated skin,
Nought but an undistinguished mass is seen;
While the fair human form lies lost within,
The puffy poison spreads and heaves around,
Till all the man is in the monster drown'd.
Rowe.
See other ensamples, in the notes on Num 21:6 (note).
Said that he was a god - As Hercules was one of the gods of the Phoenicians, and was worshipped in Malta under the epithet of Αλεξικακος, the dispeller of evil, they probably thought that Paul was Hercules; and the more so, because Hercules was famous for having destroyed, in his youth, two serpents that attacked him in his cradle.
Albert Barnes: Notes on the Bible - 1834
28:6: When he should have swollen - When they expected that he would have swollen from the bite of the viper. The poison of the viper is rapid, and they expected that he would die soon. The word rendered "swollen" πίμπρασθαι pimprasthai means properly "to burn; to be inflamed," and then "to be swollen from inflammation." This was what they expected here, that the poison would produce a violent inflammation.
Or fallen down dead suddenly - As is sometimes the case from the bite of the serpent when a vital part is affected.
They changed their minds - They saw that he was uninjured, and miraculously preserved; and they supposed that none but a god could be thus kept from death.
That he was a god - That the Maltese were idolaters there can be no doubt; but what gods they worshipped is unknown, and conjecture would be useless. It was natural that they should attribute such a preservation to the presence of a divinity. A similar instance occurred at Lystra. See the notes on Act 14:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:6: said: Act 12:22, Act 14:11-13; Mat 21:9, Mat 27:22
Geneva 1599
28:6 Howbeit they looked when he should have (c) swollen, or fallen down dead suddenly: (3) but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god.
(c) The Greek word signifies to be inflamed or to swell: moreover, Dioscorides in his sixth book, chap. 38, witnesses that the biting of a viper causes a swelling of the body, and so says Nicander, in his remedies against poisons. (3) There are none who are more changing in every way than they who are ignorant of true religion.
John Gill
28:6 Howbeit they looked when he should have swollen,.... With the venomous bite of the viper; swelling is one of the symptoms following the bite of this creature; and if the bite does not issue in death, yet the swelling continues inflamed for some time. The symptoms following the bite of a viper are said to be (r) an acute pain in the place wounded; swelling, first red, afterwards livid, spreading by degrees; great faintness; a quick, low, and sometimes interrupted pulse; sickness at the stomach; bilious convulsions: vomiting; cold sweats; sometimes pains about the navel; and death itself, if the strength of the patient, or the slightness of the bite, do not overcome it: if he does overcome it, the swelling continues inflamed for some time; and the symptoms abating, from the wound runs a sanious liquor, little pustules are raised about it, and the colour of the skin is as if the patient were icterical or jaundice; or had the jaundice: the Arabic and Ethiopic versions render it, "that he should burn", or "burnt"; that is, inflamed, for the bite of the viper causes an inflammation, a hot swelling, which rises up in pustules or blisters:
or fallen down dead suddenly; for immediate death is sometimes the effect of such poison. Pliny (s) relates, that the Scythians dip their arrows in the sanies or corrupt matter of vipers, and in human blood, which by the least touch causes immediate death; and Pausanias (t) reports from a certain Phoenician, that a man fleeing from a viper got up into a tree, where the viper could not reach him, but it blew, or breathed out its poison on the tree, and the man immediately died: though the force of this creature's poison does not always, and in all places, and in all persons operate alike; some die within a few hours, and others live some days, some to the third day, and some to the seventh (u):
but after they had looked a great while; upon the apostle, to observe whether any inflammation or swelling arose, or death ensued, as they expected: when they had waited some time, perhaps an hour or two,
and saw no harm come to him; that he was neither inflamed, nor swelled, nor dead; that it had no manner of effect upon him, and no evil of punishment was inflicted on him hereby, from whence they could conclude that he was guilty of any notorious crime:
they changed their minds, and said that he was a god: before they took him to be a murderer, and now they even ascribe deity to him, as was usual with the Gentiles, when anything extraordinary was performed by men: so the Lystrians took Paul for Mercury, and Barnabas for Jupiter, upon the apostle's curing the cripple, Acts 14:11; but what god the inhabitants of Melita thought him to be, is not certain; some think Hercules, who was worshipped in this island. The inhabitants of this island now believe that the apostle expelled all poison and venom out of it when he was there; and it is reported, that the children born in this place fear not any snakes, neither are hurt by anything that is venomous, insomuch that they will take scorpions, and eat them without danger; although, in all other parts of the world, those kind of creatures are most pernicious, and yet do no manner of hurt to men in this island; yea, it is affirmed, that there is a sort of earth found here, which kills serpents: as for the eating of them, the viper itself may be eaten; most authors agree (w), that there is no part, humour, or excrement, not even the gall itself, of a viper, but may be swallowed without much harm; accordingly the ancients, and, as several authors assure us, the Indians at this day, both of the east and west, eat them as we do eels--viper's flesh either roasted or boiled, physicians unanimously prescribe as an excellent restorative, particularly in the elephantiasis, incurable consumptions, leprosy, &c.
(r) Chambers's Cyclopaedia, ut supra. (the word "Viper") (s) L. 11. c. 53. (t) Boeotica, vel, l. 9. p. 583. (u) Alberus de Animal. l. 25. c. ult. (w) Chambers's Cyclopaedia, ut supra. (the word "Viper")
John Wesley
28:6 They changed their minds, and said he was a god - Such is the stability of human reason! A little before he was a murderer; and presently he is a god: (just as the people of Lystra; one hour sacrificing, and the next stoning:) nay, but there is a medium. He is neither a murderer nor a god, but a man of God. But natural men never run into greater mistakes, than in judging of the children of God.
Robert Jamieson, A. R. Fausset and David Brown
28:6 they looked--"continued looking."
when he should have swollen or fallen down dead--familiar with the effects of such bites.
and saw no harm come to him, they changed their minds, and said . . . he was a god--from "a murderer" to "a god," as the Lycaonian greeting of Paul and Silas from "sacrificing to them" to "stoning them" (Acts 14:13, Acts 14:19). What has not the Gospel done for the uncultivated portion of the human family, while its effects on the educated and refined, though very different, are not less marvellous! Verily it is God's chosen restorative for the human spirit, in all the multitudinous forms and gradations of its lapsed state.
28:728:7: Եւ շուրջ զտեղեաւն զայնուիկ էին գեաւղք, գլխաւորի կղզւոյն որում անուն էր Պոպլիոս. որ առ զմեզ յերաշխի զերիս աւուրս՝ եւ սիրո՛վ ընկալաւ[2863]։ [2863] Ոմանք. Զտեղեաւն զայն էին։ Յօրինակին. Գլխաւորք կղզւոյն։ Ուր եւ ոմանք. Գլխաւոր կղզոյն... Պոպղիոս։
7. Այդ տեղի շրջակայքում գտնւում էին ագարակները Պոպլիոս անունով մի մարդու, որ կղզու գլխաւորն էր. սա երեք օրով մեզ իր մօտ ընդունեց եւ սիրով հիւրընկալեց:
7 Այն տեղին բոլորտիքը կղզիին գլխաւոր մարդուն ագարակները կը գտնուէին, որուն անունը Պոպղիոս էր։ Ան մեզ ընդունեց եւ երեք օր հիւրասիրութեամբ մեզ իրեն քով պահեց։
Եւ շուրջ զտեղեաւն զայնուիկ էին գեղք, գլխաւորի կղզւոյն որում անուն էր Պոպղիոս. որ առ զմեզ յերաշխի զերիս աւուրս եւ սիրով ընկալաւ:

28:7: Եւ շուրջ զտեղեաւն զայնուիկ էին գեաւղք, գլխաւորի կղզւոյն որում անուն էր Պոպլիոս. որ առ զմեզ յերաշխի զերիս աւուրս՝ եւ սիրո՛վ ընկալաւ[2863]։
[2863] Ոմանք. Զտեղեաւն զայն էին։ Յօրինակին. Գլխաւորք կղզւոյն։ Ուր եւ ոմանք. Գլխաւոր կղզոյն... Պոպղիոս։
7. Այդ տեղի շրջակայքում գտնւում էին ագարակները Պոպլիոս անունով մի մարդու, որ կղզու գլխաւորն էր. սա երեք օրով մեզ իր մօտ ընդունեց եւ սիրով հիւրընկալեց:
7 Այն տեղին բոլորտիքը կղզիին գլխաւոր մարդուն ագարակները կը գտնուէին, որուն անունը Պոպղիոս էր։ Ան մեզ ընդունեց եւ երեք օր հիւրասիրութեամբ մեզ իրեն քով պահեց։
zohrab-1805▾ eastern-1994▾ western am▾
28:77: Около того места были поместья начальника острова, именем Публия; он принял нас и три дня дружелюбно угощал.
28:7  ἐν δὲ τοῖς περὶ τὸν τόπον ἐκεῖνον ὑπῆρχεν χωρία τῶ πρώτῳ τῆς νήσου ὀνόματι ποπλίῳ, ὃς ἀναδεξάμενος ἡμᾶς τρεῖς ἡμέρας φιλοφρόνως ἐξένισεν.
28:7. Ἐν (In) δὲ (moreover) τοῖς (unto-the-ones) περὶ (about) τὸν (to-the-one) τόπον (to-an-occasion) ἐκεῖνον (to-the-one-thither) ὑπῆρχεν (it-was-firsting-under) χωρία (spacelets) τῷ (unto-the-one) πρώτῳ (unto-most-before) τῆς (of-the-one) νήσου (of-an-isle) ὀνόματι (unto-a-name) Ποπλίῳ, (unto-a-Poplios,"ὃς (which) ἀναδεξάμενος ( having-received-up ) ἡμᾶς (to-us) ἡμέρας (to-days) τρεῖς ( to-three ) φιλοφρόνως (unto-caringly-centered) ἐξένισεν. (it-guested-to)
28:7. in locis autem illis erant praedia principis insulae nomine Publii qui nos suscipiens triduo benigne exhibuitNow in these places were possessions of the chief man of the island, named Publius: who, receiving us for three days, entertained us courteously.
7. Now in the neighbourhood of that place were lands belonging to the chief man of the island, named Publius; who received us, and entertained us three days courteously.
28:7. Now among these places were estates owned by the ruler of the island, named Publius. And he, taking us in, showed us kind hospitality for three days.
28:7. In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously.
In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously:

7: Около того места были поместья начальника острова, именем Публия; он принял нас и три дня дружелюбно угощал.
28:7  ἐν δὲ τοῖς περὶ τὸν τόπον ἐκεῖνον ὑπῆρχεν χωρία τῶ πρώτῳ τῆς νήσου ὀνόματι ποπλίῳ, ὃς ἀναδεξάμενος ἡμᾶς τρεῖς ἡμέρας φιλοφρόνως ἐξένισεν.
28:7. in locis autem illis erant praedia principis insulae nomine Publii qui nos suscipiens triduo benigne exhibuit
Now in these places were possessions of the chief man of the island, named Publius: who, receiving us for three days, entertained us courteously.
28:7. Now among these places were estates owned by the ruler of the island, named Publius. And he, taking us in, showed us kind hospitality for three days.
28:7. In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: "Начальника острова..." - о prwtoV thV nhsou - собственно - первый человек на острове, откуда и заключается, что это был и начальник - первый по должности.

"Принял нас..." - не всех спасшихся от кораблекрушения, но нас - в тесном значении слова, т. е. Павла и его спутников - Луку и Аристарха (XXVII:1-2; ср. 10: ст. ). Вероятно, сюда надо причислить лишь еще Юлия сотника, на охранении которого состоял Павел.
Adam Clarke: Commentary on the Bible - 1831
28:7: The chief man of the island - The term πρωτος, Chief, used hereby St. Luke, was the ancient title of the governor of this island, as is evident from an inscription found in Malta, which runs thus: -
Λ. Κ. υἱος, κυρ. ἱππευς. ῥωμ. πρωτος Μελιταιων·
Lucius Caius, son of Quirinus, a Roman knight, Chief of the Melitese. See Bochart, Phaleg. and Chan. vol. i. chap. 498, etc., and Grotius. This title is another proof of the accuracy of St. Luke, who uses the very epithet by which the Roman governor of that island was distinguished.
Albert Barnes: Notes on the Bible - 1834
28:7: In the same quarters - In that place, or that part of the island,
Possessions - Property. His place of residence.
The chief man - Greek: the first man. Probably he was the governor of the island,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:7: the chief: Act 13:7, Act 18:12, Act 23:24
who: Act 28:2; Mat 10:40, Mat 10:41; Luk 19:6-9
Geneva 1599
28:7 (4) In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously.
(4) It never yet was a regret to any man who received the servant of God, were he ever so miserable and poor.
John Gill
28:7 In the same quarters were possessions of the chief man of the island,.... Or "the first man of the island"; so the governor of Melita used to be called, as appears by an inscription mentioned by Bochart, wherein a Roman knight is called , "the first of the Melitians"; for this island was under the Roman government, and the very name of this chief man shows it: it was first in the hands of the Africans, when Dido built Carthage, which was eight or nine hundred years before the time of Christ: Battus was king of this island, from whom it was taken by Hiarbas king of Lybia, or of the Getulians, and who also conquered Carthage; and it continued under the power of the Carthaginians, until they were conquered by the Romans; and then it was taken by Titus Sempronius, above two hundred years before Christ, in whose hands it was when the apostle was here; since then it has been taken by the Saracenes, though they held it not, being taken from them by Roger earl of Sicily, in the year 1090; and so it remained in the hands of the Sicilians, until the knights of Rhodes were driven out of that island by the Turks, in 1522; and then this was given them by the Emperor Charles the Fifth seven years after, on condition they would oppose the Turks, and defend that part of Christendom, which they bravely did: in the year 1565, it was besieged by Pialis Bassa, but without success (x); and it is said to be so well fortified, as that it is impossible it should be taken, unless through treachery or famine; it is now in the hands of the said knights: but whether this man was governor of the island or not, it may be reasonably thought that he was the richest man in the island, and in the greatest honour and dignity; and had near the shore, where the ship's company landed, many houses and much land, and farms and vineyards, and the like:
whose name was Publius; or Poplius, as some copies, and the Syriac version read. Publius was a name common with the Romans; it was with them a forename, by which such were called, who were "pupilli", or fatherless, for it is a contraction of "Popilius". There was one of this name who was bishop of Athens, said to succeed Dionysius the Areopagite there; who is thought by some to be the same here mentioned; who they say was first bishop in his own country, which through mistake they make to be Miletus, instead of Melita; and afterwards bishop of Athens, where he suffered martyrdom: but this is not likely, for even though he might be converted by the apostle, of which we have no account; and also became a preacher of the Gospel, of which there is no proof; it is not probable that he should leave his own country, and go to Athens, and take upon him the care of that church there: but whether he was afterwards converted or not, he was very kind to the apostle and the ship's company, as follows:
who received us, and lodged us three days courteously; this was a very considerable instance of humanity and hospitality, to receive so many strangers at once into his houses, as two hundred three score and sixteen; and give them food and lodging, for three days together, and that in such a kind, friendly, and cheerful manner: and thus, as Abraham and Lot, by receiving strangers, entertained angels at unawares, so Publius, though ignorant of it, entertained an apostle of Christ among those strangers; the benefit of which he afterwards enjoyed, and which was a compensation for his liberality and beneficence.
(x) Petav. Rationar. Temp. par. 1. l. 9. c. 11. & 12. p. 501, 507.
John Wesley
28:7 The chief man of the island - In wealth if not in power also. Three days - The first three days of our stay on the island.
Robert Jamieson, A. R. Fausset and David Brown
28:7 possessions of the chief man--"the first man."
of the island--He would hardly be so styled in the lifetime of his father, if his distinction was that of the family. But it is now ascertained that this was the proper official title of the Maltese representative of the Roman prÃ&brvbr;tor to Sicily, to whose province Malta belonged; two inscriptions having been discovered in the island, one in Greek, the other in Latin, containing the same words which Luke here employs.
who received us--of Paul's company, but doubtless including the "courteous" Julius.
and lodged us three days courteously--till proper winter lodgings could be obtained for them.
28:828:8: Եւ եղեւ հօրն Պոպլեայ ՚ի ջե՛րմ եւ յախտ թանչից հիւանդանա՛լ դնել. առ որ մտեալ Պաւղոս՝ եւ կացեալ յաղօթս եդ ծունր՝ եւ բժշկեա՛ց զնա[2864]։ [2864] Ոմանք. ՚Ի ջերմն եւ յախտ... եդ զձեռն եւ բժշկեաց։
8. Եւ պատահեց, որ Պոպլիոսի հայրը, ջերմով եւ փորլուծութեամբ հիւանդացած, անկողին ընկնի: Պօղոսը նրա մօտ մտաւ եւ աղօթելով ձեռքը նրա վրայ դրեց ու նրան բժշկեց:
8 Պոպղիոսի հայրը ջերմով եւ թանչքով հիւանդացած պառկած էր։ Պօղոս անոր քով մտաւ եւ աղօթք ընելով ձեռքերը անոր վրայ դրաւ ու բժշկեց զանիկա։
Եւ եղեւ հօրն Պոպղեայ ի ջերմն եւ յախտ թանչից հիւանդանալ դնել. առ որ մտեալ Պաւղոս եւ կացեալ յաղօթս` եդ զձեռն եւ բժշկեաց զնա:

28:8: Եւ եղեւ հօրն Պոպլեայ ՚ի ջե՛րմ եւ յախտ թանչից հիւանդանա՛լ դնել. առ որ մտեալ Պաւղոս՝ եւ կացեալ յաղօթս եդ ծունր՝ եւ բժշկեա՛ց զնա[2864]։
[2864] Ոմանք. ՚Ի ջերմն եւ յախտ... եդ զձեռն եւ բժշկեաց։
8. Եւ պատահեց, որ Պոպլիոսի հայրը, ջերմով եւ փորլուծութեամբ հիւանդացած, անկողին ընկնի: Պօղոսը նրա մօտ մտաւ եւ աղօթելով ձեռքը նրա վրայ դրեց ու նրան բժշկեց:
8 Պոպղիոսի հայրը ջերմով եւ թանչքով հիւանդացած պառկած էր։ Պօղոս անոր քով մտաւ եւ աղօթք ընելով ձեռքերը անոր վրայ դրաւ ու բժշկեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
28:88: Отец Публия лежал, страдая горячкою и болью в животе; Павел вошел к нему, помолился и, возложив на него руки свои, исцелил его.
28:8  ἐγένετο δὲ τὸν πατέρα τοῦ ποπλίου πυρετοῖς καὶ δυσεντερίῳ συνεχόμενον κατακεῖσθαι, πρὸς ὃν ὁ παῦλος εἰσελθὼν καὶ προσευξάμενος ἐπιθεὶς τὰς χεῖρας αὐτῶ ἰάσατο αὐτόν.
28:8. ἐγένετο ( It-had-became ) δὲ (moreover) τὸν (to-the-one) πατέρα (to-a-father) τοῦ (of-the-one) Ποπλίου (of-a-Poplios) πυρετοῖς (unto-fevers) καὶ (and) δυσεντερίῳ (unto-an-onerous-more-inlet) συνεχόμενον (to-being-held-together) κατακεῖσθαι , ( to-situate-down ,"πρὸς (toward) ὃν (to-which) ὁ (the-one) Παῦλος (a-Paulos) εἰσελθὼν (having-had-came-into) καὶ (and) προσευξάμενος ( having-goodly-held-toward ) ἐπιθεὶς (having-had-placed-upon) τὰς (to-the-ones) χεῖρας (to-hands) αὐτῷ (unto-it) ἰάσατο (it-had-been-cured-unto) αὐτόν. (to-it)
28:8. contigit autem patrem Publii febribus et dysenteria vexatum iacere ad quem Paulus intravit et cum orasset et inposuisset ei manus salvavit eumAnd it happened that the father of Publius lay sick of a fever and of a bloody flux. To whom Paul entered in. And when he had prayed and laid his hands on him, he healed him.
8. And it was so, that the father of Publius lay sick of fever and dysentery: unto whom Paul entered in, and prayed, and laying his hands on him healed him.
28:8. Then it happened that the father of Publius lay ill with a fever and with dysentery. Paul entered to him, and when he had prayed and had laid his hands on him, he saved him.
28:8. And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him.
And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him:

8: Отец Публия лежал, страдая горячкою и болью в животе; Павел вошел к нему, помолился и, возложив на него руки свои, исцелил его.
28:8  ἐγένετο δὲ τὸν πατέρα τοῦ ποπλίου πυρετοῖς καὶ δυσεντερίῳ συνεχόμενον κατακεῖσθαι, πρὸς ὃν ὁ παῦλος εἰσελθὼν καὶ προσευξάμενος ἐπιθεὶς τὰς χεῖρας αὐτῶ ἰάσατο αὐτόν.
28:8. contigit autem patrem Publii febribus et dysenteria vexatum iacere ad quem Paulus intravit et cum orasset et inposuisset ei manus salvavit eum
And it happened that the father of Publius lay sick of a fever and of a bloody flux. To whom Paul entered in. And when he had prayed and laid his hands on him, he healed him.
28:8. Then it happened that the father of Publius lay ill with a fever and with dysentery. Paul entered to him, and when he had prayed and had laid his hands on him, he saved him.
28:8. And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Вероятно, Павел вошел к Публию, по его приглашению, наслышавшись о чудесном спасении Павла от ехидны и надеясь получить от этого чудотворца помощь и для своего больного отца.

"Исцелил его... были исцеляемы..." - без сомнения - чудесным образом.
Adam Clarke: Commentary on the Bible - 1831
28:8: The father of Publius lay sick - Πυρετοις και δυσεντεριᾳ; Of a fever and dysentery; perhaps a cholera morbus.
Paul - prayed - That God would exert his power; and laid his hands on him, as the means which God ordinarily used to convey the energy of the Holy Spirit, and healed him; God having conveyed the healing power by this means. In such a disorder as that mentioned here by St. Luke, where the bowels were in a state of inflammation, and a general fever aiding the dysentery in its work of death, nothing less than a miracle could have made an instantaneous cure in the patient. Such a cure was wrought, and even the heathens saw that it was the hand of God.
Albert Barnes: Notes on the Bible - 1834
28:8: A bloody flux - Greek: dysentery.
And laid his hands on him ... - In accordance with the promise of the Saviour, Mar 16:18. This miracle was a suitable return for the hospitality of Publius, and would serve to conciliate further the kindness of the people, and prepare the way for Paul's usefulness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:8: the father: Mar 1:30, Mar 1:31
prayed: Act 9:40; Kg1 17:20-22; Jam 5:14-16
laid: Act 9:17, Act 9:18, Act 19:11, Act 19:12; Mat 9:18; Mar 6:5, Mar 7:32, Mar 16:18; Luk 4:40, Luk 13:13
and healed: Mat 10:1, Mat 10:8; Luk 9:1-3, Luk 10:8, Luk 10:9; Co1 12:9, Co1 12:28
John Gill
28:8 And it came to pass that the father of Publius,.... So that Publius was not an old man, though of so much dignity and wealth: the Arabic version, contrary to all copies, and other versions, reads, "the son of Publius":
lay sick of a fever; or fevers, of different sorts, a complication of them, which sometimes is the case; unless this was an intermitting fever, and the several fits of it are intended; or rather the plural number is put for the singular, to denote the vehemence of it, and which was attended with another disorder, and might be brought on by it:
and of a bloody flux; or dysentery, a pain of the bowels, as the Syriac version renders it; or an ulceration of the bowels, as the Arabic version; which occasioned a discharge of blood, so that his case was very threatening. This disease, according to modern writers (y), is attended with a fever. The word "dysentery" here used properly signifies that kind of flux of the belly, characterized by the frequency of stools, or dejections, mixed with blood, and accompanied with gripes: the fever, ulcer, &c. which attend it, are not essential to the disease; though many both of the ancients and moderns think the ulcer is.--There are three kinds of "dysenteries"; the "first" when a laudable blood is evacuated from a mere plethora, or plenitude, without any disorder of the intestines, as in the haemorrhoidal flux; the "second" when a thin watery blood is evacuated, called the "hepatic" flux, though really arising from haemorrhoidal vessels; the "third" kind, which is that that is properly called the dysentery, is when blood is cast out, mixed with a purulent matter in the excrements: this is either "benign", i.e. without a fever, and not contagious; or "malignant", which is attended with a pestilential fever, and frequently ravages whole cities and provinces, happening most commonly in armies; in the last stage, a sort of caruncles are frequently ejected along with the purulent matter, which are difficult to be accounted for, unless from an excoriation and ulceration of the intestines: sometimes the intestines are even gangrened: this seems to have been the case of the father of Publius, which makes the following cure the more remarkable:
to whom Paul entered in; into the room where he was, no doubt with the consent and leave, if not at the request of Publius; the Ethiopic version adds, "and he entreated him to put his hand upon him"; that is, either Publius asked this favour of the apostle for his father, having heard of the affair of the viper, from whence he concluded there was something divine and extraordinary in him; or the father of Publius asked this for himself:
and prayed and laid his hands on him, and healed him; when Paul had entered the room, and found in what a bad condition the sick man was, he either kneeled down and prayed by him, or stood and prayed over him, and for him, that God would restore him to his health; and this he did, to let them know that he himself was not a god; and that the cure that would now be wrought would be from God, and not from himself, and therefore all the glory should be given to God; and he laid his hands on him, as a sign or symbol, or rite that was used in extraordinary cases, and agreeably to the direction and promise of Christ, Mk 16:18; and upon this a cure followed; both the diseases left him at once, and he was restored to health.
(y) See Chambers's Cyclopaedia in the word "Dysentery".
Robert Jamieson, A. R. Fausset and David Brown
28:8 the father of Publius lay sick of a fever--"fevers." The word was often thus used in the plural number, probably to express recurring attacks.
and of a bloody flux--"of dysentery." (The medical accuracy of our historian's style has been observed here.)
to whom Paul entered in, and prayed--thereby precluding the supposition that any charm resided in himself.
and laid his hands on him, and healed him--Thus, as our Lord rewarded Peter for the use of his boat (Lk 5:3-4, &c.), so Paul richly repays Publius for his hospitality. Observe the fulfilment here of two things predicted in Mk 16:18 --the "taking up serpents," and "recovering of the sick by laying hands on them."
28:928:9: Իբրեւ այս եղեւ, այլ հիւանդք որ էին ՚ի կղզւոջն՝ գային եւ բժշկէին[2865]. [2865] Ոմանք. Եւ իբրեւ այս եղեւ. եւ այլ։
9. Եւ երբ այս պատահեց, ուրիշ հիւանդներ էլ, որ կղզում կային, գալիս էին ու բժշկւում:
9 Ու երբ ասիկա եղաւ, ուրիշ հիւանդներ, որոնք այն կղզիին մէջ էին, կու գային եւ կը բժշկուէին։
Եւ իբրեւ այս եղեւ, այլ հիւանդք որ էին ի կղզւոջն` գային եւ բժշկէին:

28:9: Իբրեւ այս եղեւ, այլ հիւանդք որ էին ՚ի կղզւոջն՝ գային եւ բժշկէին[2865].
[2865] Ոմանք. Եւ իբրեւ այս եղեւ. եւ այլ։
9. Եւ երբ այս պատահեց, ուրիշ հիւանդներ էլ, որ կղզում կային, գալիս էին ու բժշկւում:
9 Ու երբ ասիկա եղաւ, ուրիշ հիւանդներ, որոնք այն կղզիին մէջ էին, կու գային եւ կը բժշկուէին։
zohrab-1805▾ eastern-1994▾ western am▾
28:99: После сего события и прочие на острове, имевшие болезни, приходили и были исцеляемы,
28:9  τούτου δὲ γενομένου καὶ οἱ λοιποὶ οἱ ἐν τῇ νήσῳ ἔχοντες ἀσθενείας προσήρχοντο καὶ ἐθεραπεύοντο,
28:9. τούτου (Of-the-one-this) δὲ (moreover) γενομένου ( of-having-had-became ) [καὶ] "[and]"οἱ (the-ones) λοιποὶ ( remaindered ) οἱ (the-ones) ἐν (in) τῇ (unto-the-one) νήσῳ (unto-an-isle) ἔχοντες ( holding ) ἀσθενείας (to-un-vigorings-of) προσήρχοντο ( they-were-coming-toward ) καὶ (and) ἐθεραπεύοντο, (they-were-being-ministered-of,"
28:9. quo facto et omnes qui in insula habebant infirmitates accedebant et curabanturWhich being done, all that had diseases in the island came and were healed.
9. And when this was done, the rest also which had diseases in the island came, and were cured:
28:9. When this had been done, all who had diseases on the island approached and were cured.
28:9. So when this was done, others also, which had diseases in the island, came, and were healed:
So when this was done, others also, which had diseases in the island, came, and were healed:

9: После сего события и прочие на острове, имевшие болезни, приходили и были исцеляемы,
28:9  τούτου δὲ γενομένου καὶ οἱ λοιποὶ οἱ ἐν τῇ νήσῳ ἔχοντες ἀσθενείας προσήρχοντο καὶ ἐθεραπεύοντο,
28:9. quo facto et omnes qui in insula habebant infirmitates accedebant et curabantur
Which being done, all that had diseases in the island came and were healed.
28:9. When this had been done, all who had diseases on the island approached and were cured.
28:9. So when this was done, others also, which had diseases in the island, came, and were healed:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
28:9: Others - which had diseases - Luke was a physician; yet we do not find him engaging in these cures. As a medical man, he might have been of use to the father of Publius; but he is not even consulted on the occasion. Paul enters in to him, prays for him, lays his hands on him, and he is healed. The other diseased persons who are mentioned in this verse were doubtless healed in the same way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:9: others: Act 5:12, Act 5:15; Mat 4:24; Mar 6:54-56
Geneva 1599
28:9 (5) So when this was done, others also, which had diseases in the island, came, and were healed:
(5) Although Paul was a captive, yet the power of God was not captive.
John Gill
28:9 So when this was done,.... This miracle was wrought, and the fame of it spread over the island:
others also which had diseases in the island came: from all parts of it, to the apostle:
and were healed; of whatsoever diseases they were afflicted with.
Robert Jamieson, A. R. Fausset and David Brown
28:9 this . . . done, others . . . came and were healed--"kept coming to [us] and getting healed," that is, during our stay, not all at once [WEBSTER and WILKINSON].
28:1028:10: որք եւ բազում պատուով պատուեցին զմեզ. եւ իբրեւ գնացաք, ետո՛ւն որ ինչ պէտք էին[2866]։[2866] Օրինակ մի. Եւ իբրեւ գնացաք ՚ի տուն՝ տային մեզ որ ինչ պէտքն էին։
10. Սրանք մեծ պատիւներով պատուեցին մեզ, եւ երբ գնում էինք, ինչ որ պէտք էր, տուեցին:
10 Անոնք շատ պատիւներով ալ մեզ պատուեցին ու մեր երթալու ատենը պէտք եղած բաները տուին։
որք եւ բազում պատուովք պատուեցին զմեզ. եւ իբրեւ գնացաք, ետուն որ ինչ պէտք էին:

28:10: որք եւ բազում պատուով պատուեցին զմեզ. եւ իբրեւ գնացաք, ետո՛ւն որ ինչ պէտք էին[2866]։
[2866] Օրինակ մի. Եւ իբրեւ գնացաք ՚ի տուն՝ տային մեզ որ ինչ պէտքն էին։
10. Սրանք մեծ պատիւներով պատուեցին մեզ, եւ երբ գնում էինք, ինչ որ պէտք էր, տուեցին:
10 Անոնք շատ պատիւներով ալ մեզ պատուեցին ու մեր երթալու ատենը պէտք եղած բաները տուին։
zohrab-1805▾ eastern-1994▾ western am▾
28:1010: и оказывали нам много почести и при отъезде снабдили нужным.
28:10  οἳ καὶ πολλαῖς τιμαῖς ἐτίμησαν ἡμᾶς καὶ ἀναγομένοις ἐπέθεντο τὰ πρὸς τὰς χρείας.
28:10. οἳ ( which ) καὶ (and) πολλαῖς ( unto-much ) τιμαῖς (unto-valuations) ἐτίμησαν (they-valuated-unto) ἡμᾶς (to-us) καὶ (and) ἀναγομένοις ( unto-being-led-up ) ἐπέθεντο ( they-had-placed-upon ) τὰ (to-the-ones) πρὸς (toward) τὰς (to-the-ones) χρείας. (to-affordings-of)
28:10. qui etiam multis honoribus nos honoraverunt et navigantibus inposuerunt quae necessaria erantWho also honoured us with many honours: and when we were to set sail, they laded us with such things as were necessary.
10. who also honoured us with many honours; and when we sailed, they put on board such things as we needed.
28:10. And then they also presented us with many honors. And when we were ready to set sail, they gave us whatever we needed.
28:10. Who also honoured us with many honours; and when we departed, they laded [us] with such things as were necessary.
Who also honoured us with many honours; and when we departed, they laded [us] with such things as were necessary:

10: и оказывали нам много почести и при отъезде снабдили нужным.
28:10  οἳ καὶ πολλαῖς τιμαῖς ἐτίμησαν ἡμᾶς καὶ ἀναγομένοις ἐπέθεντο τὰ πρὸς τὰς χρείας.
28:10. qui etiam multis honoribus nos honoraverunt et navigantibus inposuerunt quae necessaria erant
Who also honoured us with many honours: and when we were to set sail, they laded us with such things as were necessary.
28:10. And then they also presented us with many honors. And when we were ready to set sail, they gave us whatever we needed.
28:10. Who also honoured us with many honours; and when we departed, they laded [us] with such things as were necessary.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
28:10: Honoured us with many honors - The word τιμη, as Bishop Pearce has remarked, is often used to signify a pecuniary recompense, or present. The Greek word seems to be thus used in Ti1 5:17. Let the elders which rule well be accounted worthy of double Honor, τιμης, which St. Chrysostom, on the place, explains thus: την των αναγκαιων χορηγιαν· a supplying them with all necessary things. Diodorus Siculus, and Xenophon, used the word in the same way. In the sense of a pecuniary recompense, or price, paid for any thing, the word τιμη is met with in Co1 6:20; and Co1 7:23. And in the Septuagint, Num 22:17; compared with Num 22:18; Psa 8:5; and Psa 49:12; Pro 3:9. Bp. Pearce.
Such things as were necessary - They had before given them many presents, and now they gave them a good sea stock; all that was necessary for their passage.
Albert Barnes: Notes on the Bible - 1834
28:10: Who also honoured us - As people who were favored by heaven, and who had been the means of conferring important benefits on them in healing the sick, etc. Probably the word "honors" here means "gifts, or marks of favor."
They laded us - They gave us, or conferred on us. They furnished us with such things as were necessary for us on our journey.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:10: honoured: Mat 15:5, Mat 15:6; Th1 2:6; Ti1 5:3, Ti1 5:4, Ti1 5:17, Ti1 5:18
laded: Kg2 8:9; Ezr 7:27; Mat 6:31-34, Mat 10:8-10; Co2 8:2-6, Co2 9:5-11; Phi 4:11, Phi 4:12, Phi 4:19
Geneva 1599
28:10 (6) Who also honoured us with many honours; and when we departed, they laded [us] with such things as were necessary.
(6) God does well to strangers for his children's sake.
John Gill
28:10 Who also honoured us with many honours,.... Not with divine honours, with religious adorations, as if they had been so many deities; for these they would not have received, nor have recorded them, to the commendation of the inhabitants; but civil honours, expressions of respect and gratitude; and particularly gifts and presents, large and valuable, in which sense the phrase is used by Jewish writers; so upon those words in Judg 13:17. "What is thy name, that when the sayings come to pass, we may do thee honour?" they make this paraphrase (z),
"Manoah said to him (the angel), tell me thy name, that I may inquire where to find thee, when thy prophecy is fulfilled, and give thee "a gift", , "for there is no honour but a present", or "offering"; or wherever this phrase is used, it signifies nothing else but a gift, as it is said, Num 22:17. "For honouring I will honour thee":''
that is, with money and gifts, as Balaam's answer in the next verse shows, and so the Jewish commentators interpret it (a); See Gill on Ti1 5:17;
And when we departed; from the island, which was not till three months from their first coming ashore:
they laded us with such things as were necessary; that is, for the voyage: they provided a proper supply of food for them, which they put into the strip, for their use in their voyage; by which they expressed their gratitude for the favours they received from Paul; for whose sake not only his company, but the whole ship's company fared the better: and very likely many of them were converted under the apostle's ministry; for it can hardly be thought that the apostle should be on this island three months, as he was, and not preach the Gospel to the inhabitants of it, in which he always met with success, more or less; and the great respect shown him at his departure seems to confirm this; though we meet with no account of any church, or churches, or preachers of the word in this place, in ecclesiastical history, until the "sixth" century, when mention is made of a bishop of the island of Melita (b); indeed in the "fourth" century, Optatus Milevitanus is said by some, through mistake; to be bishop of Melita, when he was bishop of Milevis, a city in Africa upon the continent; and, through a like mistake, this island is said to be famous for a council held in it under Pope Innocent, against Pelagius, in the beginning of the "fifth" century; when the council was held at the above place Milevis, and not at Melita, from whence it was called the Milevitan council.
(z) Bemidbar Rabba, sect. 10. fol. 199. 1. Vid. Laniado in Judg. xvii. 13. (a) Jarchi & Aben Ezra in loc. (b) Magdeburg. Eccl. Hist. cent. 6. c. 2. p. 5.
Robert Jamieson, A. R. Fausset and David Brown
28:10 who also honoured us . . . and when we departed they laded us, &c.--This was not taking hire for the miracles wrought among them (Mt 10:8), but such grateful expressions of feeling, particularly in providing what would minister to their comfort during the voyage, as showed the value they set upon the presence and labors of the apostle among them, and such as it would have hurt their feelings to refuse. Whether any permanent effects of this three months' stay of the greatest of the apostles were left at Malta, we cannot certainly say. But though little dependence is to be placed upon the tradition that Publius became bishop of Malta and afterwards of Athens, we may well believe the accredited tradition that the beginnings of the Christian Church at Malta sprang out of this memorable visit.
28:1128:11: Եւ յետ երից ամսոց ելաք ՚ի նաւ մի Աղեքսանդրացի՝ որ ձմերեալ էր ՚ի կղզւոջն նշանաւորա՛ւ Դիոսկորացւոց[2867]։ [2867] Յօրինակին. Որ մերձ էր ՚ի կղզւոջն։ Ոմանք. Նշանաւոր Դիոսկուրացւոց. եւ ոմանք. նշանաւ Դիոս Կուրացւոց։
11. Եւ երեք ամիս յետոյ բարձրացանք դիոսկուրեանների[49] նշանը կրող ալեքսանդրեան մի նաւ, որը ձմեռել էր կղզում:[49] Դիոսկուրոս՝ յունական դիցաբանութեան մէջ երկուորեակ չաստուած:
11 Երեք ամիս յետոյ Աղեքսանդրիական նաւով մը ճամբայ ելանք, որ ձմեռը այն կղզին անցուցեր էր ու Դիոսկուրացիներու նշանը ունէր։
Եւ յետ երից ամսոց ելաք ի նաւ մի Աղեքսանդրացի որ ձմերեալ էր ի կղզւոջն նշանաւորաւ Դիոսկուրացւոց:

28:11: Եւ յետ երից ամսոց ելաք ՚ի նաւ մի Աղեքսանդրացի՝ որ ձմերեալ էր ՚ի կղզւոջն նշանաւորա՛ւ Դիոսկորացւոց[2867]։
[2867] Յօրինակին. Որ մերձ էր ՚ի կղզւոջն։ Ոմանք. Նշանաւոր Դիոսկուրացւոց. եւ ոմանք. նշանաւ Դիոս Կուրացւոց։
11. Եւ երեք ամիս յետոյ բարձրացանք դիոսկուրեանների[49] նշանը կրող ալեքսանդրեան մի նաւ, որը ձմեռել էր կղզում:
[49] Դիոսկուրոս՝ յունական դիցաբանութեան մէջ երկուորեակ չաստուած:
11 Երեք ամիս յետոյ Աղեքսանդրիական նաւով մը ճամբայ ելանք, որ ձմեռը այն կղզին անցուցեր էր ու Դիոսկուրացիներու նշանը ունէր։
zohrab-1805▾ eastern-1994▾ western am▾
28:1111: Через три месяца мы отплыли на Александрийском корабле, называемом Диоскуры, зимовавшем на том острове,
28:11  μετὰ δὲ τρεῖς μῆνας ἀνήχθημεν ἐν πλοίῳ παρακεχειμακότι ἐν τῇ νήσῳ ἀλεξανδρίνῳ, παρασήμῳ διοσκούροις.
28:11. Μετὰ (With) δὲ (moreover) τρεῖς ( to-three ) μῆνας (to-months) ἀνήχθημεν (we-were-led-up) ἐν (in) πλοίῳ (unto-a-floatlet) παρακεχειμακότι (unto-having-had-come-to-beside-pour-belong-to) ἐν (in) τῇ (unto-the-one) νήσῳ (unto-an-isle) Ἀλεξανδρινῷ, (unto-Alexandria-belonged-to,"παρασήμῳ (unto-signified-beside) Διοσκούροις. (unto-Dioskouros')
28:11. post menses autem tres navigavimus in nave alexandrina quae in insula hiemaverat cui erat insigne CastorumAnd after three months, we sailed in a ship of Alexandria, that had wintered in the island, whose sign was the Castors.
11. And after three months we set sail in a ship of Alexandria, which had wintered in the island, whose sign was The Twin Brothers.
28:11. And so, after three months, we sailed in a ship from Alexandria, whose name was ‘the Castors,’ and which had wintered at the island.
28:11. And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux.
And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux:

11: Через три месяца мы отплыли на Александрийском корабле, называемом Диоскуры, зимовавшем на том острове,
28:11  μετὰ δὲ τρεῖς μῆνας ἀνήχθημεν ἐν πλοίῳ παρακεχειμακότι ἐν τῇ νήσῳ ἀλεξανδρίνῳ, παρασήμῳ διοσκούροις.
28:11. post menses autem tres navigavimus in nave alexandrina quae in insula hiemaverat cui erat insigne Castorum
And after three months, we sailed in a ship of Alexandria, that had wintered in the island, whose sign was the Castors.
28:11. And so, after three months, we sailed in a ship from Alexandria, whose name was ‘the Castors,’ and which had wintered at the island.
28:11. And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux.
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
11: "Через три месяца..." - от 15: ноября 60: года до 16: февраля 61: года, следовательно, когда прошла бурная осень и большая часть зимы и дальнейшее плавание уже не представляло опасности.

На александрийском корабле (XXVII:6), называемом Диоскуры (собственно помеченном Диоскурами - parasthmw LioskouroiV - с изображением Диоскуров или именем их). Диоскуры - два известные в древности мифологические герои-близнецы Кастор и Поллукс, считавшиеся покровителями мореплавания.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul at Rome.
11 And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux. 12 And landing at Syracuse, we tarried there three days. 13 And from thence we fetched a compass, and came to Rhegium: and after one day the south wind blew, and we came the next day to Puteoli: 14 Where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome. 15 And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and The three taverns: whom when Paul saw, he thanked God, and took courage. 16 And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself with a soldier that kept him.

We have here the progress of Paul's voyage towards Rome, and his arrival there at length. A rough and dangerous voyage he had hitherto had, and narrowly escaped with his life; but after a storm comes a calm: the latter part of his voyage was easy and quiet.

Per varios casus, per tot discrimina rerum,
Tendimus ad Latium--------

Through various hazards and events we move
To Latium.

Tendimus ad cœlum.
We make for heaven.

--------Dabit Deus his quoque finem.
To these a period will be fixed by Heaven.
We have here,

I. Their leaving Malta. That island was a happy shelter to them, but it was not their home; when they are refreshed they must put to sea again. The difficulties and discouragements we have met with in our Christian course must not hinder us from pressing forward. Notice is here taken, 1. Of the time of their departure: After three months, the three winter months. Better lie by, though they lay upon charges, than go forward while the season was dangerous. Paul had warned them against venturing to sea in winter weather, and they would not take the warning; but, now that they had learned it by the difficulties and dangers they had gone through, he needed not to warn them: their learning did them good when they had paid dearly for it. Experience is therefore called the mistress of fools, because those are fools that will not learn till experience has taught them. 2. Of the ship in which they departed. It was in a ship of Alexandria; so was that which was cast away, ch. xxvii. 6. This ship had wintered in that isle, and was safe. See what different issues there are of men's undertakings in this world. Here were two ships, both of Alexandria, both bound for Italy, both thrown upon the same island, but one is wrecked there and the other is saved. Such occurrences may often be observed. Providence sometimes favours those that deal in the world, and prospers them, that people may be encouraged to set their hands to worldly business; at other times Providence crosses them, that people may be warned not to set their hearts upon it. Events are thus varied, that we may learn both how to want and how to abound. The historian takes notice of the sign of the ship, which probably gave it its name: it was Castor and Pollux. Those little foolish pagan deities, which the poets had made to preside over storms and to protect seafaring men, as gods of the sea, were painted or graven upon the fore-part of the ship, and thence the ship took its name. I suppose this is observed for no other reason than for the better ascertaining of the story, that ship being well known by that name and sign by all that dealt between Egypt and Italy. Dr. Lightfoot thinks that Luke mentions this circumstance to intimate the men's superstition, that they hoped they should have better sailing under this badge than they had had before.

II. Their landing in or about Italy, and the pursuing of their journey towards Rome. 1. They landed first at Syracuse in Sicily, the chief city of that island. There they tarried three days, probably having some goods to put ashore, or some merchandise to make there; for it seems to have been a trading voyage that this ship made. Paul had now his curiosity gratified with the sight of places he had often heard of and wished to see, particularly Syracuse, a place of great antiquity and note; and yet, it should seem, there were no Christians there. 2. From Syracuse they came to Rhegium, a city in Italy, directly opposite to Messina in Sicily, belonging to the kingdom of Calabria or Naples. There, it seems they staid one day; and a very formal story the Romish legends tell of Paul's preaching here at this time, and the fish coming to the shore to hear him,--that with a candle he set a stone pillar on fire, and by that miracle convinced the people of the truth of his doctrine, and they were many of them baptized, and he ordained Stephen, one of his companions in this voyage, to be their bishop,--and all this, they tell you, was done in this one day; whereas it does not appear that they did so much as go ashore, but only came to an anchor in the road. 3. From Rhegium they came to Puteoli, a sea-port town not far from Naples, now called Pozzolana. The ship of Alexandria was bound for that port, and therefore there Paul, and the rest that were bound for Rome, were put ashore, and went the remainder of their way by land. At Puteoli they found brethren, Christians. Who brought the knowledge of Christ hither we are not told, but here it was, so wonderfully did the leaven of the gospel diffuse itself. God has many that serve and worship him in places where we little think he has. And observe, (1.) Though it is probable there were but few brethren in Puteoli, yet Paul found them out; either they heard of him, or he enquired them out, but as it were by instinct they got together. Brethren in Christ should find out one another, and keep up communion with each other, as those of the same country do in a foreign land. (2.) They desired Paul and his companions to tarry with them seven days, that is, to forecast to stay at least one Lord's day with them, and to assist them in their public worship that day. They knew not whether ever they should see Paul at Puteoli again, and therefore he must not go without giving them a sermon or two, or more. And Paul was willing to allow them so much of his time; and the centurion under whose command Paul now was, perhaps having himself friends or business at Puteoli, agreed to stay one week there, to oblige Paul. 4. From Puteoli they went forward towards Rome; whether they travelled on foot, or whether they had beasts provided for them to ride on (as ch. xxiii. 24), does not appear; but to Rome they must go, and this was their last stage.

III. The meeting which the Christians at Rome gave to Paul. It is probable that notice was sent to them by the Christians at Puteoli, as soon as ever Paul had come thither, how long he intended to stay there, and when he would set forward for Rome, which gave an opportunity for this interview. Observe,

1. The great honour they did to Paul. They had heard much of his fame, what use God had made of him, and what eminent service he had done to the kingdom of Christ in the world, and to what multitudes of souls he had been a spiritual father. They had heard of his sufferings, and how God had owned him in them, and therefore they not only longed to see him, but thought themselves obliged to show him all possible respect, as a glorious advocate for the cause of Christ. He had some time ago written a long epistle to them, and a most excellent one, the epistle to the Romans, in which he had not only expressed his great kindness for them, but had given them a great many useful instructions, in return for which they show him this respect. They went to meet him, that they might bring him in state, as ambassadors and judges make their public entry, though he was a prisoner. Some of them went as far as Appii-forum, which was fifty-one miles from Rome; others to a place called the Three Taverns, which was twenty-eight miles (some reckon it thirty-three miles) from Rome. They are to be commended for it, that they were so far from being ashamed of him, or afraid of owning him, because he was a prisoner, that for that very reason they counted him worthy of double honour, and were the more careful to show him respect.

2. The great comfort Paul had in this. Now that he was drawing near to Rome, and perhaps heard at Puteoli what character the emperor Nero now had, and what a tyrant he had of late become, he began to have some melancholy thoughts about his appeal to Cæsar, and the consequences of it. He was drawing near to Rome, where he had never been, where there were few that knew him or that he knew, and what things might befal him here he could not tell; but he began to grow dull upon it, till he met with these good people that came from Rome to show him respect; and when he saw them, (1.) He thanked God. We may suppose he thanked them for their civility, told them again and again how kindly he took it; but this was not all: he thanked God. Note, If our friends be kind to us, it is God that makes them so, that puts it into their hearts, and into the power of their hands, to be so, and we must give him the glory of it. He thanked God, no doubt, for the civility and generosity of the barbarous people at Melita, but much more for the pious care of the Christian people at Rome for him. When he saw so many Christians that were of Rome, he thanked God that the gospel of Christ had had such wonderful success there in the metropolis of the empire. When we go abroad, or but look abroad, into the world, and meet with those, even in strange places, that bear up Christ's name, and fear God, and serve him, we should lift up our hearts to heaven in thanksgiving; blessed be God that there are so many excellent ones on this earth, bad as it is. Paul had thanked God for the Christians at Rome before he had ever seen them, upon the report he had heard concerning them (Rom. i. 8): I thank my God for you all. But now that he saw them (and perhaps they appeared more fashionable and genteel people than most he had conversed with, or more grave, serious, and intelligent, than most) he thanked God. But this was not all: (2.) He took courage. It put new life into him, cheered up his spirits, and banished his melancholy, and now he can enter Rome a prisoner as cheerfully as ever he had entered Jerusalem at liberty. he finds there are those there who love and value him, and whom he may both converse with and consult with as his friends, which will take off much of the tediousness of his imprisonment, and the terror of his appearing before Nero. Note, it is an encouragement to those who are travelling towards heaven to meet with their fellow travellers, who are their companions in the kingdom and patience of Jesus Christ. When we see the numerous and serious assemblies of good Christians, we should not only give thanks to God, but take courage to ourselves. And this is a good reason why respect should be shown to good ministers, especially when they are in sufferings, and have contempt put upon them, that it encourages them, and makes both their sufferings and their services more easy. Yet it is observable that though the Christians at Rome were now so respectful to Paul, and he had promised himself so much from their respect, yet they failed him when he most needed them; for he says (2 Tim. iv. 16), At my first answer, no man stood with me, but all men forsook me. They could easily take a ride of forty or fifty miles to go and meet Paul, for the pleasantness of the journey; but to venture the displeasure of the emperor and the disobliging of other great men, by appearing in defence of Paul and giving evidence for him, here they desire to be excused; when it comes to this, they will rather ride as far out of town to miss him as now they did to meet him, which is an intimation to us to cease from man, and to encourage ourselves in the Lord our God. The courage we take from his promises will never fail us, when we shall be ashamed of that which we took from men's compliments. Let God be true, but every man a liar.

IV. The delivering of Paul into custody at Rome, v. 16. He is now come to his journey's end. And, 1. He is still a prisoner. He had longed to see Rome, but, when he comes there, he is delivered, with other prisoners, to the captain of the guard, and can see no more of Rome than he will permit him. How many great men had made their entry into Rome, crowned and in triumph, who really were the plagues of their generation! But here a good man makes his entry into Rome, chained and triumphed over as a poor captive, who was really the greatest blessing to his generation. This thought is enough to put one for ever out of conceit with this world. 2. Yet he has some favour shown him. He is a prisoner, but not a close prisoner, not in the common jail: Paul was suffered to dwell by himself, in some convenient private lodgings which his friends there provided for him, and a soldier was appointed to be his guard, who, we hope, was civil to him, and let him take all the liberty that could be allowed to a prisoner, for he must be very ill-natured indeed that could be so to such a courteous obliging man as Paul. Paul, being suffered to dwell by himself, could the better enjoy himself, and his friends, and his God, than if he had been lodged with the other prisoners. Note, This may encourage God's prisoners, that he can give them favour in the eyes of those that carry them captive (Ps. cvi. 46), as Joseph in the eyes of his keeper (Gen. xxxix. 21), and Jehoiachin in the eyes of the king of Babylon, 2 Kings xxv. 27, 28. When God does not deliver his people presently out of bondage, yet, if he either make it easy to them or them easy under it, they have reason to be thankful.
Adam Clarke: Commentary on the Bible - 1831
28:11: After three months - Supposing that they had reached Malta about the end of October, as we have already seen, then it appears that they left it about the end of January, or the beginning of February; and, though in the depth of winter, not the worst time for sailing, even in those seas, the wind being then generally more steady; and, on the whole, the passage more safe.
Whose sign was Castor and Pollux - These were two fabulous semi-deities, reported to be the sons of Jupiter and Leda, who were afterwards translated to the heavens, and made the constellation called Gemini, or the Twins. This constellation was deemed propitious to mariners; and, as it was customary to have the images of their gods both on the head and stern of their ships, we may suppose that this Alexandrian ship had these on either her prow or stern, and that these gave name to the ship. We, who profess to be a Christian people, follow the same heathen custom: we have our ships called the Castor, the Jupiter, the Minerva, the Leda, (the mother of Castor and Pollux), with a multitude of other demon gods and goddesses; so that, were ancient Romans or Grecians to visit our navy, they would be led to suppose that, after the lapse of more than 2000 years, their old religion had continued unaltered!
Virgil speaks of a vessel called the Tiger. Aeneid, x. ver. 166: -
Massicus aerata princeps secat aequora Tigri.
"Massicus, chief, cuts the waves in the brazen-beaked Tiger."
Of another called the Chimera. Aen. v. ver. 118, 223: -
Ingentemque Gyas ingenti mole Chimaeram.
"Gyas the vast Chimera's bulk commands."
And of another called the Centaur. Aen. v. ver. 122, 155, 157: -
- Centauro invehitur magna.
"Sergestus, in the great Centaur, took the leading place."
Besides these names, they had their tutelary gods in the ship, from whom they expected succor; and sometimes they had their images on the stern; and when they got safely to the end of their voyage, they were accustomed to crown these images with garlands: thus Virgil, Geor. i. ver. 304: -
Puppibus et laeti naute imposuere Coronas.
"The joyous sailors place garlands on their sterns."
Several ancient fables appear to have arisen out of the names of ships. Jupiter is fabled to have carried off Europa, across the sea, in the shape of a bull; and to have carried away Ganymede, in the shape of an eagle. That is, these persons were carried away, one in a ship called Taurus, or Bull; and the other in one denominated Aquila, the Eagle. Why not Taurus, as well as Tigris? and why not Aquila, as well as Chimera? - which names did belong to ships, as we find from the above quotations.
Albert Barnes: Notes on the Bible - 1834
28:11: And after three months - Probably they remained there so long because there was no favorable opportunity for them to go to Rome. If they arrived there, as is commonly supposed, in October, they left for Rome in January.
In a ship of Alexandria - See the notes on Act 27:6.
Whose sign - Which was ornamented with an image of Castor and Pollux. It was common to place on the prow of the ship the image of some person or god, whose name the ship bore. This custom is still observed.
Castor and Pollux - These were two semi-deities. They were reputed to be twin brothers, sons of Jupiter and Leda, the wife of Tyndarus, king of Sparta. After their death, they are fabled to have been transported to heaven, and made constellations under the name of Gemini, or the Twins. They then received divine honors, and were called the sons of Jupiter. They were supposed to preside over sailors, and to be their protectors; hence it was not uncommon to place their image on ships. Compare Lempriere's Dictionary.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:11: Cir, am 4067, ad 63
a ship: Act 6:9, Act 27:6
whose: Isa 45:20; Jon 1:5, Jon 1:16; Co1 8:4
Geneva 1599
28:11 (7) And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose (d) sign was Castor and Pollux.
(7) Idols do not defile the saints, who do in no way give consent of them.
(d) So they used to deck the front part of their ships, because of which their ships were called by such names.
John Gill
28:11 And after three months we departed,.... From Melita; here they stayed the three winter months, which were unseasonable for navigation; but now the spring coming on, and the weather agreeable, they left the island, and sailed
in a ship of Alexandria; See Gill on Acts 27:6;
which had wintered in the isle; perhaps all the said three months, for the same reason:
whose sign was Castor and Pollux; or Dioscuri, that is, the sons of Jupiter; for Castor and Pollux were his sons, by Leda: these are placed among the constellations in the Zodiac, and go by the name of Gemini, or the twins; and these were supposed to have a power of saving men in danger at sea: wherefore such as were about to go to sea, first paid their devoirs, and made vows to them; which they performed when they returned, and were delivered from shipwreck; and when they were in danger at sea, they used to pray unto them: the fiery exhalations that sometimes appear at sea, they took for them; and when only one appeared, it was looked on as a bad omen; but when both, it was reckoned to portend a prosperous voyage; hence they were considered as sea deities; and the Ethiopic version accordingly renders it here "Dioscoura", and adds, "who is the god of the mariners": now the images of these two brothers were sometimes set at the head, or forepart of the ship, as they were in this, from whence the ship took its name; as it is very common for the names of ships to be the same with the pictures or images that are placed at the head of them: whether the centurion chose this ship because of its sign, imagining there might be more safety in it, he having suffered shipwreck already; or whether this was the only one in the island, that was going for Italy, is not certain, nor very material: the Arabic version takes the word rendered Castor and Pollux, to be the name of a man, who was the owner of the ship; for it reads the words thus, "in a ship of Alexandria", that belonged "to a man of Alexandria, called Dioscorides".
John Wesley
28:11 Whose sign was - It was the custom of the ancients to have images on the head of their ships, from which they took their names. Castor and Pollux - Two heathen gods who were thought favourable to mariners.
Robert Jamieson, A. R. Fausset and David Brown
28:11 we departed in a ship of Alexandria--(See on Acts 27:6).
which had wintered in the isle--no doubt driven m by the same storm which had wrecked on its shores the apostle's vessel--an incidental mark of consistency in the narrative.
whose sign--or "figurehead"; the figure, carved or painted on the bow, which gave name to the vessel. Such figureheads were anciently as common as now.
was Castor and Pollux--the tutelar gods of mariners, to whom all their good fortune was ascribed. St. Anthony is substituted for them in the modern superstitions of Mediterranean (Romanist) sailors. They carry his image in their boats and ships. It is highly improbable that two ships of Alexandra should have been casually found, of which the owners were able and willing to receive on board such a number of passengers (Acts 27:6). We may then reasonably conceive that it was compulsory on the owners to convey soldiers and state travellers [WEBSTER and WILKINSON].
28:1228:12: Եւ իջեալ ՚ի Սիւրակուսաս, եղեաք աւուրս երկուս[2868]. [2868] Ոմանք. ՚Ի Սարակուսաս, եղաք անդ աւուրս երիս։ Ուր Ոսկան. ՚Ի Սիրակուսայ։
12. Եւ Սիրակուսա իջնելով՝ երեք օր մնացինք:
12 Սիրակուսա հասնելով՝ երեք օր հոն կեցանք։
Եւ իջեալ ի Սիրակուսա` եղեաք աւուրս երիս:

28:12: Եւ իջեալ ՚ի Սիւրակուսաս, եղեաք աւուրս երկուս[2868].
[2868] Ոմանք. ՚Ի Սարակուսաս, եղաք անդ աւուրս երիս։ Ուր Ոսկան. ՚Ի Սիրակուսայ։
12. Եւ Սիրակուսա իջնելով՝ երեք օր մնացինք:
12 Սիրակուսա հասնելով՝ երեք օր հոն կեցանք։
zohrab-1805▾ eastern-1994▾ western am▾
28:1212: и, приплыв в Сиракузы, пробыли там три дня.
28:12  καὶ καταχθέντες εἰς συρακούσας ἐπεμείναμεν ἡμέρας τρεῖς,
28:12. καὶ (And) καταχθέντες ( having-been-led-down ) εἰς (into) Συρακούσας (to-Surakousa') ἐπεμείναμεν (we-stayed-upon) ἡμέρας (to-days) τρεῖς , ( to-three ,"
28:12. et cum venissemus Syracusam mansimus ibi triduoAnd when we were come to Syracusa, we tarried there three days.
12. And touching at Syracuse, we tarried there three days.
28:12. And when we had arrived at Syracuse, we were delayed there for three days.
28:12. And landing at Syracuse, we tarried [there] three days.
And landing at Syracuse, we tarried [there] three days:

12: и, приплыв в Сиракузы, пробыли там три дня.
28:12  καὶ καταχθέντες εἰς συρακούσας ἐπεμείναμεν ἡμέρας τρεῖς,
28:12. et cum venissemus Syracusam mansimus ibi triduo
And when we were come to Syracusa, we tarried there three days.
28:12. And when we had arrived at Syracuse, we were delayed there for three days.
28:12. And landing at Syracuse, we tarried [there] three days.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: "Сиракузы..." - приморский город на юго-восточном берегу Сицилии, верстах в 125: от Мальты.
Adam Clarke: Commentary on the Bible - 1831
28:12: Landing at Syracuse - In order to go to Rome from Malta, their readiest course was to keep pretty close to the eastern coast of Sicily, in order to pass through the straits of Rhegium and get into the Tyrrhenian Sea.
Syracuse is one of the most famous cities of antiquity: it is the capital of the island of Sicily, and was built about 730 years before the Christian era. It lies 72 miles S. by E. of Messina, and about 112 of Palermo. Long. 15. 30'. W., lat. 37. 17'. N. In its ancient state, it was about 22 English miles in circumference; and was highly celebrated for the martial spirit of its inhabitants. This was the birthplace of the illustrious Archimedes; who, when the city was besieged by the Romans, under Marcellus, about 212 years before Christ, defended the place with his powerful engines against all the valor and power of the assailants. He beat their galleys to pieces by huge stones projected from his machines; and by hooks, chains, and levers, from the walls, weighed the ships out of the water, and, whirling them round, dashed them in pieces against each other, or sunk them to the bottom: several also, he is said to have destroyed by his burning glasses. When the city was taken by treachery, Archimedes was found intensely engaged in the demonstration of a problem. A Roman soldier coming up, and presenting his dagger to his throat, he cried, "Stop, soldier, or thou wilt spoil my diagram!" The brute was unmoved, and murdered him on the spot.
This city was almost totally destroyed by an earthquake in 1693: its present population amounts to but about 18,000. Christianity, in some form or other, has existed here ever since St. Paul spent the three days in it, mentioned in the text.
Albert Barnes: Notes on the Bible - 1834
28:12: And landing at Syracuse - Syracuse was the capital of the island of Sicily, on the eastern coast. It was in the direct course from Malta to Rome. It contains about 18, 000 inhabitants.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:12: Syracuse: Syracuse was the capital of Sicily, situated on the eastern side of the island, 72 miles s by e of Messina, and about 112 of Palermo. In its ancient state of splendour it was 22+ in extent, according to Strabo; and such was its opulence, that when the Romans took it, they found more riches than they did at Carthage. Act 28:12
John Gill
28:12 And landing at Syracuse,.... A famous city in the isle of Sicily, now called Saragossa: it is placed by Ptolomy (c) on the east side of the island, in the Adriatic sea; it was 180 furlongs, or two and twenty miles and a half in circuit, and formerly had a marble haven and triple wall, and as many towers; the founder of it was Archias, a Corinthian; Pliny says (d), that it is never so cloudy weather, but the sun is seen in it, at one time or another of the day: Cicero (e) calls it the greatest and most beautiful of all the cities of Greece; it is such a city, he says, that it may be said to consist of four large cities; "one" part of it is called "the island", which has two ports to it; "another" was called Acradina, in which were a large market, beautiful porticos, &c. the "third", Tiche, in which was the ancient temple of Fortune; and the "fourth", which because it was last built, was called Neapolis: it is a very ancient city, being built more than seven hundred years before the birth of Christ; it was a colony of the Corinthians; here reigned two tyrants, whose names were Dionysius; it was attacked by the Carthaginians, but without success, being delivered from the siege by Pyrrhus king of Epirus (f); it was again assaulted by the Athenians, who were repulsed, and entirely conquered, about the year before Christ 413: after that it was taken by Marcellus, the Roman consul, about the year of the city of Rome 542 (g), after a three years' siege; during which time it was defended, and preserved by the means of the famous mathematician Archimedes; who by his invention of warlike machines, baffled all the attempts of the Romans; but was killed by a soldier, as he was intent upon his studies, not knowing that the city was taken; and it continued in the hands of the Romans, until it was taken and plundered by the Saracens, in the year of Christ 675; and was retaken by Roger king of Apulia, about the year 1090, and is now under the government of Don Carlos, king of the two Sicilies;
we tarried there three days; on what account it is not said, whether on account of merchandise, or for the sake of the conversation of Christians here: it is certain there were churches in Sicily very early; we read of them in the "second" and "third" centuries; in the time of Constantine, at the beginning of the "fourth" century, there was a church at Syracuse, of which Chrestus was bishop, to whom the emperor wrote a letter himself, which is still extant in Eusebius (h): in the "fifth" century, Hilarius, a teacher at Syracuse, wrote from thence to Augustine, concerning the Pelagian heresy, to whom he gave an answer: in the "sixth" century, Maximinianus, bishop of this church, had the inspection of all the churches in Sicily committed to him, by Gregory; who was wonderfully preserved in a shipwreck, as he was returning from Rome; in this same age lived John, bishop of Syracuse, and Trajanus a presbyter, and Felix a deacon of the same church: in the seventh century there was one George bishop of this place, to whom Pope Vitalian wrote a letter; and in the same century a bishop of this church was in the sixth council at Constantinople (i).
(c) Geogr. l. 3. c. 4. (d) Nat. Hist. l. 2. c. 62. (e) Orat. 9. in Verrem, l. 4. p. 566. (f) Pausanius, l. 1. p. 22. (g) Petav. Rationar. Temp. par. 1. l. 3. c. 9. p. 108. & l. 4. c. 2. p. 137. (h) Eccl. Hist. l. 10. c. 5. (i) Magdeburg. Eccl. Hist. cent. 2. c. 2. p. 4. cent. 3. c. 2. p. 3. cent. 4. c. 2. p. 5. cent. 5. c. 2. p. 6. c. 10. p. 664. cent. 6. c. 2. p. 6. c. 10. p. 346. c. 13. p. 436. cent. 7. c. 2. p. 4. c. 10. p. 358.
Robert Jamieson, A. R. Fausset and David Brown
28:12 landing at Syracuse--the ancient and celebrated capital of Sicily, on its eastern coast, about eighty miles, or a day's sail, north from Malta.
we tarried there three days--probably from the state of the wind. Doubtless Paul would wish to go ashore, to find out and break ground among the Jews and proselytes whom such a mercantile center would attract to it; and if this was allowed at the outset of the voyage (Acts 27:3), much more readily would it be now when he had gained the reverence and confidence of all classes with whom he came in contact. At any rate we cannot wonder that he should be regarded by the Sicilians as the founder of the Church of that island.
28:1328:13: ուստի գնացեալ հասա՛ք ՚ի Հռեգիովն։ Եւ յետ աւուր միոյ ՚ի շնչել հարաւոյն, երկօրեա՛յք եկաք ՚ի Պատիոլուս[2869]։ [2869] Ոմանք. ՚Ի Հռիգիոն. կամ՝ ՚ի Հռեգովն... ՚ի Պատիուղոս. կամ՝ ՚ի Պատիողոս։
13. Այնտեղից գնալով՝ հասանք Ռեգիոն. եւ երբ մի օր յետոյ հարաւի քամին փչեց, երկու օրում եկանք Պատիողոս,
13 Անկէ ալ պտոյտ մը ընելով՝ Հռեգիոն հասանք։ Մէկ օր յետոյ երբ հարաւ սկսաւ փչել, երկու օրէն Պատիողոս հասանք։
Ուստի գնացեալ հասաք ի Հռեգիովն. եւ յետ աւուր միոյ ի շնչել հարաւոյն, երկօրեայք եկաք ի Պատիողոս:

28:13: ուստի գնացեալ հասա՛ք ՚ի Հռեգիովն։ Եւ յետ աւուր միոյ ՚ի շնչել հարաւոյն, երկօրեա՛յք եկաք ՚ի Պատիոլուս[2869]։
[2869] Ոմանք. ՚Ի Հռիգիոն. կամ՝ ՚ի Հռեգովն... ՚ի Պատիուղոս. կամ՝ ՚ի Պատիողոս։
13. Այնտեղից գնալով՝ հասանք Ռեգիոն. եւ երբ մի օր յետոյ հարաւի քամին փչեց, երկու օրում եկանք Պատիողոս,
13 Անկէ ալ պտոյտ մը ընելով՝ Հռեգիոն հասանք։ Մէկ օր յետոյ երբ հարաւ սկսաւ փչել, երկու օրէն Պատիողոս հասանք։
zohrab-1805▾ eastern-1994▾ western am▾
28:1313: Оттуда отплыв, прибыли в Ригию; и как через день подул южный ветер, прибыли на второй день в Путеол,
28:13  ὅθεν περιελόντες κατηντήσαμεν εἰς ῥήγιον. καὶ μετὰ μίαν ἡμέραν ἐπιγενομένου νότου δευτεραῖοι ἤλθομεν εἰς ποτιόλους,
28:13. ὅθεν (which-from) περιελόντες ( having-had-sectioned-about ) κατηντήσαμεν (we-down-ever-a-oned-unto) εἰς (into) Ῥήγιον. (to-a-Region) καὶ (And) μετὰ (with) μίαν (to-one) ἡμέραν (to-a-day) ἐπιγενομένου ( of-having-had-became-upon ) νότου (of-a-tropic," δευτεραῖοι ( second-belonged ) ἤλθομεν (we-had-came) εἰς (into) Ποτιόλους, (to-Potiolos',"
28:13. inde circumlegentes devenimus Regium et post unum diem flante austro secunda die venimus PuteolosFrom thence, compassing by the shore, we came to Rhegium: and after one day, the south wind blowing, we came the second day to Puteoli:
13. And from thence we made a circuit, and arrived at Rhegium: and after one day a south wind sprang up, and on the second day we came to Puteoli:
28:13. From there, sailing close to the shore, we arrived at Rhegium. And after one day, with the south wind blowing, we arrived on the second day at Puteoli.
28:13. And from thence we fetched a compass, and came to Rhegium: and after one day the south wind blew, and we came the next day to Puteoli:
And from thence we fetched a compass, and came to Rhegium: and after one day the south wind blew, and we came the next day to Puteoli:

13: Оттуда отплыв, прибыли в Ригию; и как через день подул южный ветер, прибыли на второй день в Путеол,
28:13  ὅθεν περιελόντες κατηντήσαμεν εἰς ῥήγιον. καὶ μετὰ μίαν ἡμέραν ἐπιγενομένου νότου δευτεραῖοι ἤλθομεν εἰς ποτιόλους,
28:13. inde circumlegentes devenimus Regium et post unum diem flante austro secunda die venimus Puteolos
From thence, compassing by the shore, we came to Rhegium: and after one day, the south wind blowing, we came the second day to Puteoli:
28:13. From there, sailing close to the shore, we arrived at Rhegium. And after one day, with the south wind blowing, we arrived on the second day at Puteoli.
28:13. And from thence we fetched a compass, and came to Rhegium: and after one day the south wind blew, and we came the next day to Puteoli:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: "Ригия..." - ныне Реджио, в южной Италии, против Мессины, на северовосточном углу Сицилии.

"Путеол..." - ныне Пуццоло, приморский город, в 7: верстах от Неаполя. Гавань Путеолы в то время была одна из самых значительных на западном берегу Италии и именно для торговли с востоком. Здесь обыкновенно разгружались торговые корабли, чтобы отсюда сухим путем доставляться в столицу тогдашнего мира - Рим. Здесь же и Юлий высадил своих узников и конвой, чтобы следовать в Рим.
Adam Clarke: Commentary on the Bible - 1831
28:13: We fetched a compass - Ὁθεν περιελθοντες, Whence we coasted about. This will appear evident, when the coast of Sicily is viewed on any correct map, of a tolerably large scale.
Rhegium - A city and promontory in Calabria, in Italy, opposite to Sicily. It is now called Reggio. It had its name, Ῥηγιον, Rhegium, from the Greek Ῥηγνυμι, to break off; because it appears to have been broken off from Sicily.
The south wind blew - This was the fairest wind they could have from Syracuse, to reach the straits of Rhegium.
The next day to Puteoli - This place, now commonly called Pozzuoli, is an ancient town of Naples in the Terra di Lavoro; and is supposed to have been founded by the Samians, about 470 years before Christ. Within this city are several warm baths, very highly celebrated; and from these, and its springs in general, it seems to have had its ancient name Puteoli, from Putei, wells or pits; though some derive it from putor, a stench, or bad smell, because of the sulphureous exhalations from its warm waters. Varro gives both these etymologies, lib. iv. de Ling. Lat. cap. 5. It is famous for its temple of Jupiter Serapis, which is built, not according to the Grecian or Roman manner, but according to the Asiatic. Near this place are the remains of Cicero's villa, which are of great extent. The town contains, at present, about 10,000 inhabitants. Long. 14. 40'. E., lat. 41. 50'. N.
Albert Barnes: Notes on the Bible - 1834
28:13: We fetched a compass - We coasted about; or we sailed along the eastern side of Sicily.
And came to Rhegium - This was a city of Italy, in the kingdom of Naples, on the coast near the southwest extremity of Italy. It was nearly opposite to Messina, in Sicily. It is now called "Reggio."
The south wind - A wind favorable for their voyage.
To Puteoli - The wells. This place was celebrated for its warm baths, and from these and its springs it is supposed to have derived its name of The Wells. It is now called "Pozzuoli," and is in the campania of Naples, on the north side of the bay, and about 8 miles northwest from Naples. The town contains at present (circa 1880's) about 10, 000 inhabitants.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:13: Rhegium: Rhegium, now Reggio, was a maritime city and promontory in Italy, opposite Messina.
the south: Act 27:13
Puteoli: Puteoli, now Puzzuoli, is an ancient sea-port of Campania, in the kingdom of Naples, about eight miles sw of that city, standing upon a hill in a creek opposite to Baiae.
John Gill
28:13 And from thence we fetched a compass,.... About the isle of Sicily, from Syracuse to Pachinus, the promontory of the island:
and came to Rhegium; a city in Calabria, called by Ptolomy (k) Regium Julium; it was built, as Solinus (l) says, by the Chalcidensians, and was formerly a city of the Brutians (m); it is now called Reggio: it is said (n) to have its name from its being broken off from the main continent, for it lies in the straits of Sicily; and formerly Sicily was joined to Italy, but was separated from it by the violence of the sea at this place:
and after one day the south wind blew; they stayed one day at Rhegium, and when they departed from thence, they had a south wind, which was favourable to them: whether the apostle preached here, or no, is not certain, since his stay was so short; some Popish writers tell some idle stories about the apostle's preaching; how that the fishes came to the shore to hear him; that the grasshoppers were commanded by him to be silent, and have never been seen in that place since; that a stone pillar was set on fire by the flame of a candle, by which miracle the inhabitants present were converted and baptized; and one Stephen, that was in company, was made by him their first bishop: but in ecclesiastical history we meet with no account of any church in this place, until the fifth century; when the bishop of it, with others, subscribed a letter of Leo the First, sent into the east; and about the year 440, there was a synod of thirteen bishops convened in this place, on account of a certain ordination; and in the "seventh" century, a bishop of the church at Rhegium was present in the sixth council at Constantinople; in the "eighth", Constantine, bishop of Rhegium, was in the Nicene synod (o):
and we came the next day to Puteoli; the Syriac version adds, "a city of Italy"; it was formerly called Dicearchia (p), from the strict justice used in the government of it: it had its name of Puteoli, either "a putore", from the rankness and ill smell of the waters of it, through the "sulphur" and "alum" in them; or "a puteis", from the wells about it, the waters of which, by Pausanias, are said (q) to be so hot, as in time to melt the leaden pipes through which they flow, who calls it a town of the Tyrrhenians; by Pliny (r) it is placed in Campania, and so Jerom (s) says, Puteoli a city, a colony of Campania, the same that is called Dicearchia. Josephus (t) also speaks of it as in the same country; for he says, that Herod and Herodias both came to Dicearchia, (or Puteoli), and found Caius (the emperor) at Baiai, which is a little town in Campania, about five furlongs from Dicearchia; and he also in another (u) place says, the Italians call Dicearchia, "Potioli"; which is the same word the apostle here uses, and which is the Latin "Puteoli" corrupted; it is said to be first built by the Samians: frequent mention is made by writers (w), of "pulvis Puteolanus", the dust of Puteoli; which being touched by the sea water, hardens into a stone; and was therefore used to bank the sea, break the waves, and repel the force of them: that it was a place by the sea side, may be learned from the sea being called after its name, "mare Puteolanum" (x), the sea of Puteoli; so Apollonius Tyaneus is said (y) to sail from this place to Rome, whither he came in three days; to this port the ships of Alexandria particularly used to come, and hither persons were wont to go to take shipping for Alexandria (z); it is now called by the Italians Pozzuolo, and lies about eight miles from Naples; and according to the following story of the Jews', must be an hundred and twenty miles from Rome; who tell us (a), that
"Rabban Gamaliel, and R. Eleazar ben Azariah, and R. Joshua, and R. Akiba, went to Rome, and they heard the noise of the multitude at Rome, from Puteoli, an hundred and twenty miles:''
the story is a fable designed to signify the vast number of people at Rome, and the noise, hurry, and tumult there; but perhaps the distance between the two places may not be far from truth: and as fabulous is the account which R. Benjamin (b) gives of this place Puteoli, when he says it was called Surentum, a great city which Tzintzan Hadarezer built, when he fled for fear of David.
(k) Geograph. l. 3. c. 1. (l) Polyhistor. c. 8. (m) Mela, l. 2. c. 11. (n) Philo quod mundus, &c. p. 963. & de mundo, p. 1171. Vid. Justin. l. 4. c. 1. & Sallust. fragment. p. 147. (o) Ib. cent. 5. c. 2. p. 7. c. 9. p. 508. cent. 7. c. 2. p. 5. cent. 8. c. 2. p. 5. (p) Plin. l. 3. c. 5. (q) Pausan. Messenica vel. 1. 4. p. 285. & Arcadica vel. l. 8. p. 465. (r) Nat. Hist. l. 31. c. 2. (s) De locis Hebraicis, fol. 76. G. (t) Antiqu. l. 18. c. 8. sect. 2. (u) In Vita sua, sect. 3. p. 905. (w) Plin. l. 35. c. 13. Alex. ab Alex. l. 5. c. 9. Isidor. de origin l. 16. c. 1. p. 135. (x) A. Gell. noct. Attic. l. 7. c. 9. (y) Philostrat. Vit. Apollon. l. 7. c. 8. (z) Philo in Flaccum, p. 968. & de leg. ad Caium, p. 1018. Senec. cp. 77. (a) Echa Rabbati, fol. 59. 4. & T. Bab. Maccot, fol. 24. 1. (b) Itinerar. p. 14.
Robert Jamieson, A. R. Fausset and David Brown
28:13 from thence we fetched a compass--that is, proceeded circuitously, or tacked, working to windward probably, and availing themselves of the sinuosities of the coast, the wind not being favorable [SMITH]. What follows confirms this.
and came to Rhegium--now Reggio, a seaport on the southwest point of the Italian coast, opposite the northeast point of Sicily, and at the entrance of the narrow straits of Messina.
after one day the south wind blew--a south wind having sprung up; being now favored with a fair wind, for want of which they had been obliged first to stay three days at Syracuse, and then to tack and put in for a day at Rhegium.
the next day to Puteoli--now Pozzuoli, situated on the northern part of the magnificent bay of Naples about one hundred eighty miles north of Rhegium, a distance which they might make, running before their "south wind," in about twenty-six hours. The Alexandrian corn ships enjoyed a privilege peculiar to themselves, of not being obliged to strike their topsail on landing. By this they were easily recognized as they hove in sight by the crowds that we find gathered on the shore on such occasions [HOWSON].
28:1428:14: Ուր եւ գտաք եղբարս, աղաչեցեալք ՚ի նոցանէ լինել աւուրս եւթն։ Եւ ապա ելաք ՚ի Հռովմ[2870]. [2870] Ոմանք. Եւ աղաչեցաք ՚ի նոցանէն լինել անդ. կամ՝ լինել առ նոսա աւուրս։
14ուր եւ գտանք եղբայրների, որոնք աղաչեցին, որ եօթը օր մնանք իրենց մօտ: Եւ ապա ելանք Հռոմ:
14 Հոն եղբայրներ գտանք, որոնք աղաչեցին որ եօթը օր իրենց քով մնանք եւ ետքը Հռովմ ելլենք։
Ուր եւ գտաք եղբարս, աղաչեցեալք ի նոցանէ լինել աւուրս եւթն. եւ ապա ելաք ի Հռովմ:

28:14: Ուր եւ գտաք եղբարս, աղաչեցեալք ՚ի նոցանէ լինել աւուրս եւթն։ Եւ ապա ելաք ՚ի Հռովմ[2870].
[2870] Ոմանք. Եւ աղաչեցաք ՚ի նոցանէն լինել անդ. կամ՝ լինել առ նոսա աւուրս։
14ուր եւ գտանք եղբայրների, որոնք աղաչեցին, որ եօթը օր մնանք իրենց մօտ: Եւ ապա ելանք Հռոմ:
14 Հոն եղբայրներ գտանք, որոնք աղաչեցին որ եօթը օր իրենց քով մնանք եւ ետքը Հռովմ ելլենք։
zohrab-1805▾ eastern-1994▾ western am▾
28:1414: где нашли братьев, и были упрошены пробыть у них семь дней, а потом пошли в Рим.
28:14  οὖ εὑρόντες ἀδελφοὺς παρεκλήθημεν παρ᾽ αὐτοῖς ἐπιμεῖναι ἡμέρας ἑπτά· καὶ οὕτως εἰς τὴν ῥώμην ἤλθαμεν.
28:14. οὗ (of-which) εὑρόντες ( having-had-found ) ἀδελφοὺς ( to-brethrened ) παρεκλήθημεν (we-were-called-beside-unto) παρ' (beside) αὐτοῖς (unto-them) ἐπιμεῖναι (to-have-stayed-upon) ἡμέρας (to-days) ἑπτά: (to-seven) καὶ (and) οὕτως (unto-the-one-this) εἰς (into) τὴν (to-the-one) Ῥώμην (to-a-Rome) ἤλθαμεν. (we-had-came)
28:14. ubi inventis fratribus rogati sumus manere apud eos dies septem et sic venimus RomamWhere, finding brethren, we were desired to tarry with them seven days. And so we went to Rome.
14. where we found brethren, and were entreated to tarry with them seven days: and so we came to Rome.
28:14. There, after locating the brothers, we were asked to remain with them for seven days. And then we went on to Rome.
28:14. Where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome.
Where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome:

14: где нашли братьев, и были упрошены пробыть у них семь дней, а потом пошли в Рим.
28:14  οὖ εὑρόντες ἀδελφοὺς παρεκλήθημεν παρ᾽ αὐτοῖς ἐπιμεῖναι ἡμέρας ἑπτά· καὶ οὕτως εἰς τὴν ῥώμην ἤλθαμεν.
28:14. ubi inventis fratribus rogati sumus manere apud eos dies septem et sic venimus Romam
Where, finding brethren, we were desired to tarry with them seven days. And so we went to Rome.
28:14. There, after locating the brothers, we were asked to remain with them for seven days. And then we went on to Rome.
28:14. Where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome.
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
14: Великое доверие и расположение Юлия к Павлу еще раз выразилось в любезном разрешении промедлить еще 7: дней в Путеолах, по просьбе тамошних братьев-христиан, причем, вероятно, остальные узники и большинство конвоя отправились в Рим без остановки в Путеолах.
Adam Clarke: Commentary on the Bible - 1831
28:14: Where we found brethren - That is, Christians; for there had been many in Italy converted to the faith of Christ, some considerable time before this, as appears from St. Paul's epistle to the Romans, written some years before this voyage.
We went toward Rome - One of the most celebrated cities in the universe, the capital of Italy, and once of the whole world; situated on the river Tiber, 410 miles SSE. of Vienna; 600 SE. of Paris; 730 E. by N. of Madrid; 760 W. of Constantinople; and 780 SE. of London. Long. 12. 55'. E., lat. 41. 54'. N. This famous city was founded by Romulus, at the end of the seventh Olympiad, a.m. 3251; of the flood, 1595; and 753 years before the Christian era. The history of this city must be sought for in works written expressly on the subject, of which there are many. Modern Rome is greatly inferior to ancient Rome in every respect. Its population, taken in 1709, amounted to 138,569 souls only; among whom were 40 bishops, 2686 priests, 3359 monks, 1814 nuns, 893 courtezans, between 8 and 9000 Jews, and 14 Moors. This city, which once tyrannized over the world by its arms, and over the whole Christian world by its popes, is now reduced to a very low state among the governments of Europe, by whom it is supported, for it has no power sufficient for its own defense.
Albert Barnes: Notes on the Bible - 1834
28:14: Brethren - Christian brethren. But by whom the gospel had been preached there is unknown.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:14: we found: Act 9:42, Act 9:43, Act 19:1, Act 21:4, Act 21:7, Act 21:8; Psa 119:63; Mat 10:11
and were: Act 20:6; Gen 7:4, Gen 8:10-12
Geneva 1599
28:14 (8) Where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome.
(8) God bows and bends the hearts even of profane men, as it pleases him to show favour to his own.
John Gill
28:14 Where we found brethren,.... Christians; which is not to be wondered at, since it was a port much frequented, and where many came and went, of different countries and nations; particularly there were many Jews here, to whom the Gospel was first preached, and to some of them it was the power of God unto salvation in many places, and doubtless was so here: Josephus (c) speaks of Jews in this place, who were deceived by a false Alexander, who pretended to be the son of Herod, a prince of their nation. Patrobulus, the same with Patrobas in Rom 16:14; who is reckoned one of the seventy disciples, is said to be bishop of this place; See Gill on Lk 10:1; though we have no account of its church state until the "fifth" century, when a bishop of the church at Puteoli is said to be in the council held at Ephesus against Eutyches, and sustained the place of Leo, pope of Rome: in the "sixth" century, a bishop of this church was in a council held at Rome, under Symmachus: in the seventh century, the bishop of Puteoli was in the sixth council at Constantinople (d):
and were desired to tarry with them seven days; that is, the Christians at Puteoli desired the apostle, and those that were with him, to stay a week with them, that they might have the advantage of a day of public worship together, and might enjoy much of their Christian conversation; and accordingly they did stay that time, no doubt by the leave, and with the consent of Julius the centurion; and which shows, that he used the apostle with great civility and courteousness, and was very ready to grant him favours; if he was not in this voyage converted by him, which is not unlikely, considering the whole of his conduct:
and so we went toward Rome; after they had stayed seven days at Puteoli, they set forward on their journey to Rome; for from hence they went thither on foot, though they might have gone from hence to Rome by sea, as Apollonius Tyaneus did; See Gill on Acts 28:13; and so likewise Titus the son of Vespasian, who went from Rhegium to Puteoli in a merchant ship, and from thence to Rome (e); but it may be the ship unloaded here, and there was no other going for Rome at that time: Rome was the metropolis of Italy, the seat of the empire, and mistress of the whole world; it is so well known, as not to need describing: it was built on seven hills, and had its name either from Romulus the founder of it; or from the Greek word which signifies "strength" (f), from whence Romulus is supposed to have his name; with the Hebrews it has its name from its sublimity, height, and glory, from the word which signifies to be high and exalted: some say it had its name from Roma, a daughter of Italus, who first laid the foundation of it, though Romulus and Remus brought it into the form of a city; it was built seven hundred and fifty years, and upwards, before the birth of Christ. The Jews make it to be of an earlier date; they say (g), that at the time Solomon married Pharaoh's daughter, Gabriel descended and fixed a reed in the sea, and brought up clay, and with it was built the great city, which is Rome; and in another place (h) it is said, in the day in which Jeroboam set up the two calves, one at Dan, and the other at Bethel, was built a certain cottage, which is Italy of Greece, that is, Rome; for it is elsewhere observed (i), Italy of Greece, this is the great city of Rome; and again (k), on the day in which Jeroboam set up the two calves, Remus and Romulus came and built two cottages in Rome.
(c) Antiqu. l. 17. c. 14. sect. 1. (d) Magdeburg. Eccl. Hist. cent. 5. c. 2. p. 7. cent. 6. c. 2. p. 8. cent. 7. c. 2. p. 5. (e) Sueton. Vita Titi, c. 5. (f) Aur. Victor. Origo Gent. Rom. p. 233. (g) T. Bab. Sanhedrin, fol. 21. 2. (h) T. Bab. Sabbat, fol. 56. 2. (i) T. Bab. Megilia, fol. 6. 1. (k) T. Hicros. Avoda Zara, fol. 39. 3. Vid. Shirhashirim Rabba, fol. 6. 2.
Robert Jamieson, A. R. Fausset and David Brown
28:14 Where we found brethren--not "the brethren" (see on Acts 21:4), from which one would conclude they did not expect to find such [WEBSTER and WILKINSON].
and were desired--"requested."
to tarry with them seven days--If this request came from Julius, it may have proceeded partly from a wish to receive instructions from Rome and make arrangements for his journey thither, partly from a wish to gratify Paul, as he seems studiously and increasingly to have done to the last. One can hardly doubt that he was influenced by both considerations. However this may be, the apostle had thus an opportunity of spending a Sabbath with the Christians of the place, all the more refreshing from his long privation in this respect, and as a seasoning for the unknown future that lay before him at the metropolis.
so we went toward Rome.
28:1528:15: եւ անտի լուեալ եղբարց զմէնջ, ելին ընդ առաջ մեր մինչեւ յՈրդոստայն Ապփեայ եւ Երիցն Կրպակաց. զորս տեսեալ Պաւղոսի գոհացա՛ւ զԱստուծոյ՝ եւ քաջալերեցաւ[2871]։ [2871] Հինգ հնագոյն օրինակք համաձայն մերումս ունին՝ յՈրդոստայն. իսկ մնացեալքն գրեն՝ յՈրգոստայն։ Ուր եւ օրինակ մի՝ յՈրդոստեան Ափեա... եւ Երից Կրպակացն։ ՚Ի լուս՛՛. ՚ի վերայ՝ Երիցն Կրպակաց, նշանակի՝ տանձավաճառացն։
15. Եւ այնտեղից, մեր մասին լսած լինելով, եղբայրները մեզ ընդառաջ եկան մինչեւ Ապփիոսի հրապարակը եւ Երեք կրպակները: Պօղոսը նրանց տեսնելով՝ գոհութիւն տուեց Աստծուն ու քաջալերուեց:
15 Եղբայրները, երբ մեր վրայով լսեցին, մեզ դիմաւորելու ելան մինչեւ Ապփիոսի վաճառանոցը ու Երեք պանդոկները։ Պօղոս զանոնք տեսնելով՝ գոհութիւն տուաւ Աստուծոյ եւ սիրտ առաւ։
Եւ անտի լուեալ եղբարց զմէնջ` ելին ընդ առաջ մեր մինչեւ յՈրգոստայն Ապփեայ եւ Երիցն Կրպակաց. զորս տեսեալ Պաւղոսի գոհացաւ զԱստուծոյ եւ քաջալերեցաւ:

28:15: եւ անտի լուեալ եղբարց զմէնջ, ելին ընդ առաջ մեր մինչեւ յՈրդոստայն Ապփեայ եւ Երիցն Կրպակաց. զորս տեսեալ Պաւղոսի գոհացա՛ւ զԱստուծոյ՝ եւ քաջալերեցաւ[2871]։
[2871] Հինգ հնագոյն օրինակք համաձայն մերումս ունին՝ յՈրդոստայն. իսկ մնացեալքն գրեն՝ յՈրգոստայն։ Ուր եւ օրինակ մի՝ յՈրդոստեան Ափեա... եւ Երից Կրպակացն։ ՚Ի լուս՛՛. ՚ի վերայ՝ Երիցն Կրպակաց, նշանակի՝ տանձավաճառացն։
15. Եւ այնտեղից, մեր մասին լսած լինելով, եղբայրները մեզ ընդառաջ եկան մինչեւ Ապփիոսի հրապարակը եւ Երեք կրպակները: Պօղոսը նրանց տեսնելով՝ գոհութիւն տուեց Աստծուն ու քաջալերուեց:
15 Եղբայրները, երբ մեր վրայով լսեցին, մեզ դիմաւորելու ելան մինչեւ Ապփիոսի վաճառանոցը ու Երեք պանդոկները։ Պօղոս զանոնք տեսնելով՝ գոհութիւն տուաւ Աստուծոյ եւ սիրտ առաւ։
zohrab-1805▾ eastern-1994▾ western am▾
28:1515: Тамошние братья, услышав о нас, вышли нам навстречу до Аппиевой площади и трех гостиниц. Увидев их, Павел возблагодарил Бога и ободрился.
28:15  κἀκεῖθεν οἱ ἀδελφοὶ ἀκούσαντες τὰ περὶ ἡμῶν ἦλθαν εἰς ἀπάντησιν ἡμῖν ἄχρι ἀππίου φόρου καὶ τριῶν ταβερνῶν, οὓς ἰδὼν ὁ παῦλος εὐχαριστήσας τῶ θεῶ ἔλαβε θάρσος.
28:15. κἀκεῖθεν (And-thither-from) οἱ (the-ones) ἀδελφοὶ ( brethrened ) ἀκούσαντες ( having-heard ) τὰ (to-the-ones) περὶ (about) ἡμῶν (of-us) ἦλθαν (they-came) εἰς (into) ἀπάντησιν (to-an-ever-a-oning-off) ἡμῖν (unto-us) ἄχρι (unto-whilst) Ἀππίου (of-an-Appios) Φόρου (of-a-Foron) καὶ (and) Τριῶν ( of-Three ) Ταβερνῶν, (of-Taverns," οὓς ( to-which ) ἰδὼν (having-had-seen,"ὁ (the-one) Παῦλος (a-Paulos,"εὐχαριστήσας (having-goodly-granted-unto) τῷ (unto-the-one) θεῷ (unto-a-Deity) ἔλαβε (it-had-taken) θάρσος. (to-a-bravery)
28:15. et inde cum audissent fratres occurrerunt nobis usque ad Appii Forum et Tribus Tabernis quos cum vidisset Paulus gratias agens Deo accepit fiduciamAnd from thence, when the brethren had heard of us, they came to meet us as far as Appii Forum and the Three Taverns. Whom when Paul saw, he gave thanks to God and took courage.
15. And from thence the brethren, when they heard of us, came to meet us as far as The Market of Appius, and The Three Taverns: whom when Paul saw, he thanked God, and took courage.
28:15. And there, when the brothers had heard of us, they went to meet us as far as the Forum of Appius and the Three Taverns. And when Paul had seen them, giving thanks to God, he took courage.
28:15. And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and The three taverns: whom when Paul saw, he thanked God, and took courage.
And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and The three taverns: whom when Paul saw, he thanked God, and took courage:

15: Тамошние братья, услышав о нас, вышли нам навстречу до Аппиевой площади и трех гостиниц. Увидев их, Павел возблагодарил Бога и ободрился.
28:15  κἀκεῖθεν οἱ ἀδελφοὶ ἀκούσαντες τὰ περὶ ἡμῶν ἦλθαν εἰς ἀπάντησιν ἡμῖν ἄχρι ἀππίου φόρου καὶ τριῶν ταβερνῶν, οὓς ἰδὼν ὁ παῦλος εὐχαριστήσας τῶ θεῶ ἔλαβε θάρσος.
28:15. et inde cum audissent fratres occurrerunt nobis usque ad Appii Forum et Tribus Tabernis quos cum vidisset Paulus gratias agens Deo accepit fiduciam
And from thence, when the brethren had heard of us, they came to meet us as far as Appii Forum and the Three Taverns. Whom when Paul saw, he gave thanks to God and took courage.
28:15. And there, when the brothers had heard of us, they went to meet us as far as the Forum of Appius and the Three Taverns. And when Paul had seen them, giving thanks to God, he took courage.
28:15. And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and The three taverns: whom when Paul saw, he thanked God, and took courage.
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
15: "Услышав о нас...", благодаря более раннему прибытию других узников и вообще живым сношениям Путеол с Римом.

"Аппиева площадь...", - небольшой городок верстах в 60: от Рима, назван так по имени устроившего его - Аппия Клавдия.

"Три гостиницы..." - местечко для остановки проезжающих верстах в 40: от Рима.

"Возблагодарил Бога и ободрился..." Два года плена в Кесарии, долгое путешествие, трехмесячное пребывание на Мальте ввиду нового узничества в Риме - все это не могло не утомить энергию и силы апостола, и потому понятно, как живительно было для него сочувствие и любовь христиан. "Смотри, как и он испытал при этом некоторое человеческое чувство. Тот, кто совершил столько чудес, при виде братии ободрился. Отсюда мы видим, что он по-человечески получал и утешения, и огорчения" (Злат. ).
Adam Clarke: Commentary on the Bible - 1831
28:15: When the brethren heard of us - By whom the Gospel was planted at Rome is not known: it does not appear that any apostle was employed in this work. It was probably carried thither by some of those who were converted to God at the day of pentecost; for there were then at Jerusalem, not only devout men, proselytes to the Jewish religion, from every nation under heaven, Act 2:5, but there were strangers of Rome also, Act 2:10. And it in most reasonable to believe, as we know of no other origin, that it was by these Christianity was planted at Rome.
As far as Appii Forum - About 52 miles from Rome; a long way to come on purpose to meet the apostle! The Appii Forum, or Market of Appius, was a town on the Appian way, a road paved from Rome to Campania, by the consul Appius Claudius. It was near the sea, and was a famous resort for sailors, peddlers, etc. Horace, lib. i. Satyr. 5, ver. 3, mentions this place on his journey from Rome to Brundusium: -
- Inde Forum Appi
Differtum nautis, cauponibus atgue malignis.
"To Forum Appii thence we steer, a place
Stuff'd with rank boatmen, and with vintners base."
This town is now called Caesarilla de S. Maria.
And the Three Taverns - This was another place on the same road, and about 33 miles from Rome. Some of the Roman Christians had come as far as Appii Forum: others, to the Three Taverns. Bp. Pearce remarks, there are some ruins in that place which are now called Tre Taverne; and this place Cicero mentions in his epistles to Atticus, lib. ii. 11. Ab Appi Foro hora quarta: dederam aliam paulo ante in Tribus Tabernis. "Dated at ten in the morning, from Appii Forum. I sent off another (epistle) a little before, from the Three Taverns."
Zosimus, lib. 2, mentions τρια καπηλεια, the three taverns, or victualling houses, where the Emperor Severus was strangled by the treason of Maximinus Herculeus, and his son Maxentius. See Lightfoot.
The word taberna, from trabs, a beam, signifies any building formed of timber; such as those we call booths, sheds, etc., which are formed of beams, planks, boards, and the like; and therefore me may consider it as implying, either a temporary residence, or some mean building, such as a cottage, etc. And in this sense Horace evidently uses it, Carm. lib. i. Od. iv. ver. 13: -
Pallida mors aequo pulsat pede pauperum tabernas
Regumque turres.
"With equal pace, impartial Fate
Knocks at the palace as the cottage gate."
Francis.
This place, at first, was probably a place for booths or sheds, three of which were remarkable; other houses became associated with them in process of time, and the whole place denominated Tres Tabernae, from the three first remarkable booths set up there. It appears to have been a large town in the fourth century, as Optatus mentions Felix a Tribus Tabernis, Felix of the Three Taverns, as one of the Christian bishops.
Thanked God, and took courage - He had longed to see Rome; (see Rom 1:9-15); and, finding himself brought through so many calamities, and now so near the place that he was met by a part of that Church to which, some years before, he had written an epistle, he gave thanks to God, who had preserved him, and took fresh courage, in the prospect of bearing there a testimony for his Lord and Master.
Albert Barnes: Notes on the Bible - 1834
28:15: And from thence - From Puteoli.
When the brethren heard of us - The Christians who wore at Rome.
As far as the Appii Forum - This was a city about 56 miles from Rome. The remains of an ancient city are still seen there. It is on the borders of the Pontine Marshes. The city was built on the celebrated Appian Way, or the road from Rome to Capua. The road was made by Appius Claudius, and probably the city was founded by him also. It was called the forum or market-place of Appius, because it was a convenient place for travelers on the Appian Way to stop for purposes of refreshment. It was also a famous resort for peddlers and merchants. See Horace, book i. Sat. 5, 3.
And the Three Taverns - This place was about 8 or 10 miles nearer Rome than the Appii Forum (Cicero, a. d. Art., ii. 10). It undoubtedly received its name because it was distinguished as a place of refreshment on the Appian Way. Probably the greater part of the company of Christians remained at this place while the remainder went forward to meet Paul, and to attend him on his way. The Christians at Rome had doubtless heard much of Paul. His Epistle to them had been written about the year of our Lord 57 a. d., or at least five years before this time. The interest which the Roman Christians felt in the apostle was thus manifested by their coming so far to meet him, though he was a prisoner.
He thanked God - He had long ardently desired to see the Christians of Rome, Rom 1:9-11; Rom 15:23, Rom 15:32. He was now grateful to God that the object of his long desire was at least granted, and that he was permitted to see them, though in bonds.
And took courage - From their society and counsel. The presence and counsel of Christian brethren is often of inestimable value in encouraging and strengthening us in the toils and trials of life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:15: when: Act 10:25, Act 21:5; Exo 4:14; Joh 12:13; Rom 15:24; Gal 4:14; Heb 13:3; Jo3 1:6-8
Appii forum: Appii Forum, now Borgo Longo, was an ancient city of the Volsci, fifty miles s of Rome.
The three taverns: The Three Taverns was a place in the Appian Way, thirty miles from Rome.
he thanked: Jos 1:6, Jos 1:7, Jos 1:9; Sa1 30:6; Psa 27:14; Co1 12:21, Co1 12:22; Co2 2:14, Co2 7:5-7; Th1 3:7
Geneva 1599
28:15 (9) And from thence, when the brethren heard of us, they came to meet us as far as (e) Appii forum, and The three taverns: whom when Paul saw, he thanked God, and took courage.
(9) God never allows his own to be afflicted beyond their strength.
(e) Appius was a paved road made by Appius the blind, with the help of his soldiers, long and broad, and it ran out towards the sea, and there were three taverns on it.
John Gill
28:15 And from thence,.... That is, from Rome, whither they were going:
when the brethren heard of us; when the Christians at Rome heard that the apostle and his friends were landed at Puteoli, and were on their journey to Rome: these were the members of the church at Rome; for there was a church state here before this time. The apostle had before this written a letter to them, called the Epistle to the Romans, in which he treats them as a church. The Papists say that the Apostle Peter was the first bishop of it, and pretend an uninterrupted succession from him; though it is questionable whether he ever was at Rome; and if he was, it is not probable that he should take upon him the care of a single church, which was not consistent with his office as an apostle: in the "first" century, the bishops or pastors of this church were as follow; after the martyrdom of Paul and Peter, Eusebius (l) says, Linus was the first bishop of it, the same that is mentioned in Ti2 4:21 and according to the same writer (m), Anencletus succeeded him, and then Clement, a fellow labourer of the Apostle Paul's, Phil 4:3; who wrote two epistles to the Corinthians, which are still extant; though Eusebius (n), not consistent with himself, makes Clement in another place to succeed Linus; and some make Clement even to be before him; and some place one Cletus before Anencletus and him: such an uncertainty is there, and such a puzzle attends the first account of this uninterrupted succession; and which seems designed in Providence to bring it into contempt: in the "second" century, Euarestus succeeded Clement; and then followed him Alexander, Sixtus, or Xystus, Telesphorus, Hyginus, Pius, Anicetus, Soter, Eleutherius, and Victor: in the "third" century, Victor was succeeded by Zephyrinus; and after him were Calixtus, Urbanus, Pontianus, Anterus, Fabianus, Cornelius, Lucius, Stephanus, Sixtus, or Xystus II, Dionysius, Felix, Eutychianus, and Gaius: in the "fourth" century, Marcellinus succeeded Gaius; who was followed by Marcellus, Eusebius, Miltiades, Sylvester, Julius, Liberius, Felix II, Damasus, and Siricius (o); and further than this age, it is not worth while to follow them; the man of sin began to grow apace, and in a century or two afterwards, proclaimed himself universal bishop:
they came to meet us as far as Appii Forum and the Three Taverns; these were both of them towns that lay in the Appian way to Rome; the former of these Horace (p) makes mention of, in the account of his journey from Rome to Brundusium; first he says, he came to Aricia, or Rizza, which is about 160 furlongs, or 21 miles from Rome, and from thence to Appii Forum: that Appii Forum was further from Rome than the Three Taverns, appears from what Cicero says (q), who dates his letter to Atticus from Appii Forum, at four o'clock, and tells him, that be had sent him another a little before from "Tres Tabernae", or the Three Taverns; and indeed, Appii Forum was one and fifty miles from Rome, and the Three Taverns but three and thirty: so that the sense must be, that some of the brethren from Rome came as far as the Three Taverns, and others as far as Appii Forum; which, as before observed, were two towns upon the road: hence the former of these was not a statue of Appius, near the city of Rome, as some have (r) said; nor a market in the city itself, as says Jerom (s), or a writer under his name; whose words are, Appii Forum is the name of a market at Rome, from Appius, formerly a consul, and from whom the Appian way had its name: but this was a town at some distance; there were several towns in Italy of a like appellation; as Julii Forum, Cornelii Forum, now Imola, Livii Forum, now Forli: Pliny (t) makes mention of an Appii Forum; and there was a town in Calabria, called Taberna: and as the one was not a mere market place, so the other does not design three houses for public entertainment; for the words should not be translated "three taverns", nor indeed translated at all; nor are they by Luke, who retains the Latin name, as the name of a place; and here it was that Severus, the Roman emperor, was killed by Herculius Maximianus (u); and this, in Constantine's time, was the seat of a bishop; for among the bishops assembled on account of Donatus, mention is made of one "Felix a Tribus Tabernis" (w), or Felix bishop of Tres Tabernae, the same place we call "the Three Taverns":
whom when Paul saw, he thanked God and took courage; that is, when he saw the brethren that came to meet him, he gave thanks to God for the sight of them, which he had so much desired; and he took heart and courage, and went on cheerfully, and in high spirits, towards Rome; in hope of seeing the rest, and believing that God had some work for him to do there.
(l) Eccl. Hist. l. 3. c. 2. (m) Ib. c. 13. (n) Ib. c. 4. 15. (o) Magdeburg. Eccl. Hist. cent. 2. c. 10. p. 165, &c. cent. 3. c. 10. 193, &c. cent. 4. c. 10. p. 736, &c. (p) Sermonum, l. 1. Satyr 5. (q) Ad Atticum, l. 2. ep. 11. (r) Isidor. Pelusiot. Ep. l. 1. ep. 337. (s) De locis Hebraicis, fol. 95. K. (t) Nat. Hist. l. 14. c. 6. (u) Aurel. Victor. Epitome, p. 346. (w) Optat. de Schism Donat. l. 1. p. 26.
John Wesley
28:15 The brethren - That is, the Christians, came out thence to meet us - It is remarkable that there is no certain account by whom Christianity was planted at Rome. Probably some inhabitants of that city were at Jerusalem on the day of pentecost, Acts 2:10; and being then converted themselves, carried the Gospel thither at their return. Appii - Forum was a town fifty - one miles from Rome; the Three Taverns about thirty. He took courage - He saw Christ was at Rome also, and now forgot all the troubles of his journey.
Robert Jamieson, A. R. Fausset and David Brown
28:15 And from thence, when the brethren--of Rome
heard of us--by letter from Puteoli, and probably by the same conveyance which took Julius' announcement of his arrival.
they came to meet us as far as Appii Forum--a town forty-one miles from Rome.
and the Three Taverns--thirty miles from Rome. Thus they came to greet the apostle in two parties, one stopping short at the nearer, the other going on to the more distant place.
whom when Paul saw, he thanked God--for such a welcome. How sensitive he was to such Christian affection all his Epistles show (Rom 1:9, &c.).
and took courage--his long-cherished purpose to "see Rome" (Acts 19:21), there to proclaim the unsearchable riches of Christ, and the divine pledge that in this he should be gratified (Acts 23:11), being now about to be auspiciously realized.
28:1628:16: Եւ իբրեւ մտաք ՚ի Հռովմ, հրամայեցաւ Պաւղոսի լինե՛լ առանձինն հանդերձ զինուորաւն՝ պահպանաւ իւրով[2872]։ [2872] Ոմանք. Պահապանաւ իւրով։
16. Եւ երբ Հռոմ մտանք, հրաման տրուեց Պօղոսին, որ առանձին բնակուի իր պահապան զինուորի հետ միասին:
16 Երբ Հռովմ մտանք, հարիւրապետը կապուածները զօրապետին յանձնեց. իսկ Պօղոսին հրաման եղաւ, որ իր պահապան զինուորին քով կենայ։
Եւ իբրեւ մտաք ի Հռովմ, [113]հրամայեցաւ Պաւղոսի լինել առանձինն հանդերձ զինուորաւն պահպանաւ իւրով:

28:16: Եւ իբրեւ մտաք ՚ի Հռովմ, հրամայեցաւ Պաւղոսի լինե՛լ առանձինն հանդերձ զինուորաւն՝ պահպանաւ իւրով[2872]։
[2872] Ոմանք. Պահապանաւ իւրով։
16. Եւ երբ Հռոմ մտանք, հրաման տրուեց Պօղոսին, որ առանձին բնակուի իր պահապան զինուորի հետ միասին:
16 Երբ Հռովմ մտանք, հարիւրապետը կապուածները զօրապետին յանձնեց. իսկ Պօղոսին հրաման եղաւ, որ իր պահապան զինուորին քով կենայ։
zohrab-1805▾ eastern-1994▾ western am▾
28:1616: Когда же пришли мы в Рим, то сотник передал узников военачальнику, а Павлу позволено жить особо с воином, стерегущим его.
28:16  ὅτε δὲ εἰσήλθομεν εἰς ῥώμην, ἐπετράπη τῶ παύλῳ μένειν καθ᾽ ἑαυτὸν σὺν τῶ φυλάσσοντι αὐτὸν στρατιώτῃ.
28:16. Ὅτε (Which-also) δὲ (moreover) εἰσήλθαμεν (we-came-into) εἰς (into) Ῥώμην, (to-a-Rome,"ἐπετράπη (it-was-turned-upon) τῷ (unto-the-one) Παύλῳ (unto-a-Paulos) μένειν (to-stay) καθ' (down) ἑαυτὸν (to-self) σὺν (together) τῷ (unto-the-one) φυλάσσοντι (unto-guarding) αὐτὸν (to-it) στρατιώτῃ. (unto-an-amass-belonger)
28:16. cum venissemus autem Romam permissum est Paulo manere sibimet cum custodiente se militeAnd when we were come to Rome, Paul was suffered to dwell by himself, with a soldier that kept him.
16. And when we entered into Rome, Paul was suffered to abide by himself with the soldier that guarded him.
28:16. And when we had arrived at Rome, Paul was given permission to stay by himself, with a soldier to guard him.
28:16. And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself with a soldier that kept him.
And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself with a soldier that kept him:

16: Когда же пришли мы в Рим, то сотник передал узников военачальнику, а Павлу позволено жить особо с воином, стерегущим его.
28:16  ὅτε δὲ εἰσήλθομεν εἰς ῥώμην, ἐπετράπη τῶ παύλῳ μένειν καθ᾽ ἑαυτὸν σὺν τῶ φυλάσσοντι αὐτὸν στρατιώτῃ.
28:16. cum venissemus autem Romam permissum est Paulo manere sibimet cum custodiente se milite
And when we were come to Rome, Paul was suffered to dwell by himself, with a soldier that kept him.
28:16. And when we had arrived at Rome, Paul was given permission to stay by himself, with a soldier to guard him.
28:16. And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself with a soldier that kept him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: "Пришли в Рим..." Это было в марте 61: - го года, в 7-й год царствования Нерона.

Без сомнения, вследствие добрых отзывов о Павле Феста (XXV:26-27) и сотника Юлия, "Павлу позволено жить особо с воином стерегущим его..." (см. к XXIV:27), отдельно от обыкновенных узников и с большой свободой (ср. ст. 30: и 31).
Adam Clarke: Commentary on the Bible - 1831
28:16: The captain of the guard - Στρατοπεδαρχῃ. This word properly means the commander of a camp; but it signifies the prefect, or commander of the pretorian cohorts, or emperor's guards.
Tacitus (Annal. lib. iv. cap. 2) informs us that, in the reign of Tiberius, Sejanus, who was then prefect of these troops, did, in order to accomplish his ambitious designs, cause them to be assembled from their quarters in the city, and stationed in a fortified camp near it; so that their commander is with peculiar propriety styled by St. Luke στρατοπεδαρχης, the commander of the camp. For the arrival of St. Paul at Rome was in the seventh year of Nero; and it is certain, from Suetonius, (in Tiber. cap. 37), that the custom of keeping the pretorian soldiers in a camp, near the city, was retained by the emperors succeeding Tiberius; for the historian observes that Claudius, at his accession to the empire, was received into the camp, in castra delatus est, namely, of the pretorian cohorts; and so Tacitus says of Nero, An. lib. xii. cap. 69, that on the same occasions illatus castris, he was brought into the camp. Dr. Doddridge observes that it was customary for prisoners who were brought to Rome to be delivered to this officer, who had the charge of the state prisoners, as appears from the instance of Agrippa, who was taken into custody by Macro, the pretorian prefect, who succeeded Sejanus; (Joseph. Ant. lib. xviii. cap. 7. sec. 6); and from Trajan's order to Pliny, when two were in commission, Plin. lib. x. ep. 65. Vinctus mitti ad praefectos praetorii mei debet: he should be sent bound to the prefects of my guards. The person who now had that office was the noted Afranius Burrhus; but both before and after him it was held by two: Tacit. An. lib. xii. sec. 42; lib. xiv. sec. 51. See Parkhurst.
Burrhus was a principal instrument in raising Nero to the throne; and had considerable influence in repressing many of the vicious inclinations of that bad prince. With many others, he was put to death by the inhuman Nero. Burrhus is praised by the historians for moderation and love of justice. His treatment of St. Paul is no mean proof of this. Calmet.
With a soldier that kept him - That is, the soldier to whom he was chained, as has been related before, Act 12:6.
Albert Barnes: Notes on the Bible - 1834
28:16: The captain of the guard - The commander of the Praetorian cohort, or guard. The custom was, that those who were sent from the provinces to Rome for trial were delivered to the custody of this guard. The name of the prefect or captain of the guard at this time was Burrhus Afranius (Tacitus, History, 12, 42, 1).
But Paul was suffered ... - Evidently by the permission of the centurion, whose favor he had so much conciliated on the voyage. See Act 27:43.
With a soldier that kept him - That is, in the custody of a soldier to whom he was chained, and who, of course, constantly attended him. See Act 24:23; Act 12:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:16: Rome: Rome, the capital of Italy, and once of the whole world, is situated on the banks of the Tiber, about sixteen miles from the sea; 410 miles sse of Vienna, 600 se of Paris, 730 e by n of Madrid, 760 w of Constantinople, and 780 se of London. Act 2:10, Act 18:2, Act 19:21, Act 23:11; Rom 1:7-15, Rom 15:22-29; Rev 17:9, Rev 17:18
the centurion: Act 27:3, Act 27:31, Act 27:43
captain: Gen 37:36; Kg2 25:8; Jer 40:2
but: Act 28:30, Act 28:31, Act 24:23, Act 27:3; Gen 39:21-23
Geneva 1599
28:16 And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by (f) himself with a soldier that kept him.
(f) Not in a common prison, but in a house which he rented for himself.
John Gill
28:16 And when we came to Rome,.... To the city itself:
the centurion delivered the prisoners to the captain of the guard; or general of the army; or, as some think, the governor of the "praetorian" band of soldiers, who attended the emperor as his guards: his name is thought to have been Burrhus Afranius; to him Julius the centurion delivered all the prisoners he brought from Caesarea, excepting Paul, to be disposed of by him, in the several prisons, or jails, to whom it belonged to take care of such persons: this clause is wanting in the Alexandrian copy, and in the Vulgate Latin and Syriac versions:
but Paul was suffered to dwell by himself with a soldier that kept him: this was owing, either to the letter which Festus sent to Rome concerning him, and his case; by which it appeared, that he was no malefactor, and therefore to be used in a different manner from the rest of the prisoners; or rather to the intercession of the centurion, who had all along used him in a very civil and courteous manner; who requesting this favour had it granted, that Paul should not be put into the common prison with the rest, but should dwell in an apartment by himself; or, as the Ethiopic version renders it, "at his own will"; where he himself pleased, for he dwelt in his own hired house, Acts 28:30; only he was under the care and custody of a soldier, who constantly attended him wherever he went; and which could not be otherwise, seeing he was chained, as in Acts 28:20 and his chain was put on his right hand, and fastened to the left hand of the soldier, that had him under his keeping; so that wherever he was or went, the soldier must be likewise: hence that passage in Seneca (x),
"as the same chain joins together the prisoner and the soldier, so those things which are unlike go together; fear follows hope.''
(x) Epist. 5.
John Wesley
28:16 With the soldier - To whom he was chained, as the Roman custom was.
Robert Jamieson, A. R. Fausset and David Brown
28:16 when we came to Rome--the renowned capital of the ancient world, situated on the Tiber.
the centurion delivered the prisoners to the captain of the guard--the PrÃ&brvbr;torian Prefect, to whose custody, as commander of the PrÃ&brvbr;torian guard, the highest military authority in the city, were committed all who were to come before the emperor for trial. Ordinarily there were two such prefects; but from A.D. 51 to 62, one distinguished general--Burrus Aframus, who had been Nero's tutor--held that office; and as our historian speaks of "the captain," as if there were but one, it is thought that this fixes the apostle's arrival at Rome to be not later than the year 62 [WIES]. But even though there had been two when Paul arrived, he would be committed only to one of them, who would be "the captain" who got charge of him. (At most, therefore, this can furnish no more than confirmation to the chronological evidence otherwise obtained).
but Paul was suffered to dwell by himself with a--"the"
soldier that kept him--"guarded" him. (See on Acts 12:6). This privilege was allowed in the case of the better class of prisoners, not accused of any flagrant offense, on finding security--which in Paul's case would not be difficult among the Christians. The extension of this privilege to the apostle may have been due to the terms in which Festus wrote about him; but far more probably it was owing to the high terms in which Julius spoke of him, and his express intercession in his behalf. It was overruled, however, for giving the fullest scope to the labors of the apostle compatible with confinement at all. As the soldiers who kept him were relieved periodically, he would thus make the personal acquaintance of a great number of the PrÃ&brvbr;torian guard; and if he had to appear before the Prefect from time to time, the truth might thus penetrate to those who surrounded the emperor, as we learn, from Phil 1:12-13, that it did.
28:1728:17: Եւ եղեւ յետ երից աւուրց, կոչե՛լ նմա զՀրէից գլխաւորս. եւ իբրեւ եկին, ասէ ցնոսա. Ես՝ ա՛րք եղբարք՝ ո՛չինչ հակառակ գործեալ ժողովրդեան՝ կամ կրօնիցն հայրենեաց, կապեալ յԵրուսաղեմէ՝ մատնեցայ ՚ի ձեռս Հռովմայեցւոց[2873]։ [2873] Ոմանք. ԶՀրէիցն զգլխաւորս... ես եղբարք... ժողովրդեանն։
17. Եւ երեք օր յետոյ նա հրաւիրեց հրեաների գլխաւորներին. եւ երբ սրանք եկան, նրանց ասաց. «Եղբայրնե՛ր, ես ժողովրդին կամ հայրենի սովորութեանը հակառակ ոչինչ գործած չլինելով հանդերձ՝ որպէս Երուսաղէմից մի կալանաւոր, մատնուեցի հռոմէացիների ձեռքը,
17 Երեք օր յետոյ ան Հրեաներուն գլխաւորները կանչեց ու երբ մէկտեղ եկան, ըսաւ անոնց. «Մարդի՛կ եղբայրներ, ես ժողովուրդին կամ հայրենական սովորութիւններու դէմ բան մը չըրած, Երուսաղէմէն կապուած՝ Հռովմայեցիներուն մատնուեցայ,
Եւ եղեւ յետ երից աւուրց կոչել նմա զՀրէիցն գլխաւորս. եւ իբրեւ եկին, ասէ ցնոսա. Ես, արք եղբարք, ոչինչ հակառակ գործեալ ժողովրդեանն կամ կրօնիցն հայրենեաց, կապեալ յԵրուսաղեմէ մատնեցայ ի ձեռս Հռովմայեցւոց:

28:17: Եւ եղեւ յետ երից աւուրց, կոչե՛լ նմա զՀրէից գլխաւորս. եւ իբրեւ եկին, ասէ ցնոսա. Ես՝ ա՛րք եղբարք՝ ո՛չինչ հակառակ գործեալ ժողովրդեան՝ կամ կրօնիցն հայրենեաց, կապեալ յԵրուսաղեմէ՝ մատնեցայ ՚ի ձեռս Հռովմայեցւոց[2873]։
[2873] Ոմանք. ԶՀրէիցն զգլխաւորս... ես եղբարք... ժողովրդեանն։
17. Եւ երեք օր յետոյ նա հրաւիրեց հրեաների գլխաւորներին. եւ երբ սրանք եկան, նրանց ասաց. «Եղբայրնե՛ր, ես ժողովրդին կամ հայրենի սովորութեանը հակառակ ոչինչ գործած չլինելով հանդերձ՝ որպէս Երուսաղէմից մի կալանաւոր, մատնուեցի հռոմէացիների ձեռքը,
17 Երեք օր յետոյ ան Հրեաներուն գլխաւորները կանչեց ու երբ մէկտեղ եկան, ըսաւ անոնց. «Մարդի՛կ եղբայրներ, ես ժողովուրդին կամ հայրենական սովորութիւններու դէմ բան մը չըրած, Երուսաղէմէն կապուած՝ Հռովմայեցիներուն մատնուեցայ,
zohrab-1805▾ eastern-1994▾ western am▾
28:1717: Через три дня Павел созвал знатнейших из Иудеев и, когда они сошлись, говорил им: мужи братия! не сделав ничего против народа или отеческих обычаев, я в узах из Иерусалима предан в руки Римлян.
28:17  ἐγένετο δὲ μετὰ ἡμέρας τρεῖς συγκαλέσασθαι αὐτὸν τοὺς ὄντας τῶν ἰουδαίων πρώτους· συνελθόντων δὲ αὐτῶν ἔλεγεν πρὸς αὐτούς, ἐγώ, ἄνδρες ἀδελφοί, οὐδὲν ἐναντίον ποιήσας τῶ λαῶ ἢ τοῖς ἔθεσι τοῖς πατρῴοις δέσμιος ἐξ ἱεροσολύμων παρεδόθην εἰς τὰς χεῖρας τῶν ῥωμαίων,
28:17. Ἐγένετο ( It-had-became ) δὲ (moreover) μετὰ (with) ἡμέρας (to-days) τρεῖς ( to-three ) συνκαλέσασθαι ( to-have-called-together-unto ) αὐτὸν (to-it) τοὺς (to-the-ones) ὄντας ( to-being ) τῶν (of-the-ones) Ἰουδαίων ( of-Iouda-belonged ) πρώτους : ( to-most-before ) συνελθόντων ( of-having-had-came-together ) δὲ (moreover) αὐτῶν (of-them) ἔλεγεν (it-was-forthing) πρὸς (toward) αὐτούς (to-them,"Ἐγώ, (I,"ἄνδρες (Men) ἀδελφοί , ( Brethrened ,"οὐδὲν (to-not-moreover-one) ἐναντίον (to-ever-a-oned-in) ποιήσας (having-done-unto) τῷ (unto-the-one) λαῷ (unto-a-people) ἢ (or) τοῖς (unto-the-ones) ἔθεσι (unto-customs) τοῖς (unto-the-ones) πατρῴοις ( unto-en-fathered ) δέσμιος (tied-belonged) ἐξ (out) Ἰεροσολύμων (of-Hierosoluma') παρεδόθην (I-was-given-beside) εἰς (into) τὰς (to-the-ones) χεῖρας (to-hands) τῶν (of-the-ones) Ῥωμαίων , ( of-Rome-belonged ,"
28:17. post tertium autem diem convocavit primos Iudaeorum cumque convenissent dicebat eis ego viri fratres nihil adversus plebem faciens aut morem paternum vinctus ab Hierosolymis traditus sum in manus RomanorumAnd after the third day, he called together the chief of the Jews. And when they were assembled, he said to them: Men, brethren, I, having done nothing against the people or the custom of our fathers, was delivered prisoner from Jerusalem into the hands of the Romans.
17. And it came to pass, that after three days he called together those that were the chief of the Jews: and when they were come together, he said unto them, I, brethren, though I had done nothing against the people, or the customs of our fathers, yet was delivered prisoner from Jerusalem into the hands of the Romans:
28:17. And after the third day, he called together the leaders of the Jews. And when they had convened, he said to them: “Noble brothers, I have done nothing against the people, nor against the customs of the fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans.
28:17. And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men [and] brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.
And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men [and] brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans:

17: Через три дня Павел созвал знатнейших из Иудеев и, когда они сошлись, говорил им: мужи братия! не сделав ничего против народа или отеческих обычаев, я в узах из Иерусалима предан в руки Римлян.
28:17  ἐγένετο δὲ μετὰ ἡμέρας τρεῖς συγκαλέσασθαι αὐτὸν τοὺς ὄντας τῶν ἰουδαίων πρώτους· συνελθόντων δὲ αὐτῶν ἔλεγεν πρὸς αὐτούς, ἐγώ, ἄνδρες ἀδελφοί, οὐδὲν ἐναντίον ποιήσας τῶ λαῶ ἢ τοῖς ἔθεσι τοῖς πατρῴοις δέσμιος ἐξ ἱεροσολύμων παρεδόθην εἰς τὰς χεῖρας τῶν ῥωμαίων,
28:17. post tertium autem diem convocavit primos Iudaeorum cumque convenissent dicebat eis ego viri fratres nihil adversus plebem faciens aut morem paternum vinctus ab Hierosolymis traditus sum in manus Romanorum
And after the third day, he called together the chief of the Jews. And when they were assembled, he said to them: Men, brethren, I, having done nothing against the people or the custom of our fathers, was delivered prisoner from Jerusalem into the hands of the Romans.
28:17. And after the third day, he called together the leaders of the Jews. And when they had convened, he said to them: “Noble brothers, I have done nothing against the people, nor against the customs of the fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans.
28:17. And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men [and] brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: "Чрез три дня..." - т. е. по прибытии в Рим, проведенных отчасти в отдыхе, отчасти в беседах с посещавшими апостола христианами и т. п.

"Павел созвал знатнейших из иудеев..." - и здесь апостол следует своему обыкновению (XVII:2: иПар. ) - обращаться с проповедью прежде всего к иудеям, причем, так как сам он был лишен возможности прибыть для сего в синагогу, то и приглашает представителей иудейства к себе.

Первая беседа апостола с приглашенными иудеями имела целью устранить предубеждения их против апостола и, в устранение каких-либо наговоров на него, дать верные сведения о его деле.

Главные мысли этой беседы апостола таковы: 1) он содержится в узах невинно, не сделав никакого преступления ни против народа, ни против отеческих обычаев или закона Моисеева. 2) На суд Кесаря отправил себя сам апостол, и не с целью обвинить в чем-либо свой единоверный народ, а с целью лишь избежать самосуда иудеев, противоречивших признанию его невинным и подлежащим освобождению, со стороны палестинских римских судей... Потребовав суда Кесаря, "я сделал это не для того, чтобы другим причинить зло, но чтобы себя избавить от зла, и не по своей воле, но был вынужден" (Злат. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul at Rome.
17 And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans. 18 Who, when they had examined me, would have let me go, because there was no cause of death in me. 19 But when the Jews spake against it, I was constrained to appeal unto Cæsar; not that I had ought to accuse my nation of. 20 For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain. 21 And they said unto him, We neither received letters out of Judæa concerning thee, neither any of the brethren that came showed or spake any harm of thee. 22 But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.

Paul, with a great deal of expense and hazard, is brought a prisoner to Rome, and when he has come nobody appears to prosecute him or lay any thing to his charge; but he must call his own cause; and here he represents it to the chief of the Jews at Rome. It was not long since, by an edict of Claudius, all the Jews were banished from Rome, and kept out till his death; but, in the five years since then, many Jews had come thither, for the advantage of trade, though it does not appear that they were allowed any synagogue there or place of public worship; but these chief of the Jews were those of best figure among them, the most distinguished men of that religion, who had the best estates and interests. Paul called them together, being desirous to stand right in their opinion, and that there might be a good understanding between him and them. And here we are told,

I. What he said to them, and what account he gave them of his cause. He speaks respectfully to them, calls them men and brethren, and thereby intimates that he expects to be treated by them both as a man and as a brother, and engages to treat them as such and to tell them nothing but the truth; for we are members one of another--all we are brethren. Now, 1. He professes his own innocency, and that he had not given any just occasion to the Jews to bear him such an ill will as generally they did: "I have committed nothing against the people of the Jews, have done nothing to the prejudice of their religion or civil liberties, have added no affliction to their present miseries, they know I have not; nor have I committed any thing against the customs of our fathers, either by abrogating or by innovating in religion." It is true Paul did not impose the customs of the fathers upon the Gentiles: they were never intended for them. But it is as true that he never opposed them in the Jews, but did himself, when he was among them, conform to them. He never quarrelled with them for practising according to the usages of their own religion, but only for their enmity to the Gentiles, Gal. ii. 12. Paul had the testimony of his conscience for him that he had done his duty to the Jews. 2. He modestly complains of the hard usage he had met with--that, though he had given them no offence, yet he was delivered prisoner from Jerusalem into the hands of the Romans. If he had spoken the whole truth in this matter, it would have looked worse than it did upon the Jews, for they would have murdered him without any colour of law or justice if the Romans had not protected him; but, however, they accused him as a criminal, before Felix the governor, and, demanding judgment against him, were, in effect delivering him prisoner into the hands of the Romans, when he desired no more than a fair and impartial trial by their own law. 3. He declares the judgment of the Roman governors concerning him, v. 18. They examined him, enquired into his case, heard what was to be said against him, and what he had to say for himself. The chief captain examined him, so did Felix, and Festus, and Agrippa, and they could find no cause of death in him; nothing appeared to the contrary but that he was an honest, quiet, conscientious, good man, and therefore they would never gratify the Jews with a sentence of death upon him; but, on the contrary, would have let him go, and have let him go on in his work too, and have given him no interruption, for they all heard him and liked his doctrine well enough. It was for the honour of Paul that those who most carefully examined his case acquitted him, and none condemned him but unheard, and such as were prejudiced against him. 4. He pleads the necessity he was under to remove himself and his cause to Rome; and that it was only in his own defence, and not with any design to recriminate, or exhibit a cross bill against the complainants, (v. 19): When the Jews spoke against it, and entered a caveat against his discharge, designing, if they could not have him condemned to die, yet to have him made a prisoner for life, he was constrained to appeal unto Cæsar, finding that the governors, one after another, stood so much in awe of the Jews that they could not discharge him, for fear of making him their enemies, which made it necessary for him to pray the assistance of the higher powers. This was all he aimed at in this appeal; not to accuse his nation, but only to vindicate himself. Every man has a right to plead in his own defence, who yet ought not to find fault with his neighbours. It is an invidious thing to accuse, especially to accuse a nation, such a nation. Paul made intercession for them, but never against them. The Roman government had at this time an ill opinion of the Jewish nation, as factious, turbulent, disaffected, and dangerous; and it had been an easy thing for a man with such a fluent tongue as Paul had, a citizen of Rome, and so injured as he was, to have exasperated the emperor against the Jewish nation. But Paul would not for ever so much do such a thing; he was for making the best of every body, and not making bad worse. 5. He puts his sufferings upon the true footing, and gives them such an account of the reason of them as should engage them not only not to join with his persecutors against him, but to concern themselves for him, and to do what they could on his behalf (v. 20): "For this cause I have called for you, not to quarrel with you, for I have no design to incense the government against you, but to see you and speak with you as my countrymen, and men that I would keep up a correspondence with, because for the hope of Israel I am bound with this chain." He carried the mark of his imprisonment about with him, and probably was chained to the soldier that kept him; and it was, (1.) Because he preached that the Messiah was come, who was the hope of Israel, he whom Israel hoped for. "Do not all the Jews agree in this, that the Messiah will be the glory of his people Israel? And therefore he is to be hoped for, and this Messiah I preach, and prove he is come. They would keep up such a hope of a Messiah yet to come as must end in a despair of him; I preach such a hope in a Messiah already come as must produce a joy in him." (2.) Because he preached that the resurrection of the dead would come. This also was the hope of Israel; so he had called it, ch. xxiii. 6; xxiv. 15; xxvi. 6, 7. "They would have you still expect a Messiah that would free you from the Roman yoke, and make you great and prosperous upon earth, and it is this that occupies their thoughts; and they are angry at me for directing their expectations to the great things of another world, and persuading them to embrace a Messiah who will secure those to them, and not external power and grandeur. I am for bringing you to the spiritual and eternal blessedness upon which our fathers by faith had their eye, and this is what they hate me for,--because I would take you off from that which is the cheat of Israel, and will be its shame and ruin, the notion of a temporal Messiah, and lead you to that which is the true and real hope of Israel, and the genuine sense of all the promises made to the fathers, a spiritual kingdom of holiness and love set up in the hearts of men, to be the pledge of, and preparative for, the joyful resurrection of the dead and the life of the world to come."

II. What was their reply. They own, 1. That they had nothing to say in particular against him; nor had any instructions to appear as his prosecutors before the emperor, either by letter or word of mouth (v. 21): "We have neither received letters out of Judea concerning thee (have no orders to prosecute thee) nor have any of the brethren of the Jewish nation that have lately come up to Rome (as many occasions drew the Jews thither now that their nation was a province of that empire) shown or spoken any harm of thee." This was very strange, that that restless and inveterate rage of the Jews which had followed Paul wherever he went should not follow him to Rome, to get him condemned there. Some think they told a lie here, and had orders to prosecute him, but durst not own it, being themselves obnoxious to the emperor's displeasure, who though he had not, like his predecessors, banished them all from Rome, yet gave them no countenance there. But I am apt to think that what they said was true, and Paul now found he had gained the point he aimed at in appealing to Cæsar, which was to remove his cause into a court to which they durst not follow it. This was David's policy, and it was his security (1 Sam. xxvii. 1): There is nothing better for me than to escape into the land of the Philistines, and Saul shall despair of me, to seek me any more in any coasts of Israel; so shall I escape out of his hands: and it proved so, v. 4. When Saul heard that David had fled to Gath, he sought no more again for him. Thus did Paul by his appeal: he fled to Rome, where he was out of their reach; and they said, "Even let him go." 2. That they desired to know particularly concerning the doctrine he preached, and the religion he took so much pains to propagate in the face of so much opposition (v. 22): "We desire to hear of thee what thou thinkest--ha phroneis what thy opinions or sentiments are, what are those things which thou art so wise about, and hast such a relish of and such a zeal for; for, though we know little else of Christianity, we know it is a sect every where spoken against." Those who said this scornful spiteful word of the Christian religion were Jews, the chief of the Jews at Rome, who boasted of their knowledge (Rom. ii. 17), and yet this was all they knew concerning the Christian religion, that it was a sect every where spoken against. They put it into an ill name, and then ran it down. (1.) They looked upon it to be a sect, and this was false. True Christianity establishes that which is of common concern to all mankind, and is not built upon such narrow opinions and private interests as sects commonly owe their original to. It aims at no worldly benefit or advantage as sects do; but all its gains are spiritual and eternal. And, besides, it has a direct tendency to the uniting of the children of men, and not the dividing of them, and setting them at variance, as sects have. (2.) They said it was every where spoken against, and this was too true. All that they conversed with spoke against it, and therefore they concluded every body did: most indeed did. It is, and always has been, the lot of Christ's holy religion to be every where spoken against.
Adam Clarke: Commentary on the Bible - 1831
28:17: Paul called the chief of the Jews together - We have already seen, in Act 18:2, that Claudius had commanded all Jews to depart from Rome; see the note there: but it seems they were permitted to return very soon; and, from this verse, it appears that there were then chiefs, probably of synagogues, dwelling at Rome.
I have committed nothing - Lest they should have heard and received malicious reports against him, he thought it best to state his own case.
Albert Barnes: Notes on the Bible - 1834
28:17: Paul called the chief of the Jews - He probably had two objects in this: one was to vindicate himself from the suspicion of crime, or to convince them that the charges alleged against him were false; and the other, to explain to them the gospel of Christ. In accordance with his custom everywhere, he seized the earliest opportunity of making the gospel known to his own countrymen; and he naturally supposed that charges highly unfavorable to his character had been sent forward against him to the Jews at Rome by those in Judea.
Against the people - Against the Jews, Act 24:12.
Or customs ... - The religious rites of the nation. See the notes on Act 6:14.
Was I delivered prisoner ... - By the Jews, Act 21:33, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:17: though: Act 23:1-11, Act 24:10-16, Act 25:8, Act 25:10; Gen 40:15
was: Act 21:33-40, Act 23:33
Geneva 1599
28:17 (10) And it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men [and] brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans.
(10) Paul in every place remembers himself to be an apostle.
John Gill
28:17 And it came to pass, that after three days,.... From his first coming to Rome, when he had hired himself a house, or lodging, and was settled in it, and was rested from the fatigue of his voyage and journey:
Paul called the chief of the Jews together: he sent to the principal men among them; for though the Jews, were expelled from Rome in the reign of Claudius, they were now returned, and had their liberty of residing there; very likely by means of Poppea, Nero's concubine, who favoured the Jews: but whether they had a synagogue, and these men were the chief and leading men in it, the doctors, rulers, and officers of it, are things not certain; however, these the apostle desired to come to him where he was, for whether he had the liberty of going about where he would, the soldier attending him, is not so clear a point:
and when they were come together; to his house, or lodging:
he said unto them, men and brethren: which was the usual form of address with the Jews; see Acts 7:2.
Though I have committed nothing against the people and customs of our fathers; meaning he had said nothing disrespectfully of the people of the Jews; nor had done anything to the prejudice of their temporal, spiritual, and eternal good, but just the reverse; nor had he said or done anything contrary to the laws and customs enjoined the Jews by Moses, even those that were of a ceremonial nature; for though he had everywhere declared that the Gentiles were not obliged to an obedience to them, yet he did not dissuade the Jews from the use of them; and oftentimes complied with them himself, things he had been charged with:
yet was I delivered prisoner from Jerusalem into the hands of the Romans; he was first seized by the Jews in the temple of Jerusalem, and then fell into the hands of Lysias, the chief captain; who bound him, and by whom he was sent to Caesarea, where he was retained a prisoner both by Felix and Festus, Roman governors.
John Wesley
28:17 And after three days - Given to rest and prayer, Paul called the chief of the Jews together - He always sought the Jews first; but being now bound, he could not so conveniently go round to them. Though I have done nothing - Seeing him chained, they might have suspected he had. Therefore he first obviates this suspicion.
Robert Jamieson, A. R. Fausset and David Brown
28:17 Paul called the chief of the Jews together--Though banished from the capital by Claudius, the Jews enjoyed the full benefit of the toleration which distinguished the first period of Nero's reign, and were at this time in considerable numbers, wealth, and influence settled at Rome. We have seen that long before this a flourishing Christian Church existed at Rome, to which Paul wrote his Epistle (see on Acts 20:3), and the first members of which were probably Jewish converts and proselytes. (See Introduction to Romans.)
yet was I delivered prisoner from Jerusalem into the hands of the Romans--the Roman authorities, Felix and Festus.
28:1828:18: Որք իբրեւ դատեցանն զիս, կամեցան արձակե՛լ, վասն եւ ո՛չ մի ինչ վնաս մահու գտանելոյ յիս[2874]։ [2874] Ոմանք. Դատեցան զիս։
18. որոնք, երբ ինձ դատեցին, ուզեցին ազատ արձակել, որովհետեւ իմ մէջ մահուան արժանի ոչ մի յանցանք չգտան:
18 Որոնք երբ զիս քննեցին, ուզեցին որ արձակեն, վասն զի իմ վրաս մեռնելու յանցանք մը չկար։
Որք իբրեւ դատեցան զիս, կամեցան արձակել, վասն եւ ոչ մի ինչ վնաս մահու գտանելոյ յիս:

28:18: Որք իբրեւ դատեցանն զիս, կամեցան արձակե՛լ, վասն եւ ո՛չ մի ինչ վնաս մահու գտանելոյ յիս[2874]։
[2874] Ոմանք. Դատեցան զիս։
18. որոնք, երբ ինձ դատեցին, ուզեցին ազատ արձակել, որովհետեւ իմ մէջ մահուան արժանի ոչ մի յանցանք չգտան:
18 Որոնք երբ զիս քննեցին, ուզեցին որ արձակեն, վասն զի իմ վրաս մեռնելու յանցանք մը չկար։
zohrab-1805▾ eastern-1994▾ western am▾
28:1818: Они, судив меня, хотели освободить, потому что нет во мне никакой вины, достойной смерти;
28:18  οἵτινες ἀνακρίναντές με ἐβούλοντο ἀπολῦσαι διὰ τὸ μηδεμίαν αἰτίαν θανάτου ὑπάρχειν ἐν ἐμοί·
28:18. οἵτινες (which-ones) ἀνακρίναντές ( having-separated-up ) με (to-me) ἐβούλοντο ( they-were-purposing ) ἀπολῦσαι (to-have-loosed-off) διὰ (through) τὸ (to-the-one) μηδεμίαν (to-lest-moreover-one) αἰτίαν (to-an-appealing-unto) θανάτου (of-a-death) ὑπάρχειν (to-first-under) ἐν (in) ἐμοί: (unto-ME)
28:18. qui cum interrogationem de me habuissent voluerunt me dimittere eo quod nulla causa esset mortis in meWho, when they had examined me, would have released me, for that there was no cause of death in me.
18. who, when they had examined me, desired to set me at liberty, because there was no cause of death in me.
28:18. And after they held a hearing about me, they would have released me, because there was no case for death against me.
28:18. Who, when they had examined me, would have let [me] go, because there was no cause of death in me.
Who, when they had examined me, would have let [me] go, because there was no cause of death in me:

18: Они, судив меня, хотели освободить, потому что нет во мне никакой вины, достойной смерти;
28:18  οἵτινες ἀνακρίναντές με ἐβούλοντο ἀπολῦσαι διὰ τὸ μηδεμίαν αἰτίαν θανάτου ὑπάρχειν ἐν ἐμοί·
28:18. qui cum interrogationem de me habuissent voluerunt me dimittere eo quod nulla causa esset mortis in me
Who, when they had examined me, would have released me, for that there was no cause of death in me.
28:18. And after they held a hearing about me, they would have released me, because there was no case for death against me.
28:18. Who, when they had examined me, would have let [me] go, because there was no cause of death in me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
28:18: When they had examined me ... - -27; Acts 25; Act 26:31-32.
No cause of death - No crime worthy of death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:18: Act 22:24, Act 22:25, Act 22:30, Act 24:10, Act 24:22, Act 25:7, Act 25:8, Act 26:31
John Gill
28:18 Who when they had examined me,.... About the things laid to his charge, had heard what his accusers had to object to him, and the defence he made for himself:
would have let me go; released him from his bonds, and set him at liberty to go where he pleased:
because there was no cause of death in me; no crime proved upon him, which was worthy of death; and this was the sense of Lysias the chief captain, and of Felix and Festus the Roman governors, and of King Agrippa.
28:1928:19: ՚Ի հակառակել Հրէիցն, հարկ եղեւ բողոքել ՚ի կայսր. ի՛բր ո՛չ եթէ զազգէն իմմէ ունէի ինչ չարախօսել[2875]։ [2875] Ոմանք. ՚Ի հակառակելն Հրէից... իբրեւ ո՛չ թէ զազ՛՛։
19. Բայց երբ հրեաները հակառակ խօսեցին, հարկ եղաւ կայսրին բողոքել. բայց ոչ նրա համար, որ իմ ազգի դէմ չարախօսելու բան ունէի:
19 Բայց երբ Հրեաները հակառակ կեցան, պէտք եղաւ որ Կայսրին բողոքեմ, ո՛չ թէ իմ ազգիս դէմ ամբաստանութիւն մը ունեցողի պէս։
Ի հակառակել Հրէիցն` հարկ եղեւ բողոքել ի կայսր, իբր ոչ եթէ զազգէն իմմէ ունէի ինչ չարախօսել:

28:19: ՚Ի հակառակել Հրէիցն, հարկ եղեւ բողոքել ՚ի կայսր. ի՛բր ո՛չ եթէ զազգէն իմմէ ունէի ինչ չարախօսել[2875]։
[2875] Ոմանք. ՚Ի հակառակելն Հրէից... իբրեւ ո՛չ թէ զազ՛՛։
19. Բայց երբ հրեաները հակառակ խօսեցին, հարկ եղաւ կայսրին բողոքել. բայց ոչ նրա համար, որ իմ ազգի դէմ չարախօսելու բան ունէի:
19 Բայց երբ Հրեաները հակառակ կեցան, պէտք եղաւ որ Կայսրին բողոքեմ, ո՛չ թէ իմ ազգիս դէմ ամբաստանութիւն մը ունեցողի պէս։
zohrab-1805▾ eastern-1994▾ western am▾
28:1919: но так как Иудеи противоречили, то я принужден был потребовать суда у кесаря, впрочем не с тем, чтобы обвинить в чем-либо мой народ.
28:19  ἀντιλεγόντων δὲ τῶν ἰουδαίων ἠναγκάσθην ἐπικαλέσασθαι καίσαρα, οὐχ ὡς τοῦ ἔθνους μου ἔχων τι κατηγορεῖν.
28:19. ἀντιλεγόντων ( of-ever-a-one-forthing ) δὲ (moreover) τῶν (of-the-ones) Ἰουδαίων ( of-Iouda-belonged ) ἠναγκάσθην (I-was-up-armed-to) ἐπικαλέσασθαι ( to-have-called-upon-unto ) Καίσαρα, (to-a-Kaisar,"οὐχ (not) ὡς (as) τοῦ (of-the-one) ἔθνους (of-a-nation) μου (of-me) ἔχων (holding) τι (to-a-one) κατηγορεῖν. (to-gather-down-unto)
28:19. contradicentibus autem Iudaeis coactus sum appellare Caesarem non quasi gentem meam habens aliquid accusareBut the Jews contradicting it, I was constrained to appeal unto Caesar: not that I had anything to accuse my nation of.
19. But when the Jews spake against it, I was constrained to appeal unto Caesar; not that I had aught to accuse my nation of.
28:19. But with the Jews speaking against me, I was constrained to appeal to Caesar, though it was not as if I had any kind of accusation against my own nation.
28:19. But when the Jews spake against [it], I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of.
But when the Jews spake against [it], I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of:

19: но так как Иудеи противоречили, то я принужден был потребовать суда у кесаря, впрочем не с тем, чтобы обвинить в чем-либо мой народ.
28:19  ἀντιλεγόντων δὲ τῶν ἰουδαίων ἠναγκάσθην ἐπικαλέσασθαι καίσαρα, οὐχ ὡς τοῦ ἔθνους μου ἔχων τι κατηγορεῖν.
28:19. contradicentibus autem Iudaeis coactus sum appellare Caesarem non quasi gentem meam habens aliquid accusare
But the Jews contradicting it, I was constrained to appeal unto Caesar: not that I had anything to accuse my nation of.
28:19. But with the Jews speaking against me, I was constrained to appeal to Caesar, though it was not as if I had any kind of accusation against my own nation.
28:19. But when the Jews spake against [it], I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: "Иудеи противоречили..." - характерная черта, дополняющая рассказ Дееписателя о суде Павла пред Фестом (гл. XXV). Дело представляется яснее так: после сказанного Павлом пред Фестом (XXV:8) прокуратор изъявил желание освободить его, но иудеи воспротивились (XXVIII:19), и тогда Фест, угождая им, предлагает Павлу судиться в Иерусалиме (XXV:9), в ответ на что Павел предпочитает потребовать суда Кесарева (XXV:11).
Albert Barnes: Notes on the Bible - 1834
28:19: The Jews spake against it - Against my being set at liberty.
I was constrained - By a regard to my own safety and character.
To appeal unto Caesar - See the notes on Act 25:11.
Not that I had aught ... - I did it for my own preservation and safety, not that I wished to accuse my countrymen. Paul had been unjustly accused and injured; yet, with the true spirit of the Christian religion, he here says that he cherished no unkind feelings toward those who had done him wrong.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:19: I was: Act 25:10-12, Act 25:21, Act 25:25, Act 26:32
not: Rom 12:19-21; Pe1 2:22, Pe1 2:23
Geneva 1599
28:19 (11) But when the Jews spake against [it], I was constrained to appeal unto Caesar; not that I had ought to accuse my nation of.
(11) We may use the means which God gives us, but in such a way that we seek the glory of God, and not of ourselves.
John Gill
28:19 But when the Jews spake against it,.... His being cleared and dismissed, and desired he might be sent back to Jerusalem, to be tried and judged there, to which Festus seemed inclined:
I was constrained to appeal to Caesar; to prevent the design of the Jews upon him, which was to way lay him and kill him, or by what ways they could, right or wrong, take away his life; and to provide for his own safety:
not that I had ought to accuse my nation of; meaning, that he had no ill design in this appeal against his country, to expose them, and bring them under reproach and censure, but to vindicate himself, defend his own innocence, and preserve his character and life; suggesting, that what he did was not of choice, but by constraint, and with reluctance; being no friend to Heathen tribunals, nor any enemy to the Jewish nation.
John Wesley
28:19 When the Jews opposed it - He speaks tenderly of them, not mentioning their repeated attempts to murder him. Not that I had any thing to accuse my nation of - Not that I had any design to accuse others, but merely to defend myself.
Robert Jamieson, A. R. Fausset and David Brown
28:19 I was constrained to appeal . . . not that I had aught to accuse my nation of--"I am here not as their accuser, but as my own defender, and this not of choice but necessity." His object in alluding thus gently to the treatment he had received from the Jews was plainly to avoid whatever might irritate his visitors at the first; especially as he was not aware whether any or what information against him had reached their community.
28:2028:20: Վասն այսր պատճառանաց աղաչեցի զձեզ՝ տեսանել եւ խօսել. քանզի վասն յուսո՛յն Իսրայէլի կա՛մ ՚ի շղթայս յայսոսիկ[2876]։ [2876] Ոմանք. ՚Ի շղթայսս յայսոսիկ։
20. Այս պատճառով է, որ խնդրեցի ձեզ՝ տեսնելու եւ խօսելու համար, քանի որ Իսրայէլի յոյսի համար է, որ այս շղթաների մէջ եմ գտնւում»:
20 Ուստի այս պատճառաւ աղաչեցի որ ձեզ տեսնեմ ու ձեզի խօսիմ. վասն զի Իսրայէլի յոյսին համար ես այս շղթան վրաս կը կրեմ»։
Վասն այսր պատճառանաց աղաչեցի զձեզ` տեսանել եւ խօսել. քանզի վասն յուսոյն Իսրայելի կամ ի շղթայս յայսոսիկ:

28:20: Վասն այսր պատճառանաց աղաչեցի զձեզ՝ տեսանել եւ խօսել. քանզի վասն յուսո՛յն Իսրայէլի կա՛մ ՚ի շղթայս յայսոսիկ[2876]։
[2876] Ոմանք. ՚Ի շղթայսս յայսոսիկ։
20. Այս պատճառով է, որ խնդրեցի ձեզ՝ տեսնելու եւ խօսելու համար, քանի որ Իսրայէլի յոյսի համար է, որ այս շղթաների մէջ եմ գտնւում»:
20 Ուստի այս պատճառաւ աղաչեցի որ ձեզ տեսնեմ ու ձեզի խօսիմ. վասն զի Իսրայէլի յոյսին համար ես այս շղթան վրաս կը կրեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
28:2020: По этой причине я и призвал вас, чтобы увидеться и поговорить с вами, ибо за надежду Израилеву обложен я этими узами.
28:20  διὰ ταύτην οὗν τὴν αἰτίαν παρεκάλεσα ὑμᾶς ἰδεῖν καὶ προσλαλῆσαι, ἕνεκεν γὰρ τῆς ἐλπίδος τοῦ ἰσραὴλ τὴν ἅλυσιν ταύτην περίκειμαι.
28:20. διὰ (Through) ταύτην (to-the-one-this) οὖν (accordingly) τὴν (to-the-one) αἰτίαν (to-an-appealing-unto) παρεκάλεσα (I-called-beside-unto) ὑμᾶς (to-ye) ἰδεῖν (to-have-had-seen) καὶ (and) προσλαλῆσαι, (to-have-spoken-toward-unto,"εἵνεκεν (if-in-out-in) γὰρ (therefore) τῆς (of-the-one) ἐλπίδος (of-an-expectation) τοῦ (of-the-one) Ἰσραὴλ (of-an-Israel) τὴν (to-the-one) ἅλυσιν (to-an-un-loosing) ταύτην (to-the-one-this) περίκειμαι . ( I-situate-about )
28:20. propter hanc igitur causam rogavi vos videre et adloqui propter spem enim Israhel catena hac circumdatus sumFor this cause therefore I desired to see you and to speak to you. Because that for the hope of Israel, I am bound with this chain.
20. For this cause therefore did I entreat you to see and to speak with : for because of the hope of Israel I am bound with this chain.
28:20. And so, because of this, I requested to see you and to speak to you. For it is because of the hope of Israel that I am encircled with this chain.”
28:20. For this cause therefore have I called for you, to see [you], and to speak with [you]: because that for the hope of Israel I am bound with this chain.
For this cause therefore have I called for you, to see [you], and to speak with [you]: because that for the hope of Israel I am bound with this chain:

20: По этой причине я и призвал вас, чтобы увидеться и поговорить с вами, ибо за надежду Израилеву обложен я этими узами.
28:20  διὰ ταύτην οὗν τὴν αἰτίαν παρεκάλεσα ὑμᾶς ἰδεῖν καὶ προσλαλῆσαι, ἕνεκεν γὰρ τῆς ἐλπίδος τοῦ ἰσραὴλ τὴν ἅλυσιν ταύτην περίκειμαι.
28:20. propter hanc igitur causam rogavi vos videre et adloqui propter spem enim Israhel catena hac circumdatus sum
For this cause therefore I desired to see you and to speak to you. Because that for the hope of Israel, I am bound with this chain.
28:20. And so, because of this, I requested to see you and to speak to you. For it is because of the hope of Israel that I am encircled with this chain.”
28:20. For this cause therefore have I called for you, to see [you], and to speak with [you]: because that for the hope of Israel I am bound with this chain.
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: "По сей причине...", чтобы заявить о своей невинности и действительных целях обращения к суду Кесаря, "я и призвал вас...", предупреждая могущие возникнуть недоразумения и ложные представления дела. Не враг я народа и закона, как бы говорит апостол, напротив - "за надежду Израилеву обложен я сими узами..." - (ср. XXVI:6). Его дело, таким образом, есть как бы дело целого народа, хранителя Божественных обетований.
Adam Clarke: Commentary on the Bible - 1831
28:20: For the hope of Israel I am bound, etc. - As if he had said: This, and this alone, is the cause of my being delivered into the hands of the Romans; I have proclaimed Jesus as the Messiah; have maintained that though he was crucified by the Jews, yet he rose again from the dead; and, through him, I have preached the general resurrection of mankind: this all Israel professes to hope for; and yet it is on this account that the Jews persecute me. Both the Messiah and the resurrection might be said to be the hope of Israel; and it is hard to tell which of them is here meant: see Act 13:6; Act 24:15, Act 24:21; Act 26:6. It is certain that, although the Jews believed in the general resurrection, yet they did not credit it in the manner in which Paul preached it; for he laid the foundation of the general resurrection on the resurrection of Christ.
Albert Barnes: Notes on the Bible - 1834
28:20: Because that for the hope of Israel - On account of the hope which the Jews cherish of the coming of the Messiah; of the resurrection; and of the future state. See this explained in the notes on Act 23:6.
I am bound with this chain - See the notes on Act 26:29. Probably he was attached constantly to a soldier by a chain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:20: this cause: Act 28:17, Act 10:29, Act 10:33
for the: Act 23:6, Act 24:15, Act 26:6, Act 26:7
this chain: That is, the chain with which he was bound to the "soldier that kept him" (Act 28:16); a mode of custody which Dr. Lardner has shown was in use among the Romans. It is in exact conformity, therefore, with the truth of St. Paul's situation at this time, that he declares himself to be "an ambassador in a chain," εν [Strong's G1722], αλυσει [Strong's G254], (Eph 6:20); and the exactness is the more remarkable, as αλυσις [Strong's G254], a chain is no where used in the singular number to express any other kind of custody. Act 26:29; Eph 3:1, Eph 4:1, Eph 6:20; Phi 1:13; Col 4:18; Ti2 1:10, Ti2 2:9; Plm 1:10, Plm 1:13
John Gill
28:20 For this cause therefore have I called for you,.... To let them know the true state of his case; that though he was a prisoner, it was not for any crime he had done, much less any of a capital nature; and that as he was no scandal to his country, so neither did he intend to raise any against it, or say or do anything which might bring it into contempt and danger: as well as
to see you and speak with you; and keep up and maintain a free and friendly conversation together:
because that for the hope of Israel I am bound with this chain; which was then upon him, and he pointed to; the true reason of which was, because he had preached that the Messiah the tribes of Israel were hoping and waiting for, and who is the only solid foundation of the hope of eternal life and salvation, was already come; and that he had suffered and died, and rose again from the dead, and that Jesus of Nazareth was he; see Jer 14:8. And this title well agrees with Jesus Christ, who in the New Testament is called "our hope", and "the hope of glory", Ti1 1:1, and he is the hope of every Israelite indeed, of every sensible sinner, of every regenerated person, whether Jew or Gentile; and such are encouraged to hope in him for grace here, and glory hereafter: and whereas they see themselves lost and undone, and that there is no salvation for them by their own works, and that there is salvation in Christ, they are directed and encouraged to hope in him for it; because it is a work finished by him, and is complete in him; it is of free grace and favour bestowed; it is wrought out for the chief of sinners; and such as they themselves are, are invited by himself to look to him for it; and the Gospel declaration is, that whoever believes in him shall be saved: they see themselves to be sinners, and that there is no hope of the forgiveness of their sins from an absolute God, or the absolute mercy of God out of Christ, but that the blood of Christ was shed for the remission of sins, and that God, for Christ's sake, does forgive sins: wherefore they hope in him for it; to which they are encouraged by the proclamation of the grace of God, as a forgiving God in Christ; by the promises of forgiveness in the covenant of grace; by the Gospel declaration of it; by its being entirely of free grace, through the blood of Christ; and by the many instances of the worst of sinners who have been favoured with it: these Israelites, indeed, also see themselves unrighteous creatures, and that they cannot be justified before God by works of righteousness done by them; but that there is a righteousness wrought out by Christ, which is acceptable and well pleasing to God; is freely bestowed on men, and is imputed to all sorts of men, even to the ungodly; wherefore they hope in him for it, and lay hold on this object of hope set before them: in a word, they have hope of eternal life on his account, that being the gift of God through him; and it being the will of God, that whoever believes in him should have it; and it being in the power and right of Christ to bestow it; and they having also his Spirit as the earnest and pledge of it; as well as have his righteousness as their title to it, his grace as their meetness for it, and have a share both in his intercession and in his preparations of it: moreover, the apostle taught that there would be a general resurrection of the dead, upon which would succeed a state of everlasting happiness for the righteous; and which was the hope of the tribes of Israel in common, especially of every Israelite indeed: now these things had irritated the carnal Jews against him, who could not rest till they had been the means of bringing him into the condition he now was; nor were they content with this, without having his life.
John Wesley
28:20 The hope of Israel - What Israel hopes for, namely, the Messiah and the resurrection.
Robert Jamieson, A. R. Fausset and David Brown
28:20 For this cause . . . have I called for you . . . because . . . for the hope of Israel--(See on Acts 26:6-7).
I am bound with this chain--"This cause is not so much mine as yours; it is the nation's cause; all that is dear to the heart and hope of Israel is bound up with this case of mine." From the touching allusions which the apostle makes to his chains, before Agrippa first, and here before the leading members of the Jewish community at Rome, at his first interview with them, one would gather that his great soul felt keenly his being in such a condition; and it is to this keenness of feeling, under the control of Christian principle, that we owe the noble use which he made of it in these two cases.
28:2128:21: Եւ նոքա ասեն ցնա. Մեք ո՛չ թուղթս ինչ վասն քո ընկալաք ՚ի Հրէից, եւ ո՛չ եկեալ ոք յեղբարց պատմեաց՝ կամ խօսեցաւ ինչ վասն քո չարութիւն[2877]։ [2877] Այլք. Ընկալաք ՚ի Հրէաստանէ, եւ ո՛չ եկեալ։ Ոմանք. Եւ կամ խօսեցաւ չարութիւն վասն քո։
21. Եւ նրանք ասացին նրան. «Մենք քո մասին Հրէաստանից ոչ մի նամակ չենք ստացել. մեր եղբայրներից էլ ոչ ոք չի եկել ու վատ բան չի պատմել կամ խօսել քո մասին:
21 Անոնք ալ ըսին իրեն. «Մենք քու վրայովդ Հրէաստանէն ո՛չ թուղթեր առինք եւ ո՛չ եղբայրներէն մէկը հոս գալով՝ քու վրայովդ չարութիւն մը պատմեց կամ խօսեցաւ։
Եւ նոքա ասեն ցնա. Մեք ո՛չ թուղթս ինչ վասն քո ընկալաք ի Հրէաստանէ, եւ ո՛չ եկեալ ոք յեղբարց պատմեաց կամ խօսեցաւ ինչ վասն քո չարութիւն:

28:21: Եւ նոքա ասեն ցնա. Մեք ո՛չ թուղթս ինչ վասն քո ընկալաք ՚ի Հրէից, եւ ո՛չ եկեալ ոք յեղբարց պատմեաց՝ կամ խօսեցաւ ինչ վասն քո չարութիւն[2877]։
[2877] Այլք. Ընկալաք ՚ի Հրէաստանէ, եւ ո՛չ եկեալ։ Ոմանք. Եւ կամ խօսեցաւ չարութիւն վասն քո։
21. Եւ նրանք ասացին նրան. «Մենք քո մասին Հրէաստանից ոչ մի նամակ չենք ստացել. մեր եղբայրներից էլ ոչ ոք չի եկել ու վատ բան չի պատմել կամ խօսել քո մասին:
21 Անոնք ալ ըսին իրեն. «Մենք քու վրայովդ Հրէաստանէն ո՛չ թուղթեր առինք եւ ո՛չ եղբայրներէն մէկը հոս գալով՝ քու վրայովդ չարութիւն մը պատմեց կամ խօսեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
28:2121: Они же сказали ему: мы ни писем не получали о тебе из Иудеи, ни из приходящих братьев никто не известил о тебе и не сказал чего-либо худого.
28:21  οἱ δὲ πρὸς αὐτὸν εἶπαν, ἡμεῖς οὔτε γράμματα περὶ σοῦ ἐδεξάμεθα ἀπὸ τῆς ἰουδαίας, οὔτε παραγενόμενός τις τῶν ἀδελφῶν ἀπήγγειλεν ἢ ἐλάλησέν τι περὶ σοῦ πονηρόν.
28:21. οἱ (The-ones) δὲ (moreover) πρὸς (toward) αὐτὸν (to-it) εἶπαν (they-said,"Ἡμεῖς (We) οὔτε (not-also) γράμματα (to-letters) περὶ (about) σοῦ (of-THEE) ἐδεξάμεθα ( we-received ) ἀπὸ (off) τῆς (of-the-one) Ἰουδαίας, (of-an-Ioudaia,"οὔτε (not-also) παραγενόμενός ( having-had-became-beside ,"τις (a-one) τῶν (of-the-ones) ἀδελφῶν ( of-brethrened ,"ἀπήγγειλεν (it-messaged-off) ἢ (or) ἐλάλησέν (it-spoke-unto) τι (to-a-one) περὶ (about) σοῦ (of-THEE) πονηρόν. (to-en-necessitated)
28:21. at illi dixerunt ad eum nos neque litteras accepimus de te a Iudaea neque adveniens aliquis fratrum nuntiavit aut locutus est quid de te malumBut they said to him: We neither received letters concerning thee from Judea: neither did any of the brethren that came hither relate or speak any evil of thee.
21. And they said unto him, We neither received letters from Judaea concerning thee, nor did any of the brethren come hither and report or speak any harm of thee.
28:21. But they said to him: “We have not received letters about you from Judea, nor have any of the other new arrivals among the brothers reported or spoken anything evil against you.
28:21. And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee.
And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee:

21: Они же сказали ему: мы ни писем не получали о тебе из Иудеи, ни из приходящих братьев никто не известил о тебе и не сказал чего-либо худого.
28:21  οἱ δὲ πρὸς αὐτὸν εἶπαν, ἡμεῖς οὔτε γράμματα περὶ σοῦ ἐδεξάμεθα ἀπὸ τῆς ἰουδαίας, οὔτε παραγενόμενός τις τῶν ἀδελφῶν ἀπήγγειλεν ἢ ἐλάλησέν τι περὶ σοῦ πονηρόν.
28:21. at illi dixerunt ad eum nos neque litteras accepimus de te a Iudaea neque adveniens aliquis fratrum nuntiavit aut locutus est quid de te malum
But they said to him: We neither received letters concerning thee from Judea: neither did any of the brethren that came hither relate or speak any evil of thee.
28:21. But they said to him: “We have not received letters about you from Judea, nor have any of the other new arrivals among the brothers reported or spoken anything evil against you.
28:21. And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee.
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
21-22: Речь Павла произвела заметное впечатление. "Они были так увлечены его речью, что стали оправдывать не только себя, но и единоплеменников своих..., как бы так говоря: ни через письмо, ни через людей они не сообщали нам о тебе ничего худого; впрочем, мы желали бы послушать тебя. А вместе с тем уже наперед высказывают свое мнение, прибавляя: о ереси сей известно нам, что о ней везде спорят. Не сказали: мы противоречим, но: о ней спорят, дабы отклонить от себя осуждение..." (Злат. ).
Adam Clarke: Commentary on the Bible - 1831
28:21: We neither received letters, etc. - This is very strange, and shows us that the Jews knew their cause to be hopeless, and therefore did not send it forward to Rome. They wished for an opportunity to kill Paul: and, when they were frustrated by his appeal to the emperor, they permitted the business to drop. Calmet supposes they had not time to send; but this supposition does not appear to be sufficiently solid: they might have sent long before Paul sailed; and they might have written officially by the vessel in which the centurion and the prisoners were embarked. But their case was hopeless; and they could not augur any good to themselves from making a formal complaint against the apostle at the emperor's throne.
Albert Barnes: Notes on the Bible - 1834
28:21: We neither received letters ... - Why the Jews in Judea had not forwarded the accusation against Paul to their brethren at Rome, that they might continue the prosecution before the emperor, is not known. It is probable that they regarded their cause as hopeless, and chose to abandon the prosecution. Paul had been acquitted successively by Lysias, Felix, Festus, and Agrippa; and as they had not succeeded in procuring his condemnation before them, they saw no prospect of doing it at Rome, and resolved, therefore, not to press the prosecution any further.
Neither any of the brethren that came - Any of the Jews. There was a very constant contact between Judea and Rome, but it seems that the Jews who had come before Paul had arrived had not mentioned his case, so as to prejudice them against him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:21: We: Exo 11:7; Isa 41:11, Isa 50:8, Isa 54:17
John Gill
28:21 And they said unto him,.... That is, the chief men of the Jews at Rome, whom Paul had called together, replied; either in a lying and dissembling way, or as expressing matter of fact; which last may be allowed:
we neither received letters out of Judea concerning thee: which was very much, that the high priest and sanhedrim had not wrote to the principal men of their religion at Rome; giving an account of the apostle, and his case unto them, in order to prejudice them against him, and to furnish them with charges and accusations; which if they could not prevail by them, so as to get him condemned by the emperor, yet might be a means of preventing any of their nation giving heed unto him, and embracing his sentiments and notions concerning Jesus of Nazareth:
neither any of the brethren that came from Jerusalem; or any part of Judea, to Rome; meaning not the Christian Jews, for these they would not call brethren; but those who were of the same religion as well as nation, whom it was usual with the Jews to call brethren:
shewed or spake any harm of thee; so that it looks as if they did make mention of him, but did not charge him with anything that was wicked and criminal: this they said, to show that they were not prejudiced against him by any person or means; and which carried in it a very considerable testimony of the apostle's innocence.
John Wesley
28:21 We have neither received letters concerning thee - There must have been a peculiar providence in this, nor has any of the brethren - The Jews, related - Professedly, in a set discourse, or spoke - Occasionally, in conversation, any evil of thee - How must the bridle then have been in their mouth!
Robert Jamieson, A. R. Fausset and David Brown
28:21 We neither received letters out of Judea concerning thee, &c.--We need not suppose (with THOLUCK and others) that there was any dishonest concealment here. The distinction made between himself, against whom they heard nothing, and his "sect," as "everywhere spoken against," is a presumption in favor of their sincerity; and there is ground to think that as the case took an unexpected turn by Paul's appealing to CÃ&brvbr;sar, so no information on the subject would travel from Jerusalem to Rome in advance of the apostle himself.
28:2228:22: Բայց աղաչեմք ՚ի քէ՛ն լսել՝ թէ զի՛նչ խորհիցիս. զի վասն հերձուածոյդ այդորիկ յա՛յտ իսկ է մեզ, զի ամենայն ուրեք հակառակութիւն կրէ[2878]։ [2878] Ոմանք. Յայտնի իսկ է մեզ։
22. Բայց խնդրում ենք քեզնից լսել, թէ ի՛նչ ես խորհում, քանի որ այդ հերձուածի մասին մեզ արդէն յայտնի է, որ ամենուրեք նրա դէմ հակառակութիւն կայ»:
22 Բայց կ’աղաչենք, որ քեզմէ լսենք թէ դուն ի՞նչ մտքի վրայ ես. վասն զի մենք այդ աղանդին վրայով տեղեկացած ենք, որ ամէն տեղ ատոր դէմ կը խօսին»։
Բայց աղաչեմք ի քէն լսել թէ զինչ խորհիցիս. զի վասն հերձուածոյդ այդորիկ յայտ իսկ է մեզ, զի ամենայն ուրեք հակառակութիւն կրէ:

28:22: Բայց աղաչեմք ՚ի քէ՛ն լսել՝ թէ զի՛նչ խորհիցիս. զի վասն հերձուածոյդ այդորիկ յա՛յտ իսկ է մեզ, զի ամենայն ուրեք հակառակութիւն կրէ[2878]։
[2878] Ոմանք. Յայտնի իսկ է մեզ։
22. Բայց խնդրում ենք քեզնից լսել, թէ ի՛նչ ես խորհում, քանի որ այդ հերձուածի մասին մեզ արդէն յայտնի է, որ ամենուրեք նրա դէմ հակառակութիւն կայ»:
22 Բայց կ’աղաչենք, որ քեզմէ լսենք թէ դուն ի՞նչ մտքի վրայ ես. վասն զի մենք այդ աղանդին վրայով տեղեկացած ենք, որ ամէն տեղ ատոր դէմ կը խօսին»։
zohrab-1805▾ eastern-1994▾ western am▾
28:2222: Впрочем желательно нам слышать от тебя, как ты мыслишь; ибо известно нам, что об этом учении везде спорят.
28:22  ἀξιοῦμεν δὲ παρὰ σοῦ ἀκοῦσαι ἃ φρονεῖς, περὶ μὲν γὰρ τῆς αἱρέσεως ταύτης γνωστὸν ἡμῖν ἐστιν ὅτι πανταχοῦ ἀντιλέγεται.
28:22. ἀξιοῦμεν (We-en-deem-belong) δὲ (moreover) παρὰ (beside) σοῦ (of-THEE) ἀκοῦσαι (to-have-heard) ἃ ( to-which ) φρονεῖς, (thou-center-unto,"περὶ (about) μὲν (indeed) γὰρ (therefore) τῆς (of-the-one) αἱρέσεως (of-a-lifting) ταύτης (of-the-one-this) γνωστὸν (acquaintable) ἡμῖν (unto-us) ἐστὶν (it-be) ὅτι (to-which-a-one) πανταχοῦ (of-all-areas) ἀντιλέγεται. (it-be-ever-a-one-forthed)
28:22. rogamus autem a te audire quae sentis nam de secta hac notum est nobis quia ubique ei contradiciturBut we desire to hear of thee what thou thinkest: for as concerning this sect, we know that it is every where contradicted.
22. But we desire to hear of thee what thou thinkest: for as concerning this sect, it is known to us that everywhere it is spoken against.
28:22. But we are asking to hear your opinions from you, for concerning this sect, we know that it is being spoken against everywhere.”
28:22. But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.
But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against:

22: Впрочем желательно нам слышать от тебя, как ты мыслишь; ибо известно нам, что об этом учении везде спорят.
28:22  ἀξιοῦμεν δὲ παρὰ σοῦ ἀκοῦσαι ἃ φρονεῖς, περὶ μὲν γὰρ τῆς αἱρέσεως ταύτης γνωστὸν ἡμῖν ἐστιν ὅτι πανταχοῦ ἀντιλέγεται.
28:22. rogamus autem a te audire quae sentis nam de secta hac notum est nobis quia ubique ei contradicitur
But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that it is every where contradicted.
28:22. But we are asking to hear your opinions from you, for concerning this sect, we know that it is being spoken against everywhere.”
28:22. But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.
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
28:22: For as concerning this sect - See the note on Act 24:14. A saying of Justin Martyr casts some light on this saying of the Jews: he asserts that the Jews not only cursed them in their synagogues, but they sent out chosen men from Jerusalem, to acquaint the world, and particularly the Jews everywhere, that the Christians were an atheistical and wicked sect, which should be detested and abhorred by all mankind. Justin Martyr, Dial. p. 234.
Albert Barnes: Notes on the Bible - 1834
28:22: What thou thinkest - What your belief is; or what are the doctrines of Christians respecting the Messiah.
This sect - The sect of Christians.
Spoken against - Particularly by Jews. This was the case then, and, to a great extent, is the case still. It has been the common lot of the followers of Christ to be spoken "against." Compare Act 24:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:22: for: Act 16:20, Act 16:21, Act 17:6, Act 17:7, Act 24:5, Act 24:6, Act 24:14; Luk 2:34; Pe1 2:12, Pe1 3:16, Pe1 4:14-16
sect: Act 5:17, Act 15:5, Act 26:5; Co1 11:19 *marg.
John Gill
28:22 But we desire to hear of thee what thou thinkest,.... What was his opinion and judgment, concerning the Messiah, whether he was come or not, and whether Jesus of Nazareth was he; and concerning other principles relating to him, embraced by the Christians; and what he had to say for the clearing up, proving, and confirming his sentiments about these things:
for as concerning this sect; or heresy, meaning the Christian religion: in saying so, they reproached it; for the Gospel, or Christian religion, is not an human device, the choice and option of man's free will, and what he pleases himself with, as an opinion and invention of his own, or of other men, as "heresy" signifies; but it is of God, and by revelation of Jesus Christ, and is a doctrine of the highest wisdom: nor does it deny or take away any fundamental article of true religion; either natural, as known by the Gentiles, or as revealed, with which the Jews were made acquainted, under the former dispensation; but establishes every such article, as the unity of the divine Being; the worship of the one only and true God of Israel, in a spiritual manner; the doctrine of the Messiah, his person, office, and grace; the resurrection of the dead, and eternal judgment; and therefore could not be chargeable with heresy: nor was it set up for any worldly gain, or popular applause, which are the things that authors and abettors of heresy have in view; nor was it designed to divide and separate persons from the true church of God, but to bring them to it, and unite them together in it; see Acts 24:14.
We know that everywhere it is spoken against; this they knew, both by letters they received, and by persons who came from different parts of the world; and which was fact, and was no other than what was foretold concerning Christ, that he should be a sign that should be spoken against, Lk 2:34; and which the apostle found true of the Gospel preached by him, both among Jews and Greeks; it being to the one a stumblingblock, and to the other foolishness, 1Cor 1:23, and especially it was contradicted and blasphemed everywhere by the Jews; these in all places opposed themselves to it, and spoke evil of it, and of its preachers and professors: Christ, the author, sum, and subject of the Christian religion, was spoken against in his person; his deity and divine sonship were denied, as they still are; and his offices, as prophet, priest, and King; yea, his actions, even his works of mercy to the bodies of men, by healing their diseases, his conversing with sinners for the good of their souls, the several miracles he wrought, and the whole series of his life and conversation, were blasphemed and evil spoken of: the doctrines of the Gospel in general were contradicted, as they now are by many, as absurd and irrational, and as tending to licentiousness; and in particular those which respect the Father of Christ, as being the Father of Christ, his everlasting love to the elect in him, and his distinguishing grace in the choice of them; and those which relate to Christ, as that he is truly God, and the Son of God, and to his sacrifice, satisfaction, and imputed righteousness; and also which concern the Spirit of God, as his deity and personality, and his operations on the souls of men; and such as relate to a future state, the resurrection of all the dead, and judgment to come: likewise the ordinances of the Christian religion, baptism and the Lord's supper, were despised and spoken against, and the professors of it treated as fools and wicked men; the reasons of all this are, because the Christian religion, and the doctrines of it, are not of men, are contrary to the lusts of men, and particularly to the pride of men; they subject them to reproach and persecution, and gather men out from among them.
John Wesley
28:22 This sect we know is every where spoken against - This is no proof at all of a bad cause, but a very probable mark of a good one.
Robert Jamieson, A. R. Fausset and David Brown
28:22 we desire--"deem it proper"
to hear of thee what thou thinkest--what are thy sentiments, views, &c. The apparent freedom from prejudice here expressed may have arisen from a prudent desire to avoid endangering a repetition of those dissensions about Christianity to which, probably, SUETONIUS alludes, and which had led to the expulsion of the Jews under Claudius [HUMPHRY]. See on Acts 18:2.
28:2328:23: Ժա՛մ եդեալ նմա օր մի, եկին ՚ի վանսն առ նա բազումք. որոց պատմէ՛ր վկայութեամբ զարքայութիւն Աստուծոյ. եւ հաւանեցուցանէ՛ր զնոսա վասն Յիսուսի՝ յօրինացն Մովսիսի եւ ՚ի մարգարէից՝ յայգուէ մինչեւ ցերեկոյ[2879]։ [2879] Ոմանք. Զարքայութիւնն Աստուծոյ։
23. Որոշակի օրուայ համար Պօղոսի հետ ժամադրուելուց յետոյ, նրա մօտ՝ նրա բնակարանը եկան բազում մարդիկ, որոնց նա առաւօտից մինչեւ երեկոյ բացատրում էր Աստծու արքայութիւնը եւ նրանց համոզում էր Յիսուսի մասին՝ վկայութիւն բերելով Մովսէսի օրէնքից եւ մարգարէներից:
23 Օր մը որոշելով, շատեր գացին իր բնակած տեղը, որոնց Աստուծոյ թագաւորութիւնը կը ծանուցանէր վկայութիւնով եւ կը համոզէր զանոնք Յիսուսին վրայով Մովսէսին օրէնքէն ու մարգարէներէն սորվիլ, առաւօտէն մինչեւ իրիկուն։
Ժամ եդեալ նմա օր մի, եկին ի վանսն առ նա բազումք, որոց պատմէր վկայութեամբ զարքայութիւն Աստուծոյ. եւ հաւանեցուցանէր զնոսա վասն Յիսուսի յօրինացն Մովսիսի եւ ի մարգարէից յայգուէ մինչեւ ցերեկոյ:

28:23: Ժա՛մ եդեալ նմա օր մի, եկին ՚ի վանսն առ նա բազումք. որոց պատմէ՛ր վկայութեամբ զարքայութիւն Աստուծոյ. եւ հաւանեցուցանէ՛ր զնոսա վասն Յիսուսի՝ յօրինացն Մովսիսի եւ ՚ի մարգարէից՝ յայգուէ մինչեւ ցերեկոյ[2879]։
[2879] Ոմանք. Զարքայութիւնն Աստուծոյ։
23. Որոշակի օրուայ համար Պօղոսի հետ ժամադրուելուց յետոյ, նրա մօտ՝ նրա բնակարանը եկան բազում մարդիկ, որոնց նա առաւօտից մինչեւ երեկոյ բացատրում էր Աստծու արքայութիւնը եւ նրանց համոզում էր Յիսուսի մասին՝ վկայութիւն բերելով Մովսէսի օրէնքից եւ մարգարէներից:
23 Օր մը որոշելով, շատեր գացին իր բնակած տեղը, որոնց Աստուծոյ թագաւորութիւնը կը ծանուցանէր վկայութիւնով եւ կը համոզէր զանոնք Յիսուսին վրայով Մովսէսին օրէնքէն ու մարգարէներէն սորվիլ, առաւօտէն մինչեւ իրիկուն։
zohrab-1805▾ eastern-1994▾ western am▾
28:2323: И, назначив ему день, очень многие пришли к нему в гостиницу; и он от утра до вечера излагал им [учение] о Царствии Божием, приводя свидетельства и удостоверяя их о Иисусе из закона Моисеева и пророков.
28:23  ταξάμενοι δὲ αὐτῶ ἡμέραν ἦλθον πρὸς αὐτὸν εἰς τὴν ξενίαν πλείονες, οἷς ἐξετίθετο διαμαρτυρόμενος τὴν βασιλείαν τοῦ θεοῦ πείθων τε αὐτοὺς περὶ τοῦ ἰησοῦ ἀπό τε τοῦ νόμου μωϊσέως καὶ τῶν προφητῶν ἀπὸ πρωῒ ἕως ἑσπέρας.
28:23. Ταξάμενοι ( Having-arranged ) δὲ (moreover) αὐτῷ (unto-it) ἡμέραν (to-a-day) ἦλθαν (they-came) πρὸς (toward) αὐτὸν (to-it) εἰς (into) τὴν (to-the-one) ξενίαν (to-a-guesting-unto) πλείονες , ( more-beyond ," οἷς ( unto-which ) ἐξετίθετο ( it-was-placing-out ) διαμαρτυρόμενος ( witnessing-through ) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) πείθων (conducing) τε (also) αὐτοὺς (to-them) περὶ (about) τοῦ (of-the-one) Ἰησοῦ (of-an-Iesous) ἀπό (off) τε (also) τοῦ (of-the-one) νόμου (of-a-parcelee) Μωυσέως (of-a-Mouseus) καὶ (and) τῶν (of-the-ones) προφητῶν (of-declarers-before) ἀπὸ (off) πρωὶ (unto-early) ἕως (unto-if-which) ἑσπέρας. (of-eveninged)
28:23. cum constituissent autem illi diem venerunt ad eum in hospitium plures quibus exponebat testificans regnum Dei suadensque eos de Iesu ex lege Mosi et prophetis a mane usque ad vesperamAnd when they had appointed him a day, there came very many to him unto his lodgings. To whom he expounded, testifying the kingdom of God and persuading them concerning Jesus, out of the law of Moses and the prophets, from morning until evening.
23. And when they had appointed him a day, they came to him into his lodging in great number; to whom he expounded , testifying the kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning till evening.
28:23. And when they had appointed a day for him, very many persons went to him at his guest quarters. And he discoursed, testifying to the kingdom of God, and persuading them about Jesus, using the law of Moses and the Prophets, from morning until evening.
28:23. And when they had appointed him a day, there came many to him into [his] lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and [out of] the prophets, from morning till evening.
And when they had appointed him a day, there came many to him into [his] lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and [out of] the prophets, from morning till evening:

23: И, назначив ему день, очень многие пришли к нему в гостиницу; и он от утра до вечера излагал им [учение] о Царствии Божием, приводя свидетельства и удостоверяя их о Иисусе из закона Моисеева и пророков.
28:23  ταξάμενοι δὲ αὐτῶ ἡμέραν ἦλθον πρὸς αὐτὸν εἰς τὴν ξενίαν πλείονες, οἷς ἐξετίθετο διαμαρτυρόμενος τὴν βασιλείαν τοῦ θεοῦ πείθων τε αὐτοὺς περὶ τοῦ ἰησοῦ ἀπό τε τοῦ νόμου μωϊσέως καὶ τῶν προφητῶν ἀπὸ πρωῒ ἕως ἑσπέρας.
28:23. cum constituissent autem illi diem venerunt ad eum in hospitium plures quibus exponebat testificans regnum Dei suadensque eos de Iesu ex lege Mosi et prophetis a mane usque ad vesperam
And when they had appointed him a day, there came very many to him unto his lodgings. To whom he expounded, testifying the kingdom of God and persuading them concerning Jesus, out of the law of Moses and the prophets, from morning until evening.
28:23. And when they had appointed a day for him, very many persons went to him at his guest quarters. And he discoursed, testifying to the kingdom of God, and persuading them about Jesus, using the law of Moses and the Prophets, from morning until evening.
28:23. And when they had appointed him a day, there came many to him into [his] lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and [out of] the prophets, from morning till evening.
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
23: "Очень многие..." - уже не одни знатнейшие приходят к Павлу в назначенный ими самими день.

"О Царствии Божием..." - т. е. об основании и утверждении его на земле пришедшим Мессию, Господом Иисусом Христом, конечно, с сообщением сведений о Его жизни, учении и деятельности, о Его страданиях, смерти, воскресении и вознесении, подтверждая и проверяя все это пророчествами о Мессии из Ветхого Завета (ср. XVII:3).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul at Rome.
23 And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening. 24 And some believed the things which were spoken, and some believed not. 25 And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, 26 Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: 27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. 28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. 29 And when he had said these words, the Jews departed, and had great reasoning among themselves.

We have here a short account of a long conference which Paul had with the Jews at Rome about the Christian religion. Though they were so far prejudiced against it, because it was every where spoken against, as to call it a sect, yet they were willing to give it a hearing, which was more than the Jews at Jerusalem would do. It is probable that these Jews at Rome, being men of larger acquaintance with the world and more general conversation, were more free in their enquiries than the bigoted Jews at Jerusalem were, and would not answer this matter before they heard it.

I. We are here told how Paul managed this conference in defence of the Christian religion. The Jews appointed the time, a day was set for this dispute, that all parties concerned might have sufficient notice, v. 23. Those Jews seemed well disposed to receive conviction, and yet it did not prove that they all were so. Now when the day came,

1. There were many got together to Paul. Though he was a prisoner and could not come out to them, yet they were willing to come to him to his lodging. And the confinement he was now under, if duly considered, instead of prejudicing them against his doctrine, ought to confirm it to them; for it was a sign not only that he believed it, but that he thought it worth suffering for. One would visit such a man as Paul in his prison rather than not have instruction from him. And he made room for them in his lodging, not fearing to give offence to the government, so that he might do good to them.

2. He was very large and full in his discourse with them, seeking their conviction more than his own vindication. (1.) He expounded, or explained, the kingdom of God to them,--showed them the nature of that kingdom and the glorious purposes and designs of it, that it is heavenly and spiritual, seated in the minds of men, and shines not in external pomp, but in purity of heart and life. That which kept the Jews in their unbelief was a misunderstanding of the kingdom of God, as if it came with observation; let but that be expounded to them, and set in a true light, and they will be brought into obedience to it. (2.) He not only expounded the kingdom of God, but he testified it,--plainly declared it to them, and confirmed it by incontestable proofs, that the kingdom of God by the Messiah's administration was come, and was now set up in the world. He attested the extraordinary powers in the kingdom of grace by which bore his testimony to it from his own experience of its power and influence upon him, and the manner of his being brought into subjection to it. (3.) He not only expounded and testified the kingdom of God, but he persuaded them, urged it upon their consciences and pressed them with all earnestness to embrace the kingdom of God, and submit to it, and not to persist in an opposition to it. He followed his doctrine (the explication and confirmation of it) with a warm and lively application to his hearers, which is the most proper and profitable method of preaching. (4.) He persuaded them concerning Jesus. The design and tendency of his whole discourse were to bring them to Christ, to convince them of his being the Messiah, and to engage them to believe in him as he is offered in the gospel. He urged upon them, ta peri tou Iesou--the things concerning Jesus, the prophecies of him, which he read to them out of the law of Moses and out of the prophets, as pointing at the Messiah, and showed how they had all had their accomplishment in this Jesus. They being Jews, he dealt with them out of the scriptures of the Old Testament, and demonstrated that these were so far from making against Christianity that they were the great proofs of it; so that, if we compare the history of the New Testament with the prophecy of the Old, we must conclude that this Jesus is he that should come, and we are to look for no other.

3. He was very long; for he continued his discourse, and it should seem to have been a continued discourse, from morning till evening; perhaps it was a discourse eight or ten hours long. The subject was curious--he was full of it--it was of vast importance--he was in good earnest, and his heart was upon it--he knew not when he should have such another opportunity, and therefore, without begging pardon for tiring their patience, he kept them all day; but it is probable that he spent some of the time in prayer with them and for them.

II. What was the effect of this discourse. One would have thought that so good a cause as that of Christianity, and managed by such a skilful hand as Paul's, could not but carry the day, and that all the hearers would have yielded to it presently; but it did not prove so: the child Jesus is set for the fall of some and the rising again of others, a foundation stone to some and a stone of stumbling to others. 1. They did not agree among themselves, v. 25. Some of them thought Paul was in the right, others would not admit it. This is that division which Christ came to send, that fire which he came to kindle, Luke xii. 49, 51. Paul preached with a great deal of plainness and clearness, and yet his hearers could not agree about the sense and evidence of what he preached. 2. Some believed the things that were spoken, and some believed not, v. 24. There was the disagreement. Such as this has always been the success of the gospel; to some it has been a savour of life unto life, to others a savour of death unto death. Some are wrought upon by the word, and others hardened; some receive the light, and others shut their eyes against it. So it was among Christ's hearers, and the spectators of his miracles, some believed and some blasphemed. If all had believed, there had been no disagreement; so that all the blame of the division lay upon those who would not believe.

III. The awakening word which Paul said to them at parting. He perceived by what they muttered that there were many among them, and perhaps the greater part, that were obstinate, and would not yield to the conviction of what he said; and they were getting up to be gone, they had had enough of it: "Hold," says Paul, "take one word with you before you go, and consider of it when you come home: what do you think will be the effect of your obstinate infidelity? What will you do in the end hereof? What will it come to?"

1. "You will by the righteous judgment of God be sealed up under unbelief. You harden your own hearts, and God will harden them as he did Pharaoh's'; and this is what was prophesied of concerning you. Turn to that scripture (Isa. vi. 9, 10), and read it seriously, and tremble lest the case there described should prove to be your case." As there are in the Old Testament gospel promises, which will be accomplished in all that believe, so there are gospel threatenings of spiritual judgments, which will be fulfilled in those that believe not; and this is one. It is part of the commission given to Isaiah the prophet; he is sent to make those worse that would not be made better. Well spoke the Holy Ghost by Esaias the prophet unto our fathers. What was spoken by JEHOVAH is here said to be spoken by the Holy Ghost, which proves that the Holy Ghost is God; and what was spoken to Isaiah is here said to be spoken by him to their fathers, for he was ordered to tell the people what God said to him; and, though what is there said had in it much of terror to the people and of grief to the prophet, yet it is here said to be well spoken. Hezekiah said concerning a message of wrath, Good is the word of the Lord which thou hast spoken, Isa. xxxix. 8. And he that believes not shall be damned is gospel, as well as, He that believes shall be saved, Mark xvi. 16. Or this may be explained by that of our Saviour (Matt. xv. 7), "Well did Esaias prophesy of you. The Holy Ghost said to your fathers, that which would be fulfilled in you, Hearing you shall hear, and shall not understand." (1.) "That which was their great sin against God is yours; and that is this, you will not see. You shut your eyes against the most convincing evidence possible, and will not admit the conclusion, though you cannot deny the premises: Your eyes you have closed," v. 27. This intimates an obstinate infidelity, and a willing slavery to prejudice. "As your fathers would not see God's hand lifted up against them in his judgments (Isa. xxvi. 11), so you will not see God's hand stretched out to you in gospel grace." It was true of these unbelieving Jews that they were prejudiced against the gospel; they did not see, because they were resolved they would not, and none so blind as those that will not see. They would not prosecute their convictions, and for this reason would not admit them. They have purposely closed their eyes, lest they should see with their eyes the great things which belong to their everlasting peace, should see the glory of God, the amiableness of Christ, the deformity of sin, the beauty of holiness, the vanity of this world, and the reality of another. They will not be changed and governed by these truths, and therefore will not receive the evidence of them, lest they should hear with their ears that which they are loth to hear, the wrath of God revealed from heaven against them, and the will of God revealed from heaven to them. They stop their ears, like the deaf adder, that will not hearken to the voice of the charmer, charm he ever so wisely. Thus their fathers did; they would not hear, Zech. vii. 11, 12. And that which they are afraid of in shutting up their eyes and ears, and barricading (as it were) both their learning senses against him that made both the hearing ear and the seeing eye, is, lest they should understand with their heart, and should be converted, and I should heal them. They kept their mind in the dark, or at least in a constant confusion and tumult, lest, if they should admit a considerate sober thought, they should understand with their heart how much it is both their duty and their interest to be religious, and so by degrees the truth should be too hard for them, and they should be converted from the evil ways which they take pleasure in, to those exercises to which they have now an aversion. Observe, God's method is to bring people first to see and he and so to understand with their hearts, and then to convert them, and bow their wills, and so heal them, which is the regular way of dealing with a rational soul; and therefore Satan prevents the conversion of souls to God by blinding the mind and darkening the understanding, 2 Cor. iv. 4. And the case is very sad when the sinner joins with him herein, and puts out his own eyes. Ut liberius peccent, libenter ignorant--They plunge into ignorance, that they may sin the more freely. They are in love with their disease, and are afraid lest God should heal them; like Babylon of old, We would have healed her, and she would not be healed, Jer. li. 9. This was the sin. (2.) "That which was the great judgment of God upon them for this sin is his judgment upon you, and that is, you shall be blind. God will give you up to a judicial infatuation: Hearing you shall hear--you shall have the word of God preached to you over and over--but you shall not understand it; because you will not give your minds to understand it, God will not give you strength and grace to understand it. Seeing you shall see--you shall have abundance of miracles and signs done before your eyes--but you shall not perceive the convincing evidence of them. Take heed lest what Moses said to your fathers should be true of you (Deut. xxix. 4), The Lord has not given you a heart to perceive, and eyes to see, and ears to hear, unto this day; and what Isaiah said to the men of his generation (Isa. xxix. 10-12), The Lord has poured out upon you the spirit of deep sleep, and has closed your eyes." What with their resisting the grace of God and rebelling against the light, and God's withdrawing and withholding his grace and light from them,--what with their not receiving the love of the truth, and God's giving them up for that to strong delusions, to believe a lie,--what with their wilful and what with their judicial hardness, the heart of this people is waxed gross, and their ears are dull of hearing. They are stupid and senseless, and not wrought upon by all that can be said to them. No physic that can be given them operates upon them, nor will reach them, and therefore their disease must be adjudged incurable, and their case desperate. How should those be happy that will not be healed of a disease that makes them miserable? And how should those be healed that will not be converted to the use of the methods of cure? And how should those be converted that will not be convinced either of their disease or of their remedy? And how should those be convinced that shut their eyes and stop their ears? Let all that hear the gospel, and do not heed it, tremble at this doom; for, when once they are thus given up to hardness of heart, they are already in the suburbs of hell; for who shall heal them, if God do not?

2. "Your unbelief will justify God in sending the gospel to the Gentile world, which is the thing you look upon with such a jealous eye (v. 28): therefore seeing you put the grace of God away from you, and will not submit to the power of divine truth and love, seeing you will not be converted and healed in the methods which divine wisdom has appointed, therefore be it known unto you that the salvation of God is sent unto the Gentiles, that salvation which was of the Jews only (John iv. 22), the offer of it is made to them, the means of it afforded to them, and they stand fairer for it than you do; it is sent to them, and they will hear it, and receive it, and be happy in it." Now Paul designs hereby, (1.) To abate their displeasure at the preaching of the gospel to the Gentiles, by showing them the absurdity of it. They were angry that the salvation of God was sent to the Gentiles, and thought it was too great a favour done to them; but, if they thought that salvation of so small a value as not to be worthy of their acceptance, surely they could not grudge it to the Gentiles as too good for them, nor envy them for it. The salvation of God was sent into the world, the Jews had the first offer of it, it was fairly proposed to them, it was earnestly pressed upon them, but they refused it; they would not accept the invitation which was given to them first to the wedding-feast and therefore must thank themselves if other guests be invited. If they will not strike the bargain, nor come up to the terms, they ought not to be angry at those that will. They cannot complain that the Gentiles took it over their heads, or out of their hands, for they had quite taken their hands off it, nay, they had lifted up the heel against it; and therefore it is their fault, for it is through their fall that salvation is come to the Gentiles, Rom. xi. 11. (2.) To improve their displeasure at the favour done to the Gentiles to their advantage, and to bring good out of that evil; for when he had spoken of this very thing in his epistle to the Romans, the benefit which the Gentiles had by the unbelief and rejection of the Jews, he says, he took notice of it on purpose that he might provoke his dear countrymen the Jews to a holy emulation, and might save some of them, Rom. xi. 14. The Jews have rejected the gospel of Christ, and pushed it off to the Gentiles, but it is not yet too late to repent of their refusal, and to accept of the salvation which they did make light of; they may say No, and take it, as the elder brother in the parable, who, when he was bidden to go work in the vineyard, first said, I will not, and yet afterwards repented and went, Matt. xxi. 29. Is the gospel sent to the Gentiles? Let us go after it rather than come short of it. And will they hear it, who are thought to be out of hearing, and have been so long like the idols they worshipped, that have ears and hear not? And shall not we hear it, whose privilege it is to have God so nigh to us in all that we call upon him for? Thus he would have them to argue, and to be shamed into the belief of the gospel by the welcome it met with among the Gentiles. And, if it had not that effect upon them, it would aggravate their condemnation, as it did that of the scribes and Pharisees, who, when they saw the publicans and harlots submit to John's baptism, did not afterwards thereupon repent of their folly, that they might believe him, Matt. xxi. 32.

IV. The breaking up of the assembly, as it should seem, in some disorder. 1. They turned their backs upon Paul. Those of them that believed not were extremely nettled at that last word which he said, that they should be judicially blinded, and that the light of the gospel should shine among those that sat in darkness. When Paul had said these words, he had said enough for them, and they departed, perhaps not so much enraged as some others of their nation had been upon the like occasion, but stupid and unconcerned, no more affected, either with those terrible words in the close of his discourse or all the comfortable words he had spoken before, than the seats they sat on. They departed, many of them with a resolution never to hear Paul preach again, nor trouble themselves with further enquiries about this matter. 2. They set their faces one against another; for they had great disputes among themselves. There was not only a quarrel between those who believed and those who believed not, but even among those who believed not there were debates. Those that agreed to depart from Paul, yet agreed not in the reasons why they departed, but had great reasoning among themselves. Many have great reasoning who yet do not reason right, can find fault with one another's opinions, and yet not yield to truth. Nor will men's reasoning among themselves convince them, without the grace of God to open their understandings.
Adam Clarke: Commentary on the Bible - 1831
28:23: To whom he expounded - the kingdom of God - To whom he showed that the reign of the Messiah was to be a spiritual reign; and that Jesus, whom the Jewish rulers had lately crucified, was the true Messiah, who should rule in this spiritual kingdom. These two points were probably those on which he expatiated from morning to evening, proving both out of the law and out of the prophets. How easily Jesus, as the Messiah, and his spiritual kingdom, might be proved from the law of Moses, any person may be satisfied, by consulting the notes written on those books. As to the prophets, their predictions are so clear, and their prophecies so obviously fulfilled in the person, preaching, miracles, passion, and death of Jesus Christ, that it is utterly impossible, with any show of reason, to apply them to any other.
Albert Barnes: Notes on the Bible - 1834
28:23: Appointed him a day - A day when they would hear him.
Into his lodging - To the house where he resided, Act 28:30.
He expounded - He explained or declared the principles of the Christian religion.
And testified the kingdom of God - Bore witness to, or declared the principles and doctrines of the reign of the Messiah. See the notes on Mat 3:2.
Persuading them concerning Jesus - Endeavoring to convince them that Jesus was the Messiah.
Both out of the law of Moses - Endeavoring to convince them that he corresponded with the predictions respecting the Messiah in the books of Moses, and with the types which Moses had instituted to prefigure the Messiah.
And out of the prophets - Showing that he corresponded with the predictions of the prophets. See the notes on Act 17:3.
From morning till evening - An instance of Paul's indefatigable toil in endeavoring to induce his countrymen to believe in Jesus as the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:23: there came: Plm 1:2
he expounded: Act 17:2, Act 17:3, Act 18:4, Act 18:28, Act 19:8, Act 26:22, Act 26:23
both: Act 26:6, Act 26:22; Luk 24:26, Luk 24:27, Luk 24:44
from: Act 20:9-11; Joh 4:34
Geneva 1599
28:23 (12) And when they had appointed him a day, there came many to him into [his] lodging; to whom he expounded and (g) testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and [out of] the prophets, from morning till evening.
(12) The Law and the Gospel agree well together.
(g) With good reasons, and proved that the kingdom of God foretold to them by the Prophets had come.
John Gill
28:23 And when they had appointed him a day,.... When they should meet together, and when both sides might be better prepared to enter into a conversation on the subject of Christianity; and when there might be an opportunity for a more numerous assembly to hear:
there came many to him into his lodging; the same very likely with his own hired house, Acts 28:30; hither a large number came at the time appointed, more than those whom Paul first sent for:
to whom he expounded; the Scriptures, the writings of Moses, and the prophets; and particularly such parts of them as concerned the Messiah; so our Lord expounded to his disciples in all the Scriptures, the things concerning himself, Lk 24:27.
And testified the kingdom of God; or the kingdom of the Messiah, which oftentimes signifies the Gospel, and the Gospel dispensation: he produced full and sufficient proofs and testimonies from prophecies, miracles, and facts, that the kingdom of the Messiah was come; which consisted not in outward pompous things, in temporal riches and honours, as they expected; but in the ministration of the Gospel, and in the administration of its ordinances; and in righteousness and holiness, which give the one a right unto, and the other a meetness for, the kingdom of heaven: and of this he testified, that it is the kingdom of God, of his preparing and of his giving, and is what he calls his people unto, and makes them meet for; and in which they shall reign with him, and enjoy him for ever: and the apostle could testify and make it evident, that there was such a kingdom, and such a future glorious state; from the promise of God, to which the twelve tribes of Israel hoped to come; from the prophecies of the Old Testament, which speak of everlasting life, and of the resurrection of the dead unto it; from the expectations of the saints of the former dispensation, who all died in the faith of it; and from the coming of the Messiah, his sufferings and death, and ascension to heaven, whereby he had brought life and immortality to the clearest light:
persuading them concerning Jesus; endeavouring to persuade them, that Jesus was the true Messiah; that he was truly God, and the Son of God, as well as man; that he was born of a virgin, and wrought miracles, and yielded perfect obedience to the law; that he laid down his life as a sacrifice for sin, and to make reconciliation and atonement for it; that he brought in an everlasting righteousness; that he rose again from the dead for justification; that he was ascended up to heaven, and was set down at the right hand of God, where he ever lives to make intercession, and will come again a second time to judge both quick and dead: these are some of "the things concerning Jesus", as the words may be rendered, which the apostle endeavoured to persuade the Jews into a belief of; as also the blessings of grace which come by him, such as peace and pardon through his blood, reconciliation and atonement by his sacrifice, justification by his righteousness, and complete salvation in him: concerning these he persuaded the Jews, setting things in a clear light, using strong arguments to convince them, and giving full proof, as the nature of them would admit of; and which is no other than moral persuasion, and is of itself ineffectual; efficacious persuasion is only of God; it is he that opens the heart to attend to these things, and gives faith to receive and embrace them: however, it is the duty of Gospel ministers to make use of arguments, and by them to endeavour to persuade men of their need of Christ, and of salvation by him, as the apostle did; see 2Cor 5:11.
Both out off the law of Moses: not the law of the ten commandments, given on Mount Sinai to Moses, who delivered it to the children of Israel, and is opposed to the doctrine of grace and truth, which came by Jesus Christ, Jn 1:17; that accuses and convinces of sin, and pronounces guilty, and curses for it; but does not reveal Jesus Christ as a Saviour from it; no proof can be taken from thence of the things concerning Jesus; but the five books of Moses are here meant, in which he wrote of Christ, as our Lord himself says, Jn 5:46 as he did particularly in Gen 3:15; also the types and sacrifices, recorded in his writings, might be made use of in proof of Jesus, and the things of him:
and out of the prophets: such as Ps 22:15 Is 7:14; with many others: and in this work he continued,
from morning till evening; not that we are to suppose, that he carried on one continued discourse upon these subjects, without any intermission; but that he was all the day employed, either in expounding: the Scriptures, proving that the kingdom of the Messiah was come, and using strong and persuasive arguments, to show that Jesus was he; or in answering the cavils and objections of the Jews, to what he said.
John Wesley
28:23 To whom he expounded, testifying the kingdom of God, and persuading them concerning Jesus - These were his two grand topics, That the kingdom of the Messiah was of a spiritual, not temporal nature: That Jesus of Nazareth was the very person foretold, as the Lord of that kingdom. On this head he had as much need to persuade as to convince, their will making as strong a resistance as their understanding.
Robert Jamieson, A. R. Fausset and David Brown
28:23 there came many--"considerable numbers"
into his lodging--The word denotes one's place of stay as a guest (Philem 1:22), not "his own hired house," mentioned in Acts 28:30. Some Christian friends--possibly Aquila and Priscilla, who had returned to Rome (Rom 16:3), would be glad to receive him, though he would soon find himself more at liberty in a house of his own.
to whom he expounded and testified the kingdom of God--opening up the great spiritual principles of that kingdom in opposition to the contracted and secular views of it entertained by the Jews.
persuading them concerning Jesus--as the ordained and predicted Head of that kingdom.
out of the law . . . and the prophets--drawing his materials and arguments from a source mutually acknowledged.
from morning till evening--"Who would not wish to have been present?" exclaims BENGEL; but virtually we are present while listening to those Epistles which he dictated from his prison at Rome, and to his other epistolary expositions of Christian truth against the Jews.
28:2428:24: Եւ ոմանք հաւանէի՛ն բանիցն, եւ կէսք չհաւատայի՛ն[2880]։ [2880] Ոսկան. Եւ ոմանք հաւանէին՝ եւ կէսք բանիցն չհաւատային։ Ոմանք. Եւ կէսքն ոչ հաւատացին։
24. Ոմանք համոզւում էին նրա խօսքերին. ուրիշներ էլ չէին հաւատում:
24 Ոմանք հաւատացին ըսածներուն, ոմանք չհաւատացին։
Եւ ոմանք հաւանէին բանիցն, եւ կէսք չհաւատային:

28:24: Եւ ոմանք հաւանէի՛ն բանիցն, եւ կէսք չհաւատայի՛ն[2880]։
[2880] Ոսկան. Եւ ոմանք հաւանէին՝ եւ կէսք բանիցն չհաւատային։ Ոմանք. Եւ կէսքն ոչ հաւատացին։
24. Ոմանք համոզւում էին նրա խօսքերին. ուրիշներ էլ չէին հաւատում:
24 Ոմանք հաւատացին ըսածներուն, ոմանք չհաւատացին։
zohrab-1805▾ eastern-1994▾ western am▾
28:2424: Одни убеждались словами его, а другие не верили.
28:24  καὶ οἱ μὲν ἐπείθοντο τοῖς λεγομένοις, οἱ δὲ ἠπίστουν·
28:24. Καὶ (And) οἱ (the-ones) μὲν (indeed) ἐπείθοντο (they-were-being-conduced) τοῖς (unto-the-ones) λεγομένοις ( unto-being-forthed ,"οἱ (the-ones) δὲ (moreover) ἠπίστουν, (they-were-un-trusting-unto,"
28:24. et quidam credebant his quae dicebantur quidam vero non credebantAnd some believed the things that were said: but some believed not.
24. And some believed the things which were spoken, and some disbelieved.
28:24. And some believed the things that he was saying, yet others did not believe.
28:24. And some believed the things which were spoken, and some believed not.
And some believed the things which were spoken, and some believed not:

24: Одни убеждались словами его, а другие не верили.
28:24  καὶ οἱ μὲν ἐπείθοντο τοῖς λεγομένοις, οἱ δὲ ἠπίστουν·
28:24. et quidam credebant his quae dicebantur quidam vero non credebant
And some believed the things that were said: but some believed not.
28:24. And some believed the things that he was saying, yet others did not believe.
28:24. And some believed the things which were spoken, and some believed not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: "Одни", вероятно, меньшая часть - "убеждались", а "другие" - большая часть - "не верили" (ср. ст. 25).
Adam Clarke: Commentary on the Bible - 1831
28:24: Some believed, etc. - His message was there treated as his Gospel is to the present day: some believe, and are converted; others continue in obstinate unbelief, and perish. Could the Jews then have credited the spiritual nature of the Messiah's kingdom, they would have found little difficulty to receive Jesus Christ as the Messiah.
Multitudes of those now called Christians can more easily credit Jesus as the Messiah than believe the spiritual nature of his kingdom. The cross is the great stumbling block: millions expect Jesus and his kingdom who cannot be persuaded that the cross is the way to the crown.
Albert Barnes: Notes on the Bible - 1834
28:24: And some believed ... - See the notes on Act 14:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:24: Act 13:48-50, Act 14:4, Act 17:4, Act 17:5, Act 18:6-8, Act 19:8, Act 19:9; Rom 3:3, Rom 11:4-6
Geneva 1599
28:24 (13) And some believed the things which were spoken, and some believed not.
(13) The Gospel is a taste of life to those that believe, and a taste of death to those that are disobedient.
John Gill
28:24 And some believed the things which were spoken,.... By him, concerning the kingdom of God and Jesus Christ; even as many as were ordained unto eternal life, and to whom it was given to believe; for faith is the gift of God, and which comes by hearing of the word, when it is attended with a divine power; and then it is not only notionally understood, and barely assented to as truth, but is cordially believed and embraced, and cheerfully professed, and steadily held fast: this was not a mere historical faith, or a bare assent to the truth of the things spoken, nor a mere profession of faith in them, but a believing in Christ with the heart, the sum and substance of them; as they heard these things, their understandings were enlightened, and they saw their need of Christ, and the things of Christ, which were held forth in the ministry of the word; and so approved of them, savoured, relished, and fed upon them; and until this is the case, none can, nor will believe aright:
and some believed not: notwithstanding the full proof, and clear evidence produced by the apostle: these were not of Christ's sheep, their eyes were blinded, and their hearts were hardened, as was prophesied of them, and therefore they could not believe; they were given up to a judicial blindness and hardness of heart, and were left under the power of obstinate and invincible unbelief: their disbelief of these things arose from the prejudices they had conceived about a worldly kingdom; from the sufferings and death of Jesus Christ, they imagining the Messiah would not die, but abide for ever; from the carnal reasonings of their minds, about divine and spiritual things; and from the ignorance that was in them, because of the obduracy of their hearts. The kingdom the apostle testified of was not an Utopian kingdom, nor any of the real kingdoms of this world, but the kingdom of the Messiah they were expecting; but that which he described, being not such an one as they imagined, they believed him not: the things he said concerning Jesus were not trivial, speculative, and indifferent things; but of the greatest moment and importance, and of which there was full proof in their own writings; and though spoken by Paul, were no other than the word of God; and besides, were good news, and glad tidings, and yet they believed them not: this difference among them, some believing and some not believing, was not owing to the power and free will of man, as if some of themselves would, and did believe, and others would not, but to the distinguishing grace of God; for faith is not of man, it is the gift of God, it is the fruit of electing grace, and is given in consequence of it: nor is this any unusual thing, under the same ministration of the word, for one to believe, and another not believe: this is a common case, and is the usual success the Gospel meets with; so it always has been, and so it is, and will be; so it was in the times of Noah, he was a preacher of righteousness to the old world, even of the righteousness of faith, many were disobedient, few believed; and so it fared with the evangelical prophet Isaiah, and with Jeremiah, Ezekiel, Zechariah, and other prophets of the Old Testament; and with John the Baptist, the forerunner of Christ, and with Christ himself, as well as with our apostle; and this has been the case ever since his time, now is, and will be, as long as the Gospel is preached.
John Wesley
28:24 And some believed the things that were spoken - With the heart, as well as understanding.
Robert Jamieson, A. R. Fausset and David Brown
28:24 and some believed . . . some not--What simplicity and candor are in this record of a result repeated from age to age where the Gospel is presented to a promiscuous assemblage of sincere and earnest inquirers after truth, frivolous worldlings, and prejudiced bigots!
28:2528:25: Եւ անմիաբանք լիեալ միմեանց՝ արձակէի՛ն։ Յասելն Պաւղոսի բան մի. թէ բարւո՛ք խօսեցաւ Հոգին Սուրբ ՚ի ձեռն Եսայեայ մարգարէի առ հարսն մեր[2881], [2881] Ոմանք. Եւ անմիաբան լեալք ՚ի միմեանց... բարւոք ասաց Հոգին ՚ի։
25. Եւ իրար մէջ անհամաձայն լինելով՝ թողնում գնում էին, երբ Պօղոսն ասաց այս մի խօսքն էլ. «Սուրբ Հոգին Եսայի մարգարէի բերանով լաւ խօսեց մեր[50] հայրերին՝[50] Լաւագոյն յուն. բն. մեր բառի փոխարէն ունեն ձեր բառը:
25 Եւ իրարու հետ չմիաբանած՝ գացին, երբ Պօղոս խօսք մը ըսաւ. «Սուրբ Հոգին աղէկ խօսեցաւ մեր հայրերուն, Եսայի մարգարէին միջոցով
Եւ անմիաբանք լիեալ ի միմեանց` արձակէին, յասելն Պաւղոսի բան մի թէ` Բարւոք խօսեցաւ Հոգին Սուրբ ի ձեռն Եսայեայ մարգարէի առ հարսն մեր:

28:25: Եւ անմիաբանք լիեալ միմեանց՝ արձակէի՛ն։ Յասելն Պաւղոսի բան մի. թէ բարւո՛ք խօսեցաւ Հոգին Սուրբ ՚ի ձեռն Եսայեայ մարգարէի առ հարսն մեր[2881],
[2881] Ոմանք. Եւ անմիաբան լեալք ՚ի միմեանց... բարւոք ասաց Հոգին ՚ի։
25. Եւ իրար մէջ անհամաձայն լինելով՝ թողնում գնում էին, երբ Պօղոսն ասաց այս մի խօսքն էլ. «Սուրբ Հոգին Եսայի մարգարէի բերանով լաւ խօսեց մեր[50] հայրերին՝
[50] Լաւագոյն յուն. բն. մեր բառի փոխարէն ունեն ձեր բառը:
25 Եւ իրարու հետ չմիաբանած՝ գացին, երբ Պօղոս խօսք մը ըսաւ. «Սուրբ Հոգին աղէկ խօսեցաւ մեր հայրերուն, Եսայի մարգարէին միջոցով
zohrab-1805▾ eastern-1994▾ western am▾
28:2525: Будучи же не согласны между собою, они уходили, когда Павел сказал следующие слова: хорошо Дух Святый сказал отцам нашим через пророка Исаию:
28:25  ἀσύμφωνοι δὲ ὄντες πρὸς ἀλλήλους ἀπελύοντο, εἰπόντος τοῦ παύλου ῥῆμα ἓν ὅτι καλῶς τὸ πνεῦμα τὸ ἅγιον ἐλάλησεν διὰ ἠσαΐου τοῦ προφήτου πρὸς τοὺς πατέρας ὑμῶν
28:25. ἀσύμφωνοι ( un-sounded-together ) δὲ (moreover) ὄντες ( being ) πρὸς (toward) ἀλλήλους ( to-one-to-other ) ἀπελύοντο , ( they-were-loosing-off ,"εἰπόντος (of-having-had-said) τοῦ (of-the-one) Παύλου (of-a-Paulos) ῥῆμα (to-an-uttering-to) ἓν (to-one) ὅτι (to-which-a-one,"Καλῶς (Unto-seemly) τὸ (the-one) πνεῦμα (a-currenting-to) τὸ (the-one) ἅγιον (hallow-belonged) ἐλάλησεν (it-spoke-unto) διὰ (through) Ἠσαίου (of-a-Hesaias) τοῦ (of-the-one) προφήτου (of-a-declarer-before) πρὸς (toward) τοὺς (to-the-ones) πατέρας (to-fathers) ὑμῶν (of-ye,"
28:25. cumque invicem non essent consentientes discedebant dicente Paulo unum verbum quia bene Spiritus Sanctus locutus est per Esaiam prophetam ad patres nostrosAnd when they agreed not among themselves, they departed, Paul speaking this one word: Well did the Holy Ghost speak to our fathers by Isaias the prophet,
25. And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Isaiah the prophet unto your fathers,
28:25. And when they could not agree among themselves, they departed, while Paul was speaking this one word: “How well did the Holy Spirit speak to our fathers through the prophet Isaiah,
28:25. And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers,
And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers:

25: Будучи же не согласны между собою, они уходили, когда Павел сказал следующие слова: хорошо Дух Святый сказал отцам нашим через пророка Исаию:
28:25  ἀσύμφωνοι δὲ ὄντες πρὸς ἀλλήλους ἀπελύοντο, εἰπόντος τοῦ παύλου ῥῆμα ἓν ὅτι καλῶς τὸ πνεῦμα τὸ ἅγιον ἐλάλησεν διὰ ἠσαΐου τοῦ προφήτου πρὸς τοὺς πατέρας ὑμῶν
28:25. cumque invicem non essent consentientes discedebant dicente Paulo unum verbum quia bene Spiritus Sanctus locutus est per Esaiam prophetam ad patres nostros
And when they agreed not among themselves, they departed, Paul speaking this one word: Well did the Holy Ghost speak to our fathers by Isaias the prophet,
28:25. And when they could not agree among themselves, they departed, while Paul was speaking this one word: “How well did the Holy Spirit speak to our fathers through the prophet Isaiah,
28:25. And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers,
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
25: "Когда они уходили, не согласившись между собою, тогда он приводит слова Исаии (VI:9: и д. ), не для того, чтобы укорив этих (не веровавших), но чтобы утвердить тех (уверовавших)" (Злат. ) ср. Мф XV:7; XIII:14: и д. ; Ин XII:40.
Adam Clarke: Commentary on the Bible - 1831
28:25: Agreed not among themselves - It seems that a controversy arose between the Jews themselves, in consequence of some believing, and others disbelieving; and the two parties contested together; and, in respect to the unbelieving party, the apostle quoted the following passage from Isa 6:9.
Albert Barnes: Notes on the Bible - 1834
28:25: Had spoken one word - One solemn declaration, reminding them that it was the characteristic of the nation to reject the testimony of God, and that it was to be expected. It was the last warning which we know Paul to have delivered to his countrymen the Jews.
Well spake - Or he spoke the truth; he justly described the character of the Jewish people. The passage here quoted was as applicable in the time of Paul as of Isaiah.
The Holy Ghost - A full proof of the inspiration of Isaiah.
By Esaias - By Isaiah, Isa 6:9-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:25: agreed: Act 28:29
well: Mat 15:7; Mar 7:6; Pe2 1:21
John Gill
28:25 And when they agreed not among themselves,.... One part believing what was said, and the other disbelieving; and such a division is the usual effect of the Gospel ministry; see Lk 12:51. Or this may be understood of the unbelieving party, who though they agreed in the main that Jesus was not the Messiah, yet might have different sentiments of the apostle; of the manner of his reasoning, and the nature of his proofs and arguments; and of some things which he delivered, which some might assent to, and others deny; as the Pharisees and Sadducees in the sanhedrim at Jerusalem disagreed about the doctrine of the resurrection: and the rather this may be thought to be the sense, because they not only departed, when very likely those that believed might stay longer, but because at their departure the apostle says something very cutting and stinging, and which he would not say in common of them all, of the believers; and besides, they are afterwards said to reason among themselves, Acts 28:29.
They departed; from the apostle's lodging to their own houses, or to some other place, where they could call over, and debate among themselves, the things they had heard:
after that Paul had spoken one word; a very remarkable one, and full to the purpose, and which he gave them just at parting with them:
well spake the Holy Ghost by Esaias the prophet unto our fathers; the passage referred to is in Is 6:9, which the prophet Isaiah delivered under the influence and by the inspiration of the Holy Ghost, being moved by him, as all the holy men of God were; and which was very appropriate, not only to the Jewish fathers in the times of Isaiah, but to their posterity in succeeding ages, in the times of Christ and his apostles; see Mt 13:10; and were exceeding applicable to the present unbelieving Jews, who had been disputing with the apostle, and were now departing from him, in unbelief: and from hence it appears, that since it was the Holy Ghost that spake by Isaiah the prophet, and he that spoke to him and by him, was the Adon, Jehovah, and Lord of hosts, as is clear from Is 6:1; it follows, that the Holy Ghost is a divine person, truly God, and equal with the Father and the Son.
John Wesley
28:25 Well spake the Holy Ghost to your fathers - Which is equally applicable to you.
Robert Jamieson, A. R. Fausset and David Brown
28:25 when they--the Jews.
agreed not among themselves--the discussion having passed into one between the two parties into which the visitors were now divided, respecting the arguments and conclusions of the apostle.
they departed--the material of discussion being felt by both parties to be exhausted.
after Paul had spoken one word--one solemn parting testimony, from those Scriptures regarded by both alike as "the Holy Ghost speaking" to Israel.
28:2628:26: եւ ասէ. Ե՛րթ առ ժողովուրդն, եւ ասասցես. Լսելով լուիջի՛ք՝ եւ մի՛ իմասջի՛ք, տեսանելով տեսջի՛ք՝ եւ մի՛ տեսջի՛ք[2882]։ [2882] Ոմանք. Եւ ասասցես ցնոսա. Լս՛՛... եւ տեսանելով տես՛՛։
26. ասելով. «Գնա՛ ժողովրդի մօտ ու ասա՛ լսելով պիտի լսէք ու չպիտի իմանաք, եւ տեսնելով պիտի տեսնէք ու չպիտի տեսնէք.
26 Եւ ըսաւ. ‘Գնա՛ այս ժողովուրդին եւ ըսէ՝ «Լսելով պիտի լսէք՝ ու պիտի չիմանաք եւ տեսնելով պիտի տեսնէք՝ ու պիտի չտեսնէք.
եւ ասէ. Երթ առ ժողովուրդն, եւ ասասցես. Լսելով լուիջիք եւ մի՛ իմասջիք, եւ տեսանելով տեսջիք եւ մի՛ տեսջիք:

28:26: եւ ասէ. Ե՛րթ առ ժողովուրդն, եւ ասասցես. Լսելով լուիջի՛ք՝ եւ մի՛ իմասջի՛ք, տեսանելով տեսջի՛ք՝ եւ մի՛ տեսջի՛ք[2882]։
[2882] Ոմանք. Եւ ասասցես ցնոսա. Լս՛՛... եւ տեսանելով տես՛՛։
26. ասելով. «Գնա՛ ժողովրդի մօտ ու ասա՛ լսելով պիտի լսէք ու չպիտի իմանաք, եւ տեսնելով պիտի տեսնէք ու չպիտի տեսնէք.
26 Եւ ըսաւ. ‘Գնա՛ այս ժողովուրդին եւ ըսէ՝ «Լսելով պիտի լսէք՝ ու պիտի չիմանաք եւ տեսնելով պիտի տեսնէք՝ ու պիտի չտեսնէք.
zohrab-1805▾ eastern-1994▾ western am▾
28:2626: пойди к народу сему и скажи: слухом услышите, и не уразумеете, и очами смотреть будете, и не увидите.
28:26  λέγων, πορεύθητι πρὸς τὸν λαὸν τοῦτον καὶ εἰπόν, ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε·
28:26. λέγων (forthing," Πορεύθητι ( Thou-should-have-been-traversed-of ) πρὸς ( toward ) τὸν ( to-the-one ) λαὸν ( to-a-people ) τοῦτον ( to-the-one-this ) καὶ ( and ) εἰπόν ( thou-should-have-said ," Ἀκοῆ ( Unto-a-hearing ) ἀκούσετε ( ye-shall-hear ) καὶ ( and ) οὐ ( not ) μὴ ( lest ) συνῆτε , ( ye-might-have-had-sent-together ," καὶ ( and ) βλέποντες ( viewing ) βλέψετε ( ye-shall-view ) καὶ ( and ) οὐ ( not ) μὴ ( lest ) ἴδητε : ( ye-might-have-had-seen )
28:26. dicens vade ad populum istum et dic aure audietis et non intellegetis et videntes videbitis et non perspicietisSaying: Go to this people and say to them: With the ear you shall hear and shall not understand: and seeing you shall see and shall not perceive.
26. saying, Go thou unto this people, and say, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive:
28:26. saying: ‘Go to this people and say to them: Hearing, you shall hear and not understand, and seeing, you shall see and not perceive.
28:26. Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive:
Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive:

26: пойди к народу сему и скажи: слухом услышите, и не уразумеете, и очами смотреть будете, и не увидите.
28:26  λέγων, πορεύθητι πρὸς τὸν λαὸν τοῦτον καὶ εἰπόν, ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε·
28:26. dicens vade ad populum istum et dic aure audietis et non intellegetis et videntes videbitis et non perspicietis
Saying: Go to this people and say to them: With the ear you shall hear and shall not understand: and seeing you shall see and shall not perceive.
28:26. saying: ‘Go to this people and say to them: Hearing, you shall hear and not understand, and seeing, you shall see and not perceive.
28:26. Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive:
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
26-28: "Слухом услышите, и не уразумеете..." "Видишь ли, как он показывает, что они недостойны прощения, если, имея и пророка, издревле предвозвестившего это, не обратились? А словом добре, (хорошо) выражает, что они справедливо и отвергнуты, язычникам же дано познание этой тайны. Посему нисколько не удивительно, что они противоречили: ибо это предсказано издревле. Потом снова возбуждает в них соревнование, указывая на язычников, следующими словами: "итак да будет вам известно, что спасение Божие послано язычникам; они и услышат" (3лат. ).
Adam Clarke: Commentary on the Bible - 1831
28:26: Hearing ye shall hear, etc. - See the notes on Mat 13:14, and Joh 12:39, Joh 12:40.
Albert Barnes: Notes on the Bible - 1834
28:26: Saying ... - See this passage explained in the Mat 13:14 note, and Joh 12:39-40 notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:26: Go: Isa 6:9, Isa 6:10; Eze 12:2; Mat 13:14, Mat 13:15; Mar 4:12; Luk 8:10; Joh 12:38-40; Rom 11:8-10
Hearing: Deu 29:4; Psa 81:11, Psa 81:12; Isa 29:10, Isa 29:14, Isa 42:19, Isa 42:20, Isa 66:4; Jer 5:21; Eze 3:6, Eze 3:7, Eze 12:2; Mar 8:17, Mar 8:18; Luk 24:25, Luk 24:45; Co2 4:4-6
Geneva 1599
28:26 (14) Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive:
(14) The unbelievers willingly resist the truth, and yet not by chance.
John Gill
28:26 Saying, go unto this people, and say,.... A message sent in wrath and judgment to the people of Israel, rejected from being the people of God, a "lo ammi" being written upon them; and therefore God does not call them "his", but "this" people: and this message was sent by an evangelical prophet, who foretold, in the clearest manner, the Messiah's incarnation, and birth of a virgin, the work he was to do, the sufferings he should undergo, and the glory that should follow; and that after he had seen in a vision the glory of the King Messiah, the perfections of deity filling the temple of his human nature, him exalted on a throne, and attended and worshipped by angels; after he had had such a view of his beauty and excellency, that laid him low in his own sight, and humbled him under a sense of his own impurity and unworthiness; and after he had had a comfortable discovery and application of pardoning grace; and after he had expressed such a readiness and willingness to go on the Lord's errand: which one might have thought would have been of a different nature; and that he would have been sent, and have been made useful, to set forth the glories and excellencies of Christ's person, office, and grace, he had had such a view of; and to preach the comfortable doctrine of pardoning grace to men, which he had just now such a gracious experience of; but on the contrary, he is bid to say,
hearing ye shall hear; with bodily ears, the Gospel preached by the Messiah and his apostles:
and shall not understand, spiritually and experimentally, what they heard: to have an opportunity of hearing the Gospel, is a great blessing; seeing it is good news, glad tidings of good things, a joyful sound, and the voice of Christ himself; it is a distinguishing favour, and what all men at all times have not; when it is attended with a divine energy, the Spirit of God is received through it, regeneration, quickening and sanctifying grace are by it; faith comes by hearing it, and Christ is found under the ministration of it; and, generally speaking, the understanding and knowledge of divine things, are by means of it: men are naturally without the understanding of spiritual things, and where the Gospel is not, they remain so; the ministers of the Gospel, and the word preached by them, are the means of leading men into a spiritual understanding of things, though only as, and when attended with the Spirit of God, who is a Spirit of wisdom and revelation, in the knowledge of Christ: and a special mercy it is when persons, whilst hearing the word, understand what they hear, and can distinguish truth from error; and approve of the truth, receive the love of it, feel the power, and taste the sweetness of it; find it and eat it, believe, embrace, and profess it, and bring forth fruits worthy of it: but on the contrary, when it is heard and not understood, it is an awful dispensation; for hence either they content themselves with bare hearing, and depend upon it for salvation; or they despise and speak evil of what they do not understand; and so their hearing, instead of being a blessing, is an aggravation of their condemnation:
and seeing ye shall see: miracles wrought:
and not perceive; them to be proofs of the things, for which they are wrought: so Jarchi expounds those words,
"ye shall see the wonders, or miracles I have done for you, and shall not set your hearts to know me''
from whence it appears that the Gospel preached in the clearest and most powerful manner, and even miracles wrought in confirmation of it, are insufficient for conversion; and nothing will effect it, but efficacious grace.
John Wesley
28:26 Hearing ye shall hear - That is, ye shall most surely hear, and shall not understand - The words manifestly denote a judicial blindness, consequent upon a wilful and obstinate resistance of the truth. First they would not, afterward they could not, believe. Is 6:9, &c; Mt 13:14; Jn 12:40.
Robert Jamieson, A. R. Fausset and David Brown
28:26 Hearing, ye shall hear, &c.--(See on Mt 13:13-15 and Jn 12:38-40). With what pain would this stern saying be wrung from him whose "heart's desire and prayer to God for Israel was that they might be saved," and who "had great heaviness and continual sorrow in his heart" on their account (Rom 10:1; Rom 9:2)!
28:2728:27: Զի թանձրացաւ սիրտ ժողովրդեանն այնորիկ, եւ ակընջօք իւրեանց ծա՛նր լուան, եւ զաչս իւրեանց կափուցին, զի մի՛ երբէք տեսցեն աչօք, եւ ակընջօք լուիցեն, եւ սրտիւքն իմասցին, եւ դարձցին եւ բժշկեցից զնոսա[2883]։ [2883] Ոմանք. Ծանունս լուան... տեսանիցեն աչօք... եւ սրտիւք իմաս՛՛։
27. որովհետեւ այդ ժողովրդի սիրտը կարծրացել է, եւ իրենց ականջներով ծանր են լսում ու իրենց աչքերը փակել են, որպէսզի երբեք աչքերով չտեսնեն ու ականջներով չլսեն եւ հոգով չիմանան եւ դարձի չգան, ու ես էլ դրանց չբժշկեմ»:
27 Վասն զի այս ժողովուրդին սիրտը թանձրացաւ եւ իրենց ականջներովը ծանր լսեցին ու աչքերնին գոցեցին, որ չըլլայ թէ իրենց աչքերովը տեսնեն ու ականջներովը լսեն եւ սրտերովը իմանան ու դարձի գան եւ ես բժշկեմ զանոնք»’։
զի թանձրացաւ սիրտ ժողովրդեանն այնորիկ, եւ ականջօք իւրեանց ծանր լուան, եւ զաչս իւրեանց կափուցին, զի մի՛ երբեք տեսցեն աչօք, եւ ականջօք լուիցեն, եւ սրտիւք իմասցին եւ դարձցին, եւ բժշկեցից զնոսա:

28:27: Զի թանձրացաւ սիրտ ժողովրդեանն այնորիկ, եւ ակընջօք իւրեանց ծա՛նր լուան, եւ զաչս իւրեանց կափուցին, զի մի՛ երբէք տեսցեն աչօք, եւ ակընջօք լուիցեն, եւ սրտիւքն իմասցին, եւ դարձցին եւ բժշկեցից զնոսա[2883]։
[2883] Ոմանք. Ծանունս լուան... տեսանիցեն աչօք... եւ սրտիւք իմաս՛՛։
27. որովհետեւ այդ ժողովրդի սիրտը կարծրացել է, եւ իրենց ականջներով ծանր են լսում ու իրենց աչքերը փակել են, որպէսզի երբեք աչքերով չտեսնեն ու ականջներով չլսեն եւ հոգով չիմանան եւ դարձի չգան, ու ես էլ դրանց չբժշկեմ»:
27 Վասն զի այս ժողովուրդին սիրտը թանձրացաւ եւ իրենց ականջներովը ծանր լսեցին ու աչքերնին գոցեցին, որ չըլլայ թէ իրենց աչքերովը տեսնեն ու ականջներովը լսեն եւ սրտերովը իմանան ու դարձի գան եւ ես բժշկեմ զանոնք»’։
zohrab-1805▾ eastern-1994▾ western am▾
28:2727: Ибо огрубело сердце людей сих, и ушами с трудом слышат, и очи свои сомкнули, да не узрят очами, и не услышат ушами, и не уразумеют сердцем, и не обратятся, чтобы Я исцелил их.
28:27  ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν· μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν, καὶ ἰάσομαι αὐτούς.
28:27. ἐπαχύνθη ( it-was-thickened ) γὰρ ( therefore ) ἡ ( the-one ) καρδία ( a-heart ) τοῦ ( of-the-one ) λαοῦ ( of-a-people ) τούτου , ( of-the-one-this ," καὶ ( and ) τοῖς ( unto-the-ones ) ὠσὶν ( unto-ears ) βαρέως ( unto-weighted ) ἤκουσαν , ( they-heard ," καὶ ( and ) τοὺς ( to-the-ones ) ὀφθαλμοὺς ( to-eyes ) αὐτῶν ( of-them ) ἐκάμμυσαν : ( they-flexed-down ) μή ( lest ) ποτε ( whither-also ) ἴδωσιν ( they-might-have-had-seen ) τοῖς ( unto-the-ones ) ὀφθαλμοῖς ( unto-eyes ," καὶ ( and ) τοῖς ( unto-the-ones ) ὠσὶν ( unto-ears ) ἀκούσωσιν ( they-might-have-heard ," καὶ ( and ) τῇ ( unto-the-one ) καρδίᾳ ( unto-a-heart ) συνῶσιν ( they-might-have-had-sent-together ," καὶ ( and ) ἐπιστρέψωσιν ( they-might-have-beturned-upon ) καὶ ( and ) ἰάσομαι ( I-shall-cure-unto ) αὐτούς . ( to-them )
28:27. incrassatum est enim cor populi huius et auribus graviter audierunt et oculos suos conpresserunt ne forte videant oculis et auribus audiant et corde intellegant et convertantur et sanem illosFor the heart of this people is grown gross, and with their ears have they heard heavily and their eyes they have shut, lest perhaps they should see with their eyes and hear with their ears and understand with their heart and should be converted: and I should heal them.
27. For this people’s heart is waxed gross, And their ears are dull of hearing, And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, And I should heal them.
28:27. For the heart of this people has grown dull, and they have listened with reluctant ears, and they have closed their eyes tightly, lest perhaps they might see with the eyes, and hear with the ears, and understand with the heart, and so be converted, and I would heal them.’
28:27. For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with [their] eyes, and hear with [their] ears, and understand with [their] heart, and should be converted, and I should heal them.
For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with [their] eyes, and hear with [their] ears, and understand with [their] heart, and should be converted, and I should heal them:

27: Ибо огрубело сердце людей сих, и ушами с трудом слышат, и очи свои сомкнули, да не узрят очами, и не услышат ушами, и не уразумеют сердцем, и не обратятся, чтобы Я исцелил их.
28:27  ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν· μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν, καὶ ἰάσομαι αὐτούς.
28:27. incrassatum est enim cor populi huius et auribus graviter audierunt et oculos suos conpresserunt ne forte videant oculis et auribus audiant et corde intellegant et convertantur et sanem illos
For the heart of this people is grown gross, and with their ears have they heard heavily and their eyes they have shut, lest perhaps they should see with their eyes and hear with their ears and understand with their heart and should be converted: and I should heal them.
28:27. For the heart of this people has grown dull, and they have listened with reluctant ears, and they have closed their eyes tightly, lest perhaps they might see with the eyes, and hear with the ears, and understand with the heart, and so be converted, and I would heal them.’
28:27. For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with [their] eyes, and hear with [their] ears, and understand with [their] heart, and should be converted, and I should heal them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ all ▾
Geneva 1599
28:27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they (h) closed; lest they should see with [their] eyes, and hear with [their] ears, and understand with [their] heart, and should be converted, and I should heal them.
(h) They made as though they did not see that which they saw against their desires: yea, they did see, but they would not see.
John Gill
28:27 For the heart of this people is waxed gross,.... Or fat; stupefied with notions of carnal and temporal things, and become hardened against, and unsusceptible of, divine and spiritual things:
and their ears are dull of hearing; the Gospel, and its joyful sound; to which they stop their cars, as the deaf adder to the voice of the charmer:
and their eyes have they closed; and wilfully shut, against all evidence from facts, miracles, prophecies, and preaching:
lest they should see with their eyes, and hear with their ears,
and understand with their heart, and should be converted; that is, see the evidence of miracles, take in the truth of doctrine, understand the meaning of prophecy, and so be turned from darkness, ignorance, and unbelief, to light, knowledge, and faith:
and I should heal them; or "have mercy on them", as the Ethiopic version renders it; that is, forgive their sins: hearing the Gospel preached, is the ordinary means of understanding spiritual things; and the understanding being enlightened through the ministry of the word, by the Spirit of God, whereby the sinner sees his lost state by nature, his impurity and impotency, the danger he is in, and the destruction that is imminent on him, and he is liable to, and also his need of Christ, and salvation by him; this issues in conversion, in the turning of a man from the evil of his ways, to believe in Christ, walk on in him, and worthy of him; when he is healed of the diseases of his soul, which are many, are natural, and hereditary, mortal and incurable, but by Christ the great physician; by whose stripes, wounds, and blood, there is healing, that is, pardon; for healing diseases, and pardoning iniquities, are one and the same; see Ps 103:3; and at conversion, when a soul is enlightened, and made sensible of the evil of sin, and that there is no cure of this disease, by anything that he or any creature can do, or prescribe for him, but only by the blood of Christ; a discovery of pardoning grace is made unto him; and he is made whole, and cured of every disease that attended him; from whence spring joy, peace, and comfort to him:, but when through hearing the word, the understanding is not enlightened, and conversion does not follow upon it, there is no healing of the disease of sin, no pardon applied; and consequently such must be in a most deplorable and miserable condition, as all ignorant hearers and despisers of the Gospel are; See Gill on
28:2828:28: Եւ արդ՝ յայտնի լիցի ձեզ, զի հեթանոսաց առաքեցաւ փրկութիւնս Աստուծոյ. նոքին եւ լուիցեն[2884]։ [2884] Ոմանք. Փրկութիւն յԱստուծոյ. եւ նոքին եւ լուիցեն։ Աստանօր Ոսկան ՚ի Լատինականէն առեալ յաւելու համար 29. *Եւ իբրեւ զայս ասաց՝ արտաքս գնացին ՚ի նմանէ Հրէայքն, որք ունէին ՚ի մէջ ինքեանց զբազում խնդիրս։ Որ ո՛չ ուրեք ՚ի գրչագիրս մեր երեւի, որպէս եւ ո՛չ յընտրելագոյն օրինակս Յունաց։
28. Եւ արդ, թող ձեզ յայտնի լինի, որ Աստծու այս փրկութիւնը ուղարկուեց հեթանոսներին, եւ նրանք կը լսեն»:
28 Ուստի յայտնի ըլլայ ձեզի թէ Աստուծոյ փրկութիւնը հեթանոսներուն ղրկուեցաւ եւ անոնք մտիկ պիտի ընեն»։
Եւ արդ յայտնի լիցի ձեզ, զի հեթանոսաց առաքեցաւ փրկութիւնս Աստուծոյ, նոքին եւ լուիցեն:

28:28: Եւ արդ՝ յայտնի լիցի ձեզ, զի հեթանոսաց առաքեցաւ փրկութիւնս Աստուծոյ. նոքին եւ լուիցեն[2884]։
[2884] Ոմանք. Փրկութիւն յԱստուծոյ. եւ նոքին եւ լուիցեն։ Աստանօր Ոսկան ՚ի Լատինականէն առեալ յաւելու համար 29. *Եւ իբրեւ զայս ասաց՝ արտաքս գնացին ՚ի նմանէ Հրէայքն, որք ունէին ՚ի մէջ ինքեանց զբազում խնդիրս։ Որ ո՛չ ուրեք ՚ի գրչագիրս մեր երեւի, որպէս եւ ո՛չ յընտրելագոյն օրինակս Յունաց։
28. Եւ արդ, թող ձեզ յայտնի լինի, որ Աստծու այս փրկութիւնը ուղարկուեց հեթանոսներին, եւ նրանք կը լսեն»:
28 Ուստի յայտնի ըլլայ ձեզի թէ Աստուծոյ փրկութիւնը հեթանոսներուն ղրկուեցաւ եւ անոնք մտիկ պիտի ընեն»։
zohrab-1805▾ eastern-1994▾ western am▾
28:2828: Итак да будет вам известно, что спасение Божие послано язычникам: они и услышат.
28:28  γνωστὸν οὗν ἔστω ὑμῖν ὅτι τοῖς ἔθνεσιν ἀπεστάλη τοῦτο τὸ σωτήριον τοῦ θεοῦ· αὐτοὶ καὶ ἀκούσονται.
28:28. γνωστὸν (Acquaintable) οὖν (accordingly) ὑμῖν (unto-ye) ἔστω (it-should-be) ὅτι (to-which-a-one) τοῖς ( unto-the-ones ) ἔθνεσιν ( unto-nations ) ἀπεστάλη (it-had-been-set-off) τοῦτο (the-one-this) τὸ ( the-one ) σωτήριον ( savior-belonged ) τοῦ ( of-the-one ) θεοῦ : ( of-a-Deity ) αὐτοὶ (them) καὶ (and) ἀκούσονται . ( they-shall-hear )
28:28. notum ergo sit vobis quoniam gentibus missum est hoc salutare Dei ipsi et audientBe it known therefore to you that this salvation of God is sent to the Gentiles: and they will hear it.
28. Be it known therefore unto you, that this salvation of God is sent unto the Gentiles: they will also hear.
28:28. Therefore, let it be known to you, that this salvation of God has been sent to the Gentiles, and they shall listen to it.”
28:28. Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and [that] they will hear it.
Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and [that] they will hear it:

28: Итак да будет вам известно, что спасение Божие послано язычникам: они и услышат.
28:28  γνωστὸν οὗν ἔστω ὑμῖν ὅτι τοῖς ἔθνεσιν ἀπεστάλη τοῦτο τὸ σωτήριον τοῦ θεοῦ· αὐτοὶ καὶ ἀκούσονται.
28:28. notum ergo sit vobis quoniam gentibus missum est hoc salutare Dei ipsi et audient
Be it known therefore to you that this salvation of God is sent to the Gentiles: and they will hear it.
28:28. Therefore, let it be known to you, that this salvation of God has been sent to the Gentiles, and they shall listen to it.”
28:28. Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and [that] they will hear it.
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
28:28: The salvation of God is sent unto the Gentiles - St. Paul had spoken to this effect twice before, Act 13:46, and Act 18:6, where see the notes; but here he uses a firmer tone, being out of the Jewish territories, and under the protection of the emperor. By the salvation of God, all the blessings of the kingdom of Christ are intended. This salvation God could have sent unto the Gentiles, independently of the Jewish disobedience; but He waited till they had rejected it, and then reprobated them, and elected the Gentiles. Thus the elect became reprobate, and the reprobate elect.
They will hear it - That is, they will obey it; for ακουειν signifies, not only to hear, but also to obey.
Albert Barnes: Notes on the Bible - 1834
28:28: The salvation of God - The knowledge of God's mode of saving people.
Is sent unto the Gentiles - Since you have rejected it, it will be offered to them. See the notes on Act 13:46.
And that they will hear it - They will embrace it. Paul was never discouraged. If the gospel was rejected by one class of people he was ready to offer it to another. If his own countrymen despised it, he never allowed himself to suppose that Christ had died in vain, but believed that others would embrace its saving benefits. How happy would it be if all Christians had the same unwavering faith and zeal as Paul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:28: it known: Act 2:14, Act 4:10, Act 13:38; Eze 36:32
the salvation: Psa 98:2, Psa 98:3; Isa 49:6, Isa 52:10; Lam 3:26; Luk 2:30-32, Luk 3:6
sent: Act 11:18, Act 13:46, Act 13:47, Act 14:27, Act 15:14, Act 15:17, Act 18:6, Act 22:21, Act 26:17, Act 26:18; Mat 21:41-43; Rom 3:29, Rom 3:30, Rom 4:11, Rom 11:11, Rom 15:8-16
Geneva 1599
28:28 (15) Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and [that] they will hear it.
(15) The unbelief of the reprobate and castaways cannot cause the truth of God to be of no effect.
John Gill
28:28 Be it known therefore unto you,.... Unbelievers and despisers, take this along with you at parting, and do not say you were never acquainted with it:
that the salvation of God is sent unto the Gentiles; meaning the Gospel, which is a publication and declaration of that salvation, which God contrived from all eternity; made provision for, and secured in the covenant of grace; which he appointed, called, and sent Christ to effect, in the fulness of time; and which he has accomplished, by his obedience, sufferings, and death; even a full, complete, spiritual, and eternal salvation, from sin, Satan, the world, the curse of the law, and eternal death; that that Gospel which proclaims this, and is the power of God unto it, to them that believe, is sent to the Gentile world, by God himself, who has ordered his ministers to turn to them, upon the rejection of it by the Jews:
and that they will hear it: and do understand it and obey it, believe it and profess it: this the apostle could assert upon his own knowledge, who had preached it in many nations of the world; and could testify how gladly they heard it, with what pleasure they received it, how readily they obeyed it, and how cheerfully they professed it, and how steadily they held it; though the Jews despised and put it away from them, judging themselves unworthy of everlasting life: this the apostle says, reproaching them with their folly, stupidity, and infidelity; when the Gentiles, which knew not God, received the Gospel and are saved.
John Wesley
28:28 The salvation of God is sent to the Gentiles - Namely, from this time. Before this no apostle had been at Rome. St. Paul was the first.
Robert Jamieson, A. R. Fausset and David Brown
28:28 the salvation of God is sent to the Gentiles, and they will hear--(See on Acts 13:44-48). "This departure to the Gentiles" he had intimated to the perverse Jews at Antioch (Acts 13:46), and at Corinth (Acts 18:6); now at Rome: thus in Asia, Greece, and Italy" [BENGEL].
28:29
29. Եւ երբ այս ասաց, նրա մօտից դուրս գնացին հրեաները, որոնք իրենք իրենց մէջ էլ շատ վէճեր ունէին:
29 * Ու երբ ասիկա ըսաւ, Հրեաները դուրս ելան, իրարու հետ վիճելով։
[114]Եւ իբրեւ զայս ասաց, արտաքս գնացին ի նմանէ Հրեայքն, որք ունէին ի մէջ ինքեանց զբազում խնդիրս:

29. Եւ երբ այս ասաց, նրա մօտից դուրս գնացին հրեաները, որոնք իրենք իրենց մէջ էլ շատ վէճեր ունէին:
29 * Ու երբ ասիկա ըսաւ, Հրեաները դուրս ելան, իրարու հետ վիճելով։
zohrab-1805▾ eastern-1994▾ western am▾
28:2929: Когда он сказал это, Иудеи ушли, много споря между собою.
28:29  
28:29. [WH omits this verse.]
28:29. [OMITTED TEXT]And when he had said these things, the Jews went out from him, having much reasoning among themselves.
29. ( Some ancient authorities insert ver. 29 ) And when he had said these words, the Jews departed, having much disputing among themselves.
28:29. And when he had said these things, the Jews went away from him, though they still had many questions among themselves.
28:29. And when he had said these words, the Jews departed, and had great reasoning among themselves.
And when he had said these words, the Jews departed, and had great reasoning among themselves:

29: Когда он сказал это, Иудеи ушли, много споря между собою.
28:29  
28:29. [WH omits this verse.]
28:29. [OMITTED TEXT]
And when he had said these things, the Jews went out from him, having much reasoning among themselves.
29. ( Some ancient authorities insert ver. 29 ) And when he had said these words, the Jews departed, having much disputing among themselves.
28:29. And when he had said these things, the Jews went away from him, though they still had many questions among themselves.
28:29. And when he had said these words, the Jews departed, and had great reasoning among themselves.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: "Когда он сказал сие, Иудеи ушли..." - ср. 25: ст. Очевидно, иудеи слышали все эти грозные для них слова, не вразумившись ими и заслужив вполне изреченное в них осуждение.
Adam Clarke: Commentary on the Bible - 1831
28:29: And had great reasoning among themselves - The believers contending with the unbelievers; and thus we may suppose that the cause of truth gained ground. For contentions about the truth and authenticity of the religion of Christ infallibly end in the triumph and extension of that religion.
Albert Barnes: Notes on the Bible - 1834
28:29: And had great reasoning - Great discussion or debates. That is, the part which believed that Jesus was the Messiah Act 28:24 discussed the subject warmly with those who did not believe. This whole verse is missing in the Syriac version, and in some Greek mss., and is supposed by Mill and Griesbach to be spurious.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:29: great reasoning: Act 28:25; Mat 10:34-36; Luk 12:51; Joh 7:40-53
Geneva 1599
28:29 (16) And when he had said these words, the Jews departed, and had great reasoning among themselves.
(16) Not the Gospel, but the contempt of the Gospel is the cause of strife and debate.
John Gill
28:29 And when he had said these words,.... Cited the prophecy of Isaiah, and declared the mission of the Gospel to the Gentiles, and their calling by it; both which must greatly gravel and disturb the unbelieving part of his audience:
the Jews departed; much displeased and uneasy:
and had great reasoning among themselves; not only with them that believed, but with others, that seemed to incline towards the apostle, and who espoused and undertook to defend some principles of his, against the rest, as the doctrine of the resurrection; and particularly they might take into consideration the passage in Isaiah, the apostle had recited to them at parting, and which was so appropriate to them; as well as the account he gave them of the preaching of the Gospel, and the success of it among the Gentiles, things which must be very grating to them: this whole verse is wanting in the Alexandrian copy, and in the Syriac version.
Robert Jamieson, A. R. Fausset and David Brown
28:29 the Jews departed, and had great--"much"
reasoning among themselves--"This verse is wanting in many manuscripts [and omitted by several recent editors], but certainly without reason. Probably the words were regarded as superfluous, as they seem to tell us what we were told before, that Paul "departed" (see Acts 28:25). But in Acts 28:25 it is the breaking off of the discourse that is meant, here the final departure from the house" [OLSHAUSEN].
28:3028:30: Եւ եղեւ զերկեա՛մ մի բովանդակ իւրով վարձու[2885]. [2885] Ոսկան. Զերկամ մի։
30. Եւ ամբողջ երկու տարի Պօղոսն ապրեց իր ծախսով:
30 Պօղոս լման երկու տարի իր վարձքով բռնած տունը կեցաւ։
Եւ եղեւ զերկեամ մի բովանդակ իւրով վարձու:

28:30: Եւ եղեւ զերկեա՛մ մի բովանդակ իւրով վարձու[2885].
[2885] Ոսկան. Զերկամ մի։
30. Եւ ամբողջ երկու տարի Պօղոսն ապրեց իր ծախսով:
30 Պօղոս լման երկու տարի իր վարձքով բռնած տունը կեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
28:3030: И жил Павел целых два года на своем иждивении и принимал всех, приходивших к нему,
28:30  ἐνέμεινεν δὲ διετίαν ὅλην ἐν ἰδίῳ μισθώματι, καὶ ἀπεδέχετο πάντας τοὺς εἰσπορευομένους πρὸς αὐτόν,
28:30. Ἐνέμεινεν (It-stayed-in) δὲ (moreover) διετίαν (to-a-two-yearing-unto) ὅλην (to-whole) ἐν (in) ἰδίῳ (unto-private-belonged) μισθώματι, (unto-an-en-paying-to) καὶ (and) ἀπεδέχετο ( it-was-receiving-off ) πάντας ( to-all ) τοὺς (to-the-ones) εἰσπορευομένους ( to-traversing-into-of ) πρὸς (toward) αὐτόν, (to-it,"
28:30. mansit autem biennio toto in suo conducto et suscipiebat omnes qui ingrediebantur ad eumAnd he remained two whole years in his own hired lodging: and he received all that came in to him,
30. And he abode two whole years in his own hired dwelling, and received all that went in unto him,
28:30. Then he remained for two whole years in his own rented lodgings. And he received all who went in to him,
28:30. And Paul dwelt two whole years in his own hired house, and received all that came in unto him,
And Paul dwelt two whole years in his own hired house:

30: И жил Павел целых два года на своем иждивении и принимал всех, приходивших к нему,
28:30  ἐνέμεινεν δὲ διετίαν ὅλην ἐν ἰδίῳ μισθώματι, καὶ ἀπεδέχετο πάντας τοὺς εἰσπορευομένους πρὸς αὐτόν,
28:30. mansit autem biennio toto in suo conducto et suscipiebat omnes qui ingrediebantur ad eum
And he remained two whole years in his own hired lodging: and he received all that came in to him,
28:30. Then he remained for two whole years in his own rented lodgings. And he received all who went in to him,
28:30. And Paul dwelt two whole years in his own hired house, and received all that came in unto him,
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
30-31: Последние два стиха составляют кроткое заключение книги Деяний, напоминающее подобную же форму заключения Евангелия от Луки (XXIV:52-53). Это как будто заставляет признать за несомненное, что книга Деяний отнюдь не есть незаконченная книга, но подобно как и Евангелие Луки - вполне законченное по намерению писателя, слово (Деян I:1).

"Целых два года..." - вероятно, до освобождения от уз, а не до мученической кончины своей, которая, по некоторым преданиям, последовала несколько после.

"На своем иждевении..." - en idiw misqwwmati - предполагающем и наем помещения, и обеденное содержание. Так как теперь Павел, как узник, не имел возможности добывать себе содержание по-прежнему - собственным трудом (XX:34), то, очевидно, он пользовался усердием верных, не только туземных, но и других основанных им и любивших его обществ христианских (ср. Флп IV:10: и д. 18).

"Проповедуя невозбранно..." - особенно после того, как первый его ответ пред судом Кесаря (2Тим. IV:16) сделал его известным всей претории и всем прочим (Флп I:12-13), послужив к большему успеху Евангелия (Флп IV:22).

"Будем же, убеждает св. Златоуст, подражать Павлу, этой доблестной и адамантовой душе, дабы, шествуя по следам его жизни, мы могли проплыть море настоящей жизни, достигнуть безмятежной пристани, и сподобиться благ, обетованных живущим достойно Христа".

Этим писатель оканчивает свое повествование и оставляет жаждущего слушателя, дабы остальное он дополнил собственным умозаключением. "Ибо, конечно, каково было прежнее, такого же было и последующее... Коринф имел его у себя два года, Азия три, этот (Рим) два, а потом он пришел туда во второй раз, когда и скончался... Ты хотел бы знать последующее? От таково же, как и предыдущее: узы, страдания, борьба, темничное заключение, козни, клеветы, ежедневная смерть!" (Злат. ). В заключение небезынтересно поставить вопрос: почему в эти два года пребывания Павла в Риме его положение не изменилось ни к лучшему, ни к худшему? Полагают, в объяснение этого, что все это время ожидали кого-либо из Иудеи, уполномоченного поддерживать пред императором обвинение против Павла, или же просто дело замедлилось от небрежности, свойственной римским неограниченным правителям. Наконец, некоторые допускают, что это замедление произошло не без участия друзей Павла, которые видели в том большую пользу и для себя, и для него, при представлении ему столь широкой свободы в узах.

Сказания о дальнейшей судьбе апостола заимствуются главным образом из сообщений Евсевия Кесарийского, Симеона Метафраста, Никифора Каллиста, Барония, Климента Римского, Лактанация и других.

Наиболее достоверное время мученической кончины апостола 67: или 68: г. по Р.Х.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul Preaches Two Years at Rome.
30 And Paul dwelt two whole years in his own hired house, and received all that came in unto him, 31 Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.

We are here taking our leave of the history of blessed Paul; and therefore, since God saw it not fit that we should know any more of him, we should carefully take notice of every particular of the circumstances in which we must here leave him.

I. It cannot but be a trouble to us that we must leave him in bonds for Christ, nay, and that we have no prospect given us of his being set at liberty. Two whole years of that good man's life are here spent in confinement, and, for aught that appears, he was never enquired after, all that time, by those whose prisoner he was. He appealed to Cæsar, in hope of a speedy discharge from his imprisonment, the governors having signified to his imperial majesty concerning the prisoner that he had done nothing worthy of death or bonds, and yet he is detained a prisoner. So little reason have we to trust in men, especially despised prisoners in great men; witness the case of Joseph, whom the chief butler remembered not, but forgot, Gen. xl. 23. Yet some think that though it be not mentioned here, yet it was in the former of these two years, and early too in that year, that he was first brought before Nero, and then his bonds in Christ were manifest in Cæsar's court, as he says, Phil. i. 13. And at this first answer it was that no man stood by him, 2 Tim. iv. 16. But it seems, instead of being set at liberty upon this appeal, as he expected, he hardly escaped out of the emperor's hands with his life; he calls it a deliverance out of the mouth of the lion, 2 Tim. iv. 17, and his speaking there of his first answer intimates that since that he had a second, in which he had come off better, and yet was not discharged. During these two years' imprisonment he wrote his epistle to the Galatians, then his second epistle to Timothy, then those to the Ephesians, Philippians, Colossians, and to Philemon, in which he mentions several things particularly concerning his imprisonment; and, lastly, his epistle to the Hebrews just after he was set at liberty, as Timothy also was, who, coming to visit him, was upon some account or other made his fellow-prisoner (with whom, writes Paul to the Hebrews, xiii. 23, if he come shortly, I will see you), but how or by what means he obtained his liberty we are not told, only that two years he was a prisoner. Tradition says that after his discharge he went from Italy to Spain, thence to Crete, and so with Timothy into Judea, and thence went to visit the churches in Asia, and at length came a second time to Rome, and there was beheaded in the last year of Nero. But Baronius himself owns that there is no certainty of any thing concerning him betwixt his release from this imprisonment and his martyrdom; but it is said by some that Nero, having, when he began to play the tyrant, set himself against the Christians, and persecuted them (and he was the first of the emperors that made a law against them, as Tertullian says, Apol. cap. 5), the church at Rome was much weakened by that persecution, and this brought Paul the second time to Rome, to re-establish the church there, and to comfort the souls of the disciples that were left, and so he fell a second time into Nero's hand. And Chrysostom relates that a young woman that was one of Nero's misses (to speak modishly) being converted, by Paul's preaching, to the Christian faith, and so brought off from the lewd course of life she had lived, Nero was incensed against Paul for it, and ordered him first to be imprisoned, and then put to death. But to keep to this short account here given of it, 1. It would grieve one to think that such a useful man as Paul was should be so long in restraint. Two years he was a prisoner under Felix (ch. xxiv. 27), and, besides all the time that passed between that and his coming to Rome, he is here two years more a prisoner under Nero. How many churches might Paul have planted, how many cities and nations might he have brought over to Christ, in these five years' time (for so much it was at least), if he had been at liberty! But God is wise, and will show that he is not debtor to the most useful instruments he employs, but can and will carry on his own interest, both without their services and by their sufferings. Even Paul's bonds fell out to the furtherance of the gospel, Phil. i. 12-14. 2. Yet even Paul's imprisonment was in some respects a kindness to him, for these two years he dwelt in his own hired house, and that was more, for aught I know, than ever he had done before. He had always been accustomed to sojourn in the houses of others, now he has a house of his own--his own while he pays the rent of it; and such a retirement as this would be a refreshment to one who had been all his days an itinerant. He had been accustomed to be always upon the remove, seldom staid long at a place, but now he lived for two years in the same house; so that the bringing of him into this prison was like Christ's call to his disciples to come into a desert place, and rest awhile, Mark vi. 31. When he was at liberty, he was in continual fear by reason of the lying in wait of the Jews (ch. xx. 19), but now his prison was his castle. Thus out of the eater came forth meat, and out of the strong sweetness.

II. Yet it is a pleasure to us (for we are sure it was to him) that, though we leave him in bonds for Christ, yet we leave him at work for Christ, and this made his bonds easy that he was not by them bound out from serving God and doing good. His prison becomes a temple, a church, and then it is to him a palace. His hands are tied, but, thanks be to God, his mouth is not stopped; a faithful zealous minister can better bear any hardship than being silenced. Here is Paul a prisoner, and yet a preacher; he is bound, but the word of the Lord is not bound. When he wrote his epistle to the Romans, he said he longed to see them, that he might impart unto them some spiritual gift (Rom. i. 11); he was glad to see some of them (v. 15), but it would not be half his joy unless he could impart to them some spiritual gift, which here he has an opportunity to do, and then he will not complain of his confinement. Observe,

1. To whom he preached: to all that had a mind to hear him, whether Jews or Gentiles. Whether he had liberty to go to other houses to preach does not appear; it is likely not; but whoever would had liberty to come to his house to hear, and they were welcome: He received all that came to him. Note, Ministers' doors should be open to such as desire to receive instruction from them, and they should be glad of an opportunity to advise those that are in care about their souls. Paul could not preach in a synagogue, or any public place of meeting that was sumptuous and capacious, but he preached in a poor cottage of his own. Note, When we cannot do what we would in the service of God we must do what we can. Those ministers that have but little hired houses should rather preach in them, if they may be allowed to do that, than be silent. He received all that came to him, and was not afraid of the greatest, nor ashamed of the meanest. He was ready to preach on the first day of the week to Christians, on the seventh day to Jews, and to all who would come on any day of the week; and he might hope the better to speed because they came in unto him, which supposed a desire to be instructed and a willingness to learn, and where these are it is probable that some good may be done.

2. What he preached. He does not fill their heads with curious speculations, nor with matters of state and politics, but he keeps to his text, minds his business as an apostle. (1.) He is God's ambassador, and therefore preaches the kingdom of God, does all he can to preach it up, negotiates the affairs of it, in order to the advancing of all its true interests. He meddles not with the affairs of the kingdoms of men; let those treat of them whose work it is. He preaches the kingdom of God among men, and the word of that kingdom; the same that he defended in his public disputes, testifying the kingdom of God (v. 23), he enforced in his public preaching, as that which, if received aright, will make us all wise and good, wiser and better, which is the end of preaching. (2.) He is an agent for Christ, a friend of the bridegroom, and therefore teaches those things which concern the Lord Jesus Christ--the whole history of Christ, his incarnation, doctrine, life, miracles, death, resurrection, ascension; all that relates to the mystery of godliness. Paul stuck still to his principle--to know and preach nothing but Christ, and him crucified. Ministers, when in their preaching they are tempted to diverge from that which is their main business, should reduce themselves with this question, What does this concern the Lord Jesus Christ? What tendency has it to bring us to him, and to keep us walking in him? For we preach not ourselves, but Christ.

3. With what liberty he preached. (1.) Divine grace gave him a liberty of spirit. He preached with all confidence, as one that was himself well assured of the truth of what he preached--that it was what he durst stand by; and of the worth of it--that it was what he durst suffer for. He was not ashamed of the gospel of Christ. (2.) Divine Providence gave him a liberty of speech: No man forbidding him, giving him any check for what he did or laying any restraint upon him. The Jews that used to forbid him to speak to the Gentiles had no authority here; and the Roman government as yet took no cognizance of the profession of Christianity as a crime. Herein we must acknowledge the hand of God, [1.] Setting bounds to the rage of persecutors; where he does not turn the heart, yet he can tie the hand and bridle the tongue. Nero was a bloody man, and there were many, both Jews and Gentiles, in Rome, that hated Christianity; and yet so it was, unaccountably, that Paul though a prisoner was connived at in preaching the gospel, and it was not construed a breach of the peace. Thus God makes the wrath of men to praise him, and restrains the remainder of it, Ps. lxxvi. 10. Though there were so many that had it in their power to forbid Paul's preaching (even the common soldier that kept him might have done it), yet God so ordered it, that no man did forbid him. [2.] See God here providing comfort for the relief of the persecuted. Though it was a very low and narrow sphere of opportunity that Paul was here placed in, compared with what he had been in, yet, such as it was, he was not molested nor disturbed in it. Though it was not a wide door that was opened to him, yet it was kept open, and no man was suffered to shut it; and it was to many an effectual door, so that there were saints even in Cæsar's household, Phil. iv. 22. When the city of our solemnities is thus made a quiet habitation at any time, and we are fed from day to day with the bread of life, no man forbidding us, we must give thanks to God for it and prepare for changes, still longing for that holy mountain in which there shall never be any pricking brier nor grieving thorn.
Adam Clarke: Commentary on the Bible - 1831
28:30: Paul dwelt two whole years in his own hired house - As a state prisoner, he might have had an apartment in the common prison; but peculiar favor was showed him, and he was permitted to dwell alone, with the soldier that guarded him, Act 28:16. Finding now an opportunity of preaching the Gospel, he hired a house for the purpose, and paid for it, St. Chrysostom observes, by the fruits of his own labor. Here he received all that came unto him, and preached the Gospel with glorious success; so that his bonds became the means of spreading the truth, and he became celebrated even in the palace of Nero, Phi 1:12, Phi 1:13; and we find that there were several saints, even in Caesar's household, Phi 4:22, which were, no doubt, the fruits of the apostle's ministry. It is said that during his two years' residence here he became acquainted with Seneca, the philosopher, between whom and the apostle an epistolary correspondence took place. In an ancient MS. of Seneca's epistles in my own possession, these letters are extant, and are in number fourteen and have a prologue to them written by St. Jerome. That they are very ancient cannot be doubted; but learned men have long ago agreed that they are neither worthy of Paul nor of Seneca.
While he was in captivity, the Church at Philippi, to which he was exceedingly dear, sent him some pecuniary assistance by the hands of their minister, Epaphroditus, who, it appears, risked his life in the service of the apostle, and was taken with a dangerous malady. When he got well, he returned to Philippi, and, it is supposed, carried with him that epistle which is still extant; and from it we learn that Timothy was then at Rome with Paul, and that he had the prospect of being shortly delivered from his captivity. See Phi 1:12, Phi 1:13; Phi 2:25; Phi 4:15, Phi 4:16, Phi 4:18, etc.
Albert Barnes: Notes on the Bible - 1834
28:30: Paul dwelt two whole years - Doubtless in the custody of the soldiers. Why he was not prosecuted before the emperor during this time is not known. It is evident, however Act 28:21, that the Jews were not disposed to carry the case before Nero, and the matter, during this time, was suffered quietly to sleep. There is great probability that the Jews did not dare to prosecute him before the emperor. It is clear that they had never been in favor of the appeal to Rome, and that they had no hope of gaining their cause. Probably they might remember the former treatment of their people by the emperor (see the notes on Act 18:2); they might remember that they were despised at the Roman capital, and not choose to encounter the scorn and indignation of the Roman court; and as there was no prosecution, Paul was suffered to live in quietness and safety. Lardner, however, supposed (vol. v. p. 528, 529, ed. 8vo, London, 1829) that the case of Paul was soon brought before Nero and decided, and that the method of confinement was ordered by the emperor himself. Lightfoot also supposes that Paul's "accusers, who had come from Judea to lay their charge against him, would be urgent to get their business despatched, that they might be returning to their own home again, and so would bring him to trial as soon as they could." But nothing certainly is known on the subject. It is evident, indeed, from Ti2 4:16, that he was at some time arraigned before the emperor; but when it was, or what was the decision or why he was at last set at liberty, are all involved in impenetrable obscurity.
In his own hired house - In a house which he was permitted to hire and occupy as his own. Probably in this he was assisted by the kindness of his Roman friends.
And received all ... - Received all hospitably and kindly who came to him to listen to his instructions. It is evident from this that he was still a prisoner, and was not permitted to go at large.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:30: Paul: St. Paul, after his release, is supposed to have visited Judea, in the way to which he left Titus at Crete (Tit 1:5), and then returned through Syria, Cilicia, Asia Minor, and Greece, to Rome; where, according to primitive tradition, he was beheaded by order of Nero, ad 66, at Aquae Saiviae, three miles from Rome, and interred in the Via Ostensis, two miles from the city, where Constantine erected a church.
dwelt: Act 28:16
Geneva 1599
28:30 (17) And Paul dwelt two whole years in his own hired house, and received all that came in unto him,
(17) The word of God cannot be bound.
John Gill
28:30 And Paul dwelt two whole years in his own hired house,.... In a house which he hired with his own money; in which his friends Luke, Aristarchus, and others, dwelt with him; where he was guarded by a soldier: whether at the expiration of these two years he was set at liberty, and for ten years afterwards travelled into Italy, France, and Spain, preaching the Gospel, as some think; or whether he then suffered martyrdom, is not certain; the latter is most probable:
and received all that came in unto him; there, as the Syriac version reads, that is, into his lodging, as the Ethiopic version expresses it; which is not to be understood of his hospitality, for it cannot be thought that he should provide food and lodging for all that came unto him; but that be admitted all that would to come and hear him, and freely preached the Gospel to them: it should seem by this, as well as by what is said Acts 28:23; that many of the Jews came into his lodging, and heard him expound, that it was a large house he had hired and dwelt in; and such an one Jerom (y) thinks it was, like that he supposes he would have Philemon provide for him, which he desires in his epistle to him, ; namely, a house in the most noted place in the city, for the conveniency of those that came to him; large enough to hold many; free from noise and disturbance; and not situated in a scandalous neighbourhood, nor near to shows and plays; and that the lodging should rather be on the floor than in an upper room: and such a house, with all the conditions that Jerom mentions, the Papists pretend to show at Rome to this day; where, as their tradition is, Luke composed, or however finished this his history; which, as the above writer observes (z), reaches to the two years of Paul's stay at Rome; that is, until the fourth year of Nero; from whence, adds he, we learn that in the same city this book was composed: and it is certain, that Luke was with him, when the apostle wrote his second epistle to Timothy from Rome, and when the time of his martyrdom seemed to himself to be at hand, Ti2 4:7.
(y) Comment in Philemon v. 22. Tom. 9. fol. 116. I. (z) Catalog. Script. Eccl. sect. 17. fol. 91. C.
John Wesley
28:30 And Paul continued two whole years - After which this book was written, long before St. Paul's death, and was undoubtedly published with his approbation by St. Luke, who continued with him to the last, Ti2 4:11. And received all that came to him - Whether they were Jews or Gentiles. These two years completed twenty - five years after our Saviour's passion. Such progress had the Gospel made by that time, in the parts of the world which lay west of Jerusalem, by the ministry of St. Paul among the Gentiles. How far eastward the other apostles had carried it in the same time, history does not inform us.
Robert Jamieson, A. R. Fausset and David Brown
28:30 in his own hired house--(See on Acts 28:23), yet still in custody, for he only "received all that came to him"; and it is not said that he went to the synagogue or anywhere else.
28:3128:31: եւ ընդունէր զամենեսեան որ մտանէին առ նա։
31. Եւ ընդունում էր բոլոր նրանց, որ գալիս էին իր մօտ:
31 Բոլոր եկողները կ’ընդունէր։
Եւ ընդունէր զամենեսեան որ մտանէին առ նա:

28:31: եւ ընդունէր զամենեսեան որ մտանէին առ նա։
31. Եւ ընդունում էր բոլոր նրանց, որ գալիս էին իր մօտ:
31 Բոլոր եկողները կ’ընդունէր։
zohrab-1805▾ eastern-1994▾ western am▾
28:3131: проповедуя Царствие Божие и уча о Господе Иисусе Христе со всяким дерзновением невозбранно.
28:31  κηρύσσων τὴν βασιλείαν τοῦ θεοῦ καὶ διδάσκων τὰ περὶ τοῦ κυρίου ἰησοῦ χριστοῦ μετὰ πάσης παρρησίας ἀκωλύτως.
28:31. κηρύσσων (heralding) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) διδάσκων (teaching) τὰ (to-the-ones) περὶ (about) τοῦ (of-the-one) κυρίου (of-Authority-belonged) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) μετὰ (with) πάσης (of-all) παρρησίας (of-an-all-uttering-unto) ἀκωλύτως. (unto-un-preventable)
28:31. praedicans regnum Dei et docens quae sunt de Domino Iesu Christo cum omni fiducia sine prohibitionePreaching the kingdom of God and teaching the things which concern the Lord Jesus Christ, with all confidence, without prohibition.
31. preaching the kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, none forbidding him.
28:31. preaching the kingdom of God and teaching the things which are from the Lord Jesus Christ, with all faithfulness, without prohibition.
28:31. Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.
KJV [30] and received all that came in unto him:

31: проповедуя Царствие Божие и уча о Господе Иисусе Христе со всяким дерзновением невозбранно.
28:31  κηρύσσων τὴν βασιλείαν τοῦ θεοῦ καὶ διδάσκων τὰ περὶ τοῦ κυρίου ἰησοῦ χριστοῦ μετὰ πάσης παρρησίας ἀκωλύτως.
28:31. praedicans regnum Dei et docens quae sunt de Domino Iesu Christo cum omni fiducia sine prohibitione
Preaching the kingdom of God and teaching the things which concern the Lord Jesus Christ, with all confidence, without prohibition.
28:31. preaching the kingdom of God and teaching the things which are from the Lord Jesus Christ, with all faithfulness, without prohibition.
28:31. Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.
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
28:31: Preaching the kingdom of God - Showing the spiritual nature of the true Church, under the reign of the Messiah. For an explanation of this phrase, see the note on Mat 3:2.
Those things which concern the Lord - The Redeemer of the world was to be represented as the Lord; as Jesus; and as the Christ. As the Lord, ὁ Κυριος, the sole potentate, upholding all things by the word of his power; governing the world and the Church; having all things under his control, and all his enemies under his feet; in short, the maker and upholder of all things, and the judge of all men. As Jesus - the Savior; he who saves, delivers, and preserves; and especially he who saves his people from their sins. For the explanation of the word Jesus, see the note on Joh 1:17. As Christ - the same as Messiah; both signifying the Anointed: he who was appointed by the Lord to this great and glorious work; who had the Spirit without measure, and who anoints, communicates the gifts and graces of that Spirit to all true believers. St. Paul taught the things which concerned or belonged to the Lord Jesus Christ. He proved him to be the Messiah foretold by the prophets, and expected by the Jews; he spoke of what he does as the Lord, what he does as Jesus, and what he does as Christ. These contain the sum and substance of all that is called the Gospel of Christ. Yet, the things which concern the Lord Jesus Christ, necessarily include the whole account of his incarnation, preaching in Judea, miracles, persecutions, passion, death, burial, resurrection, ascension, intercession, and his sending down the gifts and graces of the Holy Spirit. These were the subjects on which the apostle preached for two whole years, during his imprisonment at Rome.
With all confidence - Παρῥησιας, Liberty of speech; perfect freedom to say all he pleased, and when he pleased. He had the fullest toleration from the Roman government to preach as he pleased, and what he pleased; and the unbelieving Jews had no power to prevent him.
It is supposed that it was during this residence at Rome that he converted Onesimus, and sent him back to his master Philemon, with the epistle which is still extant. And it is from Plm 1:23, Plm 1:24, of that epistle, that we learn that Paul had then with him Epaphras, Marcus, Aristarchus, Demas, and Luke.
Here St. Luke's account of Paul's travels and sufferings ends; and it is probable that this history was written soon after the end of the two years mentioned in Act 28:30.
That the apostle visited many places after this, suffered much in the great cause of Christianity, and preached the Gospel of Jesus with amazing success, is generally believed. How he came to be liberated we are not told; but it is likely that, having been kept in this sort of confinement for about two years, and none appearing against him, he was released by the imperial order.
Concerning the time, place, and manner of his death, we have little certainty. It is commonly believed that, when a general persecution was raised against the Christians by Nero, about a.d. 64, under pretense that they had set Rome on fire, both St. Paul and St. Peter then sealed the truth with their blood; the latter being crucified with his head downward; the former being beheaded, either in a.d. 64 or 65, and buried in the Via Ostiensis. Eusebius, Hist, Eccles. lib. ii. cap. 25, intimates that the tombs of these two apostles, with their inscriptions, were extant in his time; and quotes as his authority a holy man of the name of Caius, who wrote against the sect of the Cataphrygians, who has asserted this, as from his personal knowledge. See Eusebius, by Reading, vol. i. p. 83; and see Dr. Lardner, in his life of this apostle, who examines this account with his usual perspicuity and candour. Other writers have been more particular concerning his death: they say that it was not by the command of Nero that he was martyred, but by that of the prefects of the city, Nero being then absent; that he was beheaded at Aquae Salviae, about three miles from Rome, on Feb. 22; that he could not be crucified, as Peter was, because he was a freeman of the city of Rome. But there is great uncertainty on these subjects, so that we cannot positively rely on any account that even the ancients have transmitted to us concerning the death of this apostle; and much less on the accounts given by the moderns; and least of all on those which are to be found in the Martyrologists. Whether Paul ever returned after this to Rome has not yet been satisfactorily proved. It is probable that he did, and suffered death there, as stated above; but still we have no certainty.
There are several subscriptions to this book in different manuscripts: these are the principal: - The Acts of the Apostles - The Acts of the holy Apostles - The end of the Acts of the holy Apostles, written by Luke the Evangelist, and fellow traveler of the illustrious Apostle Paul - By the holy Apostle and Evangelist Luke, etc. etc.
The versions are not less various in their subscriptions.
The end of the Acts, that is, the History of the holy Apostles. - Syriac.
Under the auspices and help of God, the book of the Acts of the pure Apostles is finished; whom we humbly supplicate to obtain us mercy by all their prayers. Amen. And may praise be ascribed to God, the Lord of the universe! - Arabic.
This (book) of the Acts of the Apostles, which has been by many translated into the Roman tongue, is translated from the Roman and Greek tongue into the Ethiopic. - Aethiopic.
On the nature and importance of the Acts of the Apostles, see what is said in the preface to this book. To which may be added the following observations, taken from the conclusion of Dr. Dodd's Commentary.
"The plainness and simplicity of the narration are strong circumstances in its favor; the writer appears to have been very honest and impartial, and to have set down, very fairly, the objections which were made to Christianity, both by Jews and heathens, and the reflections which enemies cast upon it, and upon the first preachers of it. He has likewise, with a just and honest freedom, mentioned the weaknesses, faults, and prejudices, both of the apostles and their converts. There is a great and remarkable harmony between the occasional hints dispersed up and down in St. Paul's epistles, and the facts recorded in this history; insomuch as that it is generally acknowledged that the history of the Acts is the best clue to guide us in the studying of the epistles written by that apostle. The other parts of the New Testament do likewise agree with this history, and give great confirmation to it; for the doctrines and principles are every where uniformly the same; the conclusions of the gospels contain a brief account of those things which are more particularly related in the beginning of the Acts. And there are frequent intimations, in other parts of the gospels, that such an effusion of the Spirit was expected; and that with a view to the very design which the apostles and primitive Christians are said to have carried on, by virtue of that extraordinary effusion which Christ poured out upon his disciples after his ascension; and, finally, the epistles of the other apostles, as well as those of St. Paul, plainly suppose such things to have happened as are related in the Acts of the Apostles; so that the history of the Acts is one of the most important parts of the sacred history, for neither the gospels nor epistles could have been so clearly understood without it; but by the help of it the whole scheme of the Christian revelation is set before us in an easy and manifest view.
"Even the incidental things mentioned by St. Luke are so exactly agreeable to all the accounts which remain of the best ancient historians, among the Jews and heathens, that no person who had forged such a history, in later ages, could have had that external confirmation, but would have betrayed himself by alluding to some customs or opinions since sprung up; or by misrepresenting some circumstance, or using some phrase or expression not then in use. The plea of forgery, therefore, in later ages, cannot be allowed; and for a man to have published a history of such things so early as St. Luke wrote; (that is, while some of the apostles and many other persons were alive who were concerned in the transactions which he has recorded); if his account had not been punctually true, could have been only to have exposed himself to an easy confutation and certain infamy.
"As, therefore, the Acts of the Apostles are in themselves consistent and uniform, the incidental things agreeable to the best ancient historians which have come down to us, and the main facts supported and confirmed by the other books of the New Testament, and by the unanimous testimony of so many of the ancient fathers, we may, I think, very fairly, and with great justness, conclude that, if any history of former times deserves credit, the Acts of the Apostles ought to be received and credited; and, if the history of the Acts of the Apostles be true, Christianity cannot be false: for a doctrine so good in itself, and attended with so many miraculous and Divine testimonies, has an the possible masks of a true revelation."
On St. Paul's character and conduct, see the observations at the end of Act 9:43 (note), where the subject is particularly considered.
The book of the Acts is not only a history of the Church, the most ancient and most impartial, as it is the most authentic extant, but it is also a history of God's grace and providence, The manner in which he has exerted himself in favor of Christianity, and of the persons who were originally employed to disseminate its doctrines, shows us the highest marks of the Divine approbation. Had not that cause been of God, could he have so signally interposed in its behalf? Would he have wrought such a series of miracles for its propagation and support? And would all its genuine professors have submitted to sustain the loss of all things, had not his own Spirit, by its consolations in their hearts, given them to feel that his favor was better than life?
That the hardships suffered by the primitive apostles and Christians were great, the facts themselves related in this book sufficiently declare: that their consolation and happiness were abundant, the cheerful manner in which they met and sustained those hardships demonstrates. He who cordially embraced Christianity found himself no loser by it; if he lost earthly good in consequence, it was infinitely overbalanced by the spiritual good which he received. Paul himself, who suffered most, had this compensated by superabounding happiness. Wherever the Gospel comes, it finds nothing but darkness, sin, and misery; wherever it is received, it communicates light, holiness, and felicity. Reader, magnify thy God and Savior, who hath called thee to such a state of salvation. Should thou neglect it, how grievous must thy punishment be! Not only receive its doctrines, as a system of wisdom and goodness, but receive them as motives of conduct, and as a rule of life; and show thy conscientious belief of them, by holding the truth in righteousness, and thus adorn these doctrines of God thy Savior in all things. - Amen.
I have often with pleasure, and with great advantage to my subject, quoted Dr. Lardner, whose elaborate works in defense of Divine revelation are really beyond all praise. The conclusion of his Credibility of the Gospel History is peculiarly appropriate; and the introduction of it here can need no apology. I hope, with him, I may also say: -
"I have now performed what I undertook, and have shown that the account given by the sacred writers of persons and things is confirmed by other ancient authors of the best note. There is nothing in the books of the New Testament unsuitable to the age in which they are supposed to have been written. There appears in these writers a knowledge of the affairs of those times, not to be found in authors of later ages. We are hereby assured that the books of the New Testament are genuine, and that they were written by persons who lived at or near the time of those events of which they have given the history.
"Any one may be sensible how hard it is for the most learned, acute, and cautious man, to write a book in the character of some person of an earlier age; and not betray his own time by some mistake about the affairs of the age in which he pretends to place himself; or by allusions to customs or principles since sprung up; or by some phrase or expression not then in use. It is no easy thing to escape all these dangers in the smallest performance, though it be a treatise of theory or speculation: these hazards are greatly increased when the work is of any length; and especially if it be historical, and be concerned with characters and customs. It is yet more difficult to carry on such a design in a work consisting of several pieces, written, to all appearance, by several persons. Many indeed are desirous to deceive, but all hate to be deceived; and therefore, though attempts have been made to impose upon the world in this way, they have never, or very rarely, succeeded; but have been detected and exposed by the skill and vigilance of those who have been concerned for the truth.
"The volume of the New Testament consists of several pieces: these are ascribed to eight several persons; and there are the strongest appearances that they were not all written by any one hand, but by as many persons as they are ascribed to. There are lesser differences in the relations of some facts, and such seeming contradictions as would never have happened if these books had been all the work of one person, or of several who wrote in concert. There are as many peculiarities of temper and style as there are names of writers; divers of which show no depth of genius nor compass of knowledge! Here are representations of titles, posts, behavior of persons of higher and lower ranks in many parts of the world; persons are introduced, and their characters are set in a full light; here is a history of things done in several cities and countries; and there are allusions to a vast variety of customs and tenets, of persons of several nations, sects, and religions. The whole is written without affectation, with the greatest simplicity and plainness, and is confirmed by other ancient writers of unquestionable authority. If it be difficult for a person of learning and experience to compose a small treatise concerning matters of speculation, with the characters of a more early age than that in which he writes, it is next to impossible that such a work of considerable length, consisting of several pieces, with a great variety of historical facts, representations of characters, principles, and customs of several nations, and distant countries, of persons of ranks and degrees, of many interests and parties, should be performed by eight several persons, the most of them unlearned, without any appearance of concert.
"I might perhaps call this argument a demonstration, if that term had not been often misapplied by men of warm imagination, and been bestowed upon reasonings that have but a small degree of probability. But though it should not be a strict demonstration that these writings are genuine, or though it be not absolutely impossible, in the nature of the thing, that the books of the New Testament should have been composed in a later age than that to which they are assigned, and of which they have innumerable characters, yet, I think, it is in the highest degree improbable, and altogether incredible.
"If the books of the New Testament were written by persons who lived before the destruction of Jerusalem, that is, if they were written at the time in which they are said to have been written, the things related in them are true. If they had not been matter of fact, they would not have been credited by any persons near that time, and in those parts of the world in which they are said to have been done, but would have been treated as the most notorious lies and falsehoods. Suppose three or four books should now appear amongst us, in the language most generally understood, giving an account of many remarkable and extraordinary events, which had happened in some kingdom of Europe, and in the most noted cities of the countries next adjoining to it; some of them said to have happened between sixty and seventy gears ago, others between twenty and thirty, others nearer our own time; would they not be looked upon as the most manifest and ridiculous forgeries and impostures that ever were contrived? Would great numbers of persons in those very places, change their religious principles and practices upon the credit of things reported to be publicly done, which no man ever heard of before? Or, rather, is it possible that such a design as this would be conceived by any sober and serious persons, or even the most wild and extravagant? If the history of the New Testament be credible, the Christian religion is true. If the things that were related to have been done by Jesus, and by his followers, by virtue of powers derived from him, do not prove a person to come from God, and that his doctrine is true and divine, nothing can. And as Jesus does here, in the circumstances of his birth, life, sufferings, and after exaltation, and in the success of his doctrine, answer the description of the great person promised and foretold in the Old Testament, he is at the same time showed to be the Messiah.
"From the agreement of the writers of the New Testament with other ancient writers, we are not only assured that these books are genuine, but also that they are come down to us pure and uncorrupted, without any considerable interpolations or alterations. If such had been made in them, there would have appeared some smaller differences at least between them and other ancient writings.
"There has been in all ages a wicked propensity in mankind to advance their own notions and fancies by deceits and forgeries: they have been practised by heathens, Jews, and Christians, in support of imaginary historical facts, religious schemes and practices, and political interests. With these views some whole books have been forged, and passages inserted into others of undoubted authority. Many of the Christian writers of the second and third centuries, and of the following ages, appear to have had false notions concerning the state of Judea between the nativity of Jesus and the destruction of Jerusalem; and concerning many other things occasionally mentioned in the New Testament. The consent of the best ancient writers with those of the New Testament is a proof that these books are still untouched, and that they have not been new modelled and altered by Christians of later times, in conformity to their own peculiar sentiments.
"This may be reckoned an argument that the generality of Christians had a very high veneration for these books; or else that the several sects among them have had an eye upon each other, that no alterations might be made in those writings to which they have all appealed. It is also an argument that the Divine providence has all along watched over and guarded these books, (a very fit object of especial care), which contain the best of principles, were apparently written with the best views, and have in them inimitable characters of truth and simplicity." - See Dr. Lardner's Works, vol. i. p. 419.
Let him answer these arguments who can. - A. C.
Albert Barnes: Notes on the Bible - 1834
28:31: Preaching the kingdom of God - See the notes on Act 20:25.
With all confidence - Openly and boldly, without anyone to hinder him. It is known also that Paul was not unsuccessful even when a prisoner at Rome. Several persons were converted by his preaching, even in the court of the emperor. The things which had happened to him, he says Phi 1:12-14, had fallen out rather to the furtherance of the gospel, so that his bonds in Christ were manifested in all the palace, and in all other places; and many brethren in the Lord, says he, waxing confident by my bonds, are much more bold to speak the Word without fear. In this situation he was remembered with deep interest by the church at Philippi, who sent Epaphroditus to him with a contribution to supply his needs. Of their kindness he speaks in terms of the tenderest gratitude in Phi 2:25; Phi 4:18. During his confinement also, he was the means of the Conversion of Onesimus, a runaway servant of Philemon, of Colosse in Phrygia Plm 1:10, whom he sent back to his master with a letter to himself, and with an epistle to the church at that place. See the Epistle to the Colossians, Col 4:8-9, Col 4:18. During this imprisonment, he wrote, according to Lardner, the following epistles, in the order and time mentioned, namely,:
Ephesians, April of 61 a. d. 2 Timothy, May of 61 a. d. Philippians, before the end of 62 a. d. Colossians 62 a. d. Philemon 62 a. d. Hebrews, the spring of 63 a. d.
Here closes the inspired account of the propagation of Christianity; of the organization of the Christian church, and of the toils and persecutions of the apostle Paul. Who can but be deeply affected when he comes to the conclusion of this inspired book recording the history of the spread of the Christian religion, and the labors and trials of that wonderful man, the apostle Paul. Who can help heaving a sigh of regret that the historian did not carry forward the history of Paul until his death, and that henceforward, in the history of the church, we want this faithful, inspired guide; and that, from the close of this book, everything becomes at once so involved in obscurity and uncertainty? Instead, however, of pouring forth unavailing regrets that the sacred historian has carried us no further onward, we should rather employ the language of praise that God inspired the writer of this book to give a history of the church for 30 years after the ascension of the Saviour; that he has recorded the accounts of the first great Rev_ivals of religion; that he has presented us the examples of the early missionary zeal; that he has informed us how the early Christians endured persecution and toil; that he has conducted us from land to land, and from city to city, showing us everywhere how the gospel was propagated, until we are led to the seat of the Roman power, and see the great apostle of Christianity there proclaiming, in that mighty capital of the world, the name of Jesus as the Saviour of people.
Perhaps there could be no more appropriate close to the book of the inspired history than thus to have conducted the apostle of the Gentiles to the capital of the Roman world, and to leave the principal agent in the establishment of the Christian religion in that seat of intelligence, influence, and power. It is the conducting of Christianity to the very height of its earthly victories; and having shown its power in the provinces of the empire, it was proper to close the account with the record of its achievements in the capital.
Why Luke closed his history here is not known. It may have been that he was not afterward the companion of Paul; or that he might have been himself removed by death. It is agreed on all hands that he did not attend Paul in his subsequent travels; and we should infer from the conclusion of this book that he did not survive the apostle, as it is almost incredible, if he did, that he did not mention his release and death. It is the uniform account of antiquity that Luke, after the transactions with which the Acts of the Apostles closes, passed over into Achaia, where he lived a year or two, and there died at the age of 84 years.
Everything in regard to the apostle Paul, after the account with which Luke closes this book, is involved in doubt and uncertainty. By what means he was set at liberty is not known; and there is a great contradiction of statements in regard to his subsequent travels, and even in regard to the time of his death. It is generally agreed, indeed, that he was set at liberty in the year of our Lord 63 a. d. After this some of the fathers assert that he traveled over Italy and passed into Spain. But this account is involved in great uncertainty. Lardner, who has examined all the statements with care, and than whom no one is better qualified to pronounce an opinion on these subjects, gives the following account of the subsequent life of Paul (Works, vol. v. pp. 331-336, London edition, 1829). He supposes that after his release he went from Rome to Jerusalem as soon as possible; that he then went to Ephesus, and from thence to Laodicea and Colosse; and that he returned to Rome by Troas, Philippi, and Corinth. The reason why he returned to Rome, Lardner supposes, was that he regarded that city as opening before him the widest and most important field of labor, and that, therefore, he proposed there to spend the remainder of his life.
In the year of our Lord 64 a. d., a dreadful fire happened at Rome which continued for six or seven days. It was generally supposed that the city had been set on fire by order of the Emperor Nero. In order to divert the attention of the people from this charge against himself, he accused the Christians of having been the authors of the conflagration, and excited against them a most furious and bloody persecution. In this persecution it is generally supposed that Paul and Peter suffered death, the former by being beheaded, and the latter by crucifixion. Paul is supposed to have been beheaded rather than crucified, because he was a Roman citizen, and because it was unlawful to put a Roman citizen to death on a cross. Lardher thinks that this occurred in the year 65. Where Paul was beheaded is not certainly known. It is generally supposed to have occurred at a place called the Salvian Waters, about 3 miles from Rome, and that he was buried in the Ostian Way, where a magnificent church was afterward built. But of this there is no absolute certainty.
It is far more important and interesting for us to be assured from the character which he evinced, and from the proofs of his zeal and toil in the cause of the Lord Jesus, that his spirit rested in the bosom of his Saviour and his God. WheRev_er he died, his spirit, we doubt not, is in heaven. And where that body rested at last, which he labored "to keep under," and which he sought to bring "into subjection" Co1 9:27, and which was to him so much the source of conflict and of sin Rom 7:5, Rom 7:23, is a matter of little consequence. It will be guarded by the eye of that Saviour whom he served, and will be raised up to eternal life. In his own inimitable language, it was "sown in corruption, it shall be raised in incorruption; it was sown in dishonor, it shall be raised in glory; it was sown in weakness, it shall be raised in power; it was sown a natural body, it shall be raised a spiritual body," Co1 15:42-44. And in regard to him, and to all other saints, "when that corruptible shall have put on incorruption, and that mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory," Co1 15:54.
To Paul now, what are all his sorrows, and persecutions, and toils in the cause of his Master? What but a source of thanksgiving that he was permitted thus to labor to spread the gospel through the world? So may we live - imitating his life of zeal, and self-denial, and faithfulness, that when we rise from the dead we may participate with him in the glories of the resurrection of the just.
Next: Romans Introduction
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:31: Cir, am 4069, ad 65
Preaching: Act 28:23, Act 8:12, Act 20:25; Mat 4:23; Mar 1:14; Luk 8:1
and teaching: Act 5:42, Act 23:11
with: Act 4:29, Act 4:31; Eph 6:19, Eph 6:20; Phi 1:14; Col 4:3, Col 4:4; Ti2 4:17
John Gill
28:31 Preaching the kingdom of God,.... That is, the Gospel, as in Lk 4:43; he preached up Jesus as the King Messiah, and declared that his kingdom was come, and opened the nature of it; that it consisted not in meats and drinks, but in righteousness and peace, and joy in the Holy Ghost; which is the kingdom of grace here, and is within a man, in his heart, where grace reigns through righteousness, unto eternal life: and he gave them same account of the kingdom of glory, and the way unto it; and showed, that without regeneration and sanctification, no one could be meet for it; and without the justifying righteousness of Christ, no man could have a right unto it, or be possessed of it:
and teaching those things which concern the Lord Jesus Christ: his person, as God and man; his office as Mediator, being prophet, priest, and King; his incarnation and birth; his life and miracles; his doctrine and obedience, sufferings and death; his resurrection, ascension, session at God's right hand; his intercession, and second coming to judgment; with all the truths of the Gospel, in which he has a concern; as redemption, peace, reconciliation and pardon, by his blood and sacrifice, and justification by his righteousness, and salvation and eternal life through him. These things had been the subject of the apostle's ministry, throughout the whole of it: he began at Damascus with preaching Jesus as the Son of God and the true Messiah; and he ends at Rome, with teaching the things concerning him: at his first setting out in the work of the Lord, he determined to make known none but Christ, and him crucified; and in this resolution he continued through the whole course of his life, and abode by it to the end: and this he did
with all confidence; with all freedom and liberty in his soul, though he was bound in his body with a chain; with all plainness, openness, and faithfulness; and with all courage and boldness, though in the midst of adversaries:
no man forbidding him; not the Roman emperor, nor the Roman senate, nor any other magistrate; nor could the Jews hinder him, nor was his mouth to be stopped by any; nor could the open door of the Gospel be shut, or its course be impeded; for though the apostle was bound, the word of God was not, but ran and was glorified; and was made known, and even owned in Caesar's palace; some say Nero's cupbearer, and Poppea his concubine, were converted by him: and he not only continued preaching the Gospel during the two years of his imprisonment at Rome, but also wrote several epistles to churches, and particular persons; as the epistles to the Galatians, Ephesians, Philippians, Colossians, and the Hebrews, and to Philemon, and the "second" epistle to Timothy: some copies add here, "Amen"; and at the close of the Alexandrian copy, stand these words, "the Acts of the holy Apostles"; and at the Syriac version these, "the End of the Acts of the blessed Apostles, that is, of their Histories".
John Wesley
28:31 No man forbidding him - Such was the victory of the word of God. While Paul was preaching at Rome, the Gospel shone with its highest lustre. Here therefore the Acts of the Apostles end; and end with great advantage. Otherwise St. Luke could easily have continued his narrative to the apostle's death.
Robert Jamieson, A. R. Fausset and David Brown
28:31 with all confidence, no man forbidding him--enjoying, in the uninterrupted exercise of his ministry, all the liberty of a guarded man. Thus closes this most precious monument of the beginnings of the Christian Church in its march from east to west, among the Jews first, whose center was Jerusalem; next among the Gentiles, with Antioch for its headquarters; finally, its banner is seen waving over imperial Rome, foretokening its universal triumphs. That distinguished apostle whose conversion, labors, and sufferings for "the faith which once he destroyed" occupy more than half of this History, it leaves a prisoner, unheard, so far as appears, for two years. His accusers, whose presence was indispensable, would have to await the return of spring before starting for the capital, and might not reach it for many months; nor, even when there, would they be so sanguine of success--after Felix, Festus, and Agrippa had all pronounced him innocent--as to be impatient of delay. And if witnesses were required to prove the charge advanced by Tertullus, that he was "a mover of sedition among all the Jews throughout the [Roman] world" (Acts 24:5), they must have seen that unless considerable time was allowed them the case would certainly break down. If to this be added the capricious delays which the emperor himself might interpose, and the practice of Nero to hear but one charge at a time, it will not seem strange that the historian should have no proceedings in the case to record for two years. Begun, probably, before the apostle's arrival, its progress at Rome under his own eye would furnish exalted employment, and beguile many a tedious hour of his two years' imprisonment. Had the case come on for hearing during this period, much more if it had been disposed of, it is hardly conceivable that the History should have closed as it does. But if, at the end of this period, the Narrative only wanted the decision of the case, while hope deferred was making the heart sick (Prov 13:12), and if, under the guidance of that Spirit whose seal was on it all, it seemed of more consequence to put the Church at once in possession of this History than to keep it back indefinitely for the sake of what might come to be otherwise known, we cannot wonder that it should be wound up as it is in its two concluding verses. All that we know of the apostle's proceedings and history beyond this must be gathered from the Epistles of the Imprisonment--Ephesians, Philippians, Colossians, and Philemon--written during this period, and the Pastoral Epistles--to Timothy and Titus, which, in our judgment, are of subsequent date. From the former class of Epistles we learn the following particulars: (1) That the trying restraint laid upon the apostle's labors by his imprisonment had only turned his influence into a new channel; the Gospel having in consequence penetrated even into the palace, and pervaded the city, while the preachers of Christ were emboldened; and though the Judaizing portion of them, observing his success among the Gentiles, had been led to inculcate with fresh zeal their own narrower Gospel, even this had done much good by extending the truth common to both (See on Phil 1:12-18; Phil 4:22); (2) That as in addition to all his other labors, "the care of all the churches pressed upon him from day to-day" (2Cor 11:28), so with these churches he kept up an active correspondence by means of letters and messages, and on such errands he lacked not faithful and beloved brethren enough ready to be employed--Luke; Timotheus; Tychicus; (John) Mark; Demas; Aristarchus; Epaphras; Onesimus; Jesus, called Justus; and, for a short time, Epaphroditus (See on Col 4:7; Col 4:9-12; Col 4:14; Philem 1:23-24; see Introduction to Ephesians, Introduction to Philippians, and Introduction to Philemon). That the apostle suffered martyrdom under Nero at Rome has never been doubted. But that the appeal which brought him to Rome issued in his liberation, that he was at large for some years thereafter and took some wide missionary circuits, and that he was again arrested, carried to Rome, and then executed--was the undisputed belief of the early Church, as expressed by CHRYSOSTOM, JEROME, and EUSEBIUS, in the fourth century, up to CLEMENT OF ROME, the "fellow laborer" of the apostle himself (Phil 4:3), in the first century. The strongest possible confirmation of this is found in the Pastoral Epistles, which bear marks throughout of a more advanced state of the Church, and more matured forms of error, than can well have existed at any period before the appeal which brought the apostle to Rome; which refer to movements of himself and Timothy that cannot without some straining (as we think) be made to fit into any prior period; and which are couched in a manifestly riper style than any of his other Epistles. (See Introduction to First Timothy, Introduction to Second Timothy Introduction to Titus and Notes). All this has been called in question by modern critics of great research and acuteness [PETAVIUS, LARDNER, DE WETTE, WIESELER, DAVIDSON, and others]. But those who maintain the ancient view are of equal authority and more numerous, while the weight of argument appears to us to be decidedly on their side.
28:3228:32: Քարոզէր զարքայութիւնն Աստուծոյ, եւ ուսուցանէր վասն Տեառն Յիսուսի Քրիստոսի, անխափա՛ն՝ ամենայն համարձակութեամբ[2886]։Տունք ս̃ղժ̃զ[2887]։[2886] Ոմանք. Զարքայութիւն Աստուծոյ... վասն Տեառն Յիսուսի, անխափան։[2887] ՚Ի վախճանի ոմանք յետ դնելոյ. Տունք եւ այլն յաւելուն. Կատարումն Աստուծով Գործոց առաքելոցն. կամ սոսկ. Գործք առաքելոցն. Տունք. եւ այլն։ Զկնի Գործոցս առաքելոց՝ Ոսկան ըստ Լատինական կանոնին կարգէ զՉորեքտասան թուղթսն Պաւղոսի, եւ ապա զԹուղթս կաթողիկեայց. ըստ որում ունին եւ Յունական օրինակք ՚ի լոյս ածեալք յԵւրոպացւոց անտի։ Այլ առ հասարակ ամենայն գրչագիրք մեր համաձայն հաւատարիմ Հելլենական գրչագրաց՝ նախ կարգեալ ունին զԹուղթսն կաթողիկեայս, եւ ապա զՊաւղոսին. որպէս եւ մեք եդաք ըստ պատշաճի։
32. Քարոզում էր Աստծու արքայութիւնը եւ ամենայն համարձակութեամբ անարգել ուսուցանում էր Տէր Յիսուս Քրիստոսի մասին:
32 Կը քարոզէր Աստուծոյ թագաւորութիւնը։ Տէր Յիսուս Քրիստոսին վրայով՝ առանց արգիլուելու՝ կը սորվեցնէր կատարեալ համարձակութեամբ։
Քարոզէր զարքայութիւնն Աստուծոյ, եւ ուսուցանէր վասն Տեառն Յիսուսի Քրիստոսի անխափան ամենայն համարձակութեամբ:

28:32: Քարոզէր զարքայութիւնն Աստուծոյ, եւ ուսուցանէր վասն Տեառն Յիսուսի Քրիստոսի, անխափա՛ն՝ ամենայն համարձակութեամբ[2886]։
Տունք ս̃ղժ̃զ[2887]։
[2886] Ոմանք. Զարքայութիւն Աստուծոյ... վասն Տեառն Յիսուսի, անխափան։
[2887] ՚Ի վախճանի ոմանք յետ դնելոյ. Տունք եւ այլն յաւելուն. Կատարումն Աստուծով Գործոց առաքելոցն. կամ սոսկ. Գործք առաքելոցն. Տունք. եւ այլն։ Զկնի Գործոցս առաքելոց՝ Ոսկան ըստ Լատինական կանոնին կարգէ զՉորեքտասան թուղթսն Պաւղոսի, եւ ապա զԹուղթս կաթողիկեայց. ըստ որում ունին եւ Յունական օրինակք ՚ի լոյս ածեալք յԵւրոպացւոց անտի։ Այլ առ հասարակ ամենայն գրչագիրք մեր համաձայն հաւատարիմ Հելլենական գրչագրաց՝ նախ կարգեալ ունին զԹուղթսն կաթողիկեայս, եւ ապա զՊաւղոսին. որպէս եւ մեք եդաք ըստ պատշաճի։
32. Քարոզում էր Աստծու արքայութիւնը եւ ամենայն համարձակութեամբ անարգել ուսուցանում էր Տէր Յիսուս Քրիստոսի մասին:
32 Կը քարոզէր Աստուծոյ թագաւորութիւնը։ Տէր Յիսուս Քրիստոսին վրայով՝ առանց արգիլուելու՝ կը սորվեցնէր կատարեալ համարձակութեամբ։
zohrab-1805▾ eastern-1994▾ western am▾
28:32
KJV [31] Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him:

undefined
undefined
ru▾ el-en-gloss▾