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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In going over the last two chapters, where we met with so many good things that the apostles did, I wondered what was become of the scribes and Pharisees, and chief priests, that they did not appear to contradict and oppose them, as they had used to treat Christ himself; surely they were so confounded at first with the pouring out of the Spirit that they were for a time struck dumb! But I find we have not lost them; their forces rally again, and here we have an encounter between them and the apostles; for from the beginning the gospel met with opposition. Here, I. Peter and John are taken up, upon a warrant from the priests, and committed to jail, ver. 1-4. II. They are examined by a committee of the great sanhedrim, ver. 5-7. III. They bravely avow what they have done, and preach Christ to their persecutors, ver. 8-12. IV. Their persecutors, being unable to answer them, enjoin them silence, threatening them if they go on to preach the gospel, and so dismiss them, ver. 13-22. V. They apply to God by prayer, for the further operations of that grace which they had already experienced, ver. 23-30. VI. God owns them, both outwardly and inwardly, by manifest tokens of his presence with them, ver. 31-33. VII. The believers had their hearts knit together in holy love, and enlarged their charity to the poor, and the church flourished more than ever, to the glory of Christ, ver. 33-37.
Adam Clarke: Commentary on the Bible - 1831
The priests and Sadducees are incensed at the apostles' teaching, and put them in prison, Act 4:1-3. The number of those who believed, Act 4:4. The rulers, elders, and scribes call the apostles before them, and question them concerning their authority to teach, Act 4:5-7. Peter, filled with the Holy Ghost, answers, and proclaims Jesus, Act 4:8-12. They are confounded at his discourse and the miracle wrought on the lame man, yet command them not to preach in the name of Jesus, Act 4:13-18. Peter and John refuse to obey, Act 4:19, Act 4:20. They are farther threatened and dismissed, Act 4:21, Act 4:22. They return to their own company, who all join in praise and prayer to God, Act 4:23-30. God answers, and fills them with the Holy Spirit, Act 4:31. The blessed state of the primitive disciples, Act 4:32-35. The case of Joses, who sells his estate, and brought the money to the common stock, Act 4:36, Act 4:37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 4:1, The rulers of the Jews, offended with Peter's sermon, Act 4:3, imprison him and John; Act 4:5, After, upon examination Peter boldly avouching the lame man to be healed by the name of Jesus, and that by the same Jesus only we must be eternally saved, Act 4:13. they command him and John to preach no more in that name, adding also threatening; Act 4:23, whereupon the church flees to prayer; Act 4:31, And God, by moving the place where they were assembled, testifies that he heard their prayer; confirming the church with the gift of the Holy Ghost, and with mutual love and charity.
4:14:1: Եւ մինչդեռ խօսէին նոքա ընդ ժողովրդեանն, հասին ՚ի վերայ նոցա քահանայապետք եւ իշխանք տաճարին՝ եւ սադուկեցիքն[2153], [2153] Ոմանք. ՚Ի վերայ նոցա քահանայքն եւ իշ՛՛։
1. Եւ մինչ նրանք խօսքն ուղղում էին ժողովրդին, նրանց վրայ հասան քահանաները եւ տաճարի իշխանաւորներն ու սադուկեցիները,
4 Երբ անոնք ժողովուրդին կը խօսէին, քահանաները ու տաճարին իշխանը եւ Սադուկեցիները անոնց վրայ հասան,
Եւ մինչդեռ խօսէին նոքա ընդ ժողովրդեանն, հասին ի վերայ նոցա [15]քահանայքն եւ իշխանք տաճարին եւ սադուկեցիքն:

4:1: Եւ մինչդեռ խօսէին նոքա ընդ ժողովրդեանն, հասին ՚ի վերայ նոցա քահանայապետք եւ իշխանք տաճարին՝ եւ սադուկեցիքն[2153],
[2153] Ոմանք. ՚Ի վերայ նոցա քահանայքն եւ իշ՛՛։
1. Եւ մինչ նրանք խօսքն ուղղում էին ժողովրդին, նրանց վրայ հասան քահանաները եւ տաճարի իշխանաւորներն ու սադուկեցիները,
4 Երբ անոնք ժողովուրդին կը խօսէին, քահանաները ու տաճարին իշխանը եւ Սադուկեցիները անոնց վրայ հասան,
zohrab-1805▾ eastern-1994▾ western am▾
4:11: Когда они говорили к народу, к ним приступили священники и начальники стражи при храме и саддукеи,
4:1  λαλούντων δὲ αὐτῶν πρὸς τὸν λαὸν ἐπέστησαν αὐτοῖς οἱ ἱερεῖς καὶ ὁ στρατηγὸς τοῦ ἱεροῦ καὶ οἱ σαδδουκαῖοι,
4:1. Λαλούντων ( Of-speaking-unto ) δὲ (moreover) αὐτῶν (of-them) πρὸς (toward) τὸν (to-the-one) λαὸν (to-a-people) ἐπέστησαν (they-had-stood-upon) αὐτοῖς (unto-them,"οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) καὶ (and) ὁ (the-one) στρατηγὸς (an-amass-leader) τοῦ (of-the-one) ἱεροῦ (of-sacred) καὶ (and) οἱ (the-ones) Σαδδουκαῖοι , ( Saddouk-belonged ,"
4:1. loquentibus autem illis ad populum supervenerunt sacerdotes et magistratus templi et SadducaeiAnd as they were speaking to the people the priests and the officer of the temple and the Sadducees came upon them,
1. And as they spake unto the people, the priests and the captain of the temple and the Sadducees came upon them,
4:1. But while they were speaking to the people, the priests and the magistrate of the temple and the Sadducees overwhelmed them,
4:1. And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them,
And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them:

1: Когда они говорили к народу, к ним приступили священники и начальники стражи при храме и саддукеи,
4:1  λαλούντων δὲ αὐτῶν πρὸς τὸν λαὸν ἐπέστησαν αὐτοῖς οἱ ἱερεῖς καὶ ὁ στρατηγὸς τοῦ ἱεροῦ καὶ οἱ σαδδουκαῖοι,
4:1. loquentibus autem illis ad populum supervenerunt sacerdotes et magistratus templi et Sadducaei
And as they were speaking to the people the priests and the officer of the temple and the Sadducees came upon them,
4:1. But while they were speaking to the people, the priests and the magistrate of the temple and the Sadducees overwhelmed them,
4:1. And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: "Когда они говорили...", следовательно, речь апостолов была прервана священниками.

"Приступили священники и начальники стражи..." - oi iereΐV kai o strathgoV tou ierou... Определенные члены греческого подлинника указывают здесь на "определенных священников", проходивших в ту неделю чреду служения при храме (ср. Лк I:5). Священники вступаются здесь из досады на то, что апостолы, не имея, по их мнению, законного уполномочения, учат народ во храме.

"Начальники стражи...", состоявшей из левитов и наблюдавшей за благочинием, тишиной и порядком в храме, особенно во время богослужения. Это был тоже священник.

"Саддукеи" - участвуют во взятии апостолов из досады на их учение о воскресении мертвых, коего они, как известно, не признавали.

Хотя в качестве первой меры против нарушения апостолами спокойствия в храме было вполне достаточно простого устранения их из храма или просто запрещения говорить, однако на деле видим гораздо большее. Священники и прочие, пришедшие с ними, наложили на апостолов руки и заключили под стражу до утра. Это заставляет думать, что деятельность и личность апостолов уже обратили на себя беспокойное внимание властей, и последнее событие во храме послужило лишь достаточным поводом к представлению их на высший суд.

"Уже был вечер". Апостолы шли на молитву в час 9-й (по-нашему третий пополудни). Значительное время могло пройти между исцелением хромого и речью Петра к народу, пока разгласилось чудо и сбежался народ. Могла затянуться и самая речь Петра, быть может, изложенная Дееписателем лишь в краткой своей сущности. Понятно отсюда, что и взятие апостолов произошло в такое время вечера, когда Синедрион было бы трудно собирать, да и излишня была такая спешность: достаточно было сделать то, что было сделано - заключить под стражу до утра.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Peter and John Imprisoned.
1 And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, 2 Being grieved that they taught the people, and preached through Jesus the resurrection from the dead. 3 And they laid hands on them, and put them in hold unto the next day: for it was now eventide. 4 Howbeit many of them which heard the word believed; and the number of the men was about five thousand.

We have here the interests of the kingdom of heaven successfully carried on, and the powers of darkness appearing against them to put a stop to them. let Christ's servants be ever so resolute, Satan's agents will be spiteful; and therefore, let Satan's agents be ever so spiteful, Christ's servants ought to be resolute.

I. The apostles, Peter and John, went on in their work, and did not labour in vain. The Spirit enabled the ministers to do their part, and the people theirs.

1. The preachers faithfully deliver the doctrine of Christ: They spoke unto the people, to all that were within hearing, v. 1. What they said concerned them all, and they spoke it openly and publicly. They taught the people, still taught the people knowledge; taught those that as yet did not believe, for their conviction and conversion; and taught those that did believe, for their comfort and establishment. They preached through Jesus the resurrection from the dead. The doctrine of the resurrection of the dead, (1.) Was verified in Jesus; this they proved, that Jesus Christ had risen from the dead, as the first, the chief, that should rise from the dead, ch. xxvi. 23. They preached the resurrection of Christ as their warrant for what they did. Or, (2.) It is secured by him to all believers. The resurrection of the dead includes all the happiness of the future state. This they preached through Jesus Christ, attainable through him (Phil. iii. 10, 11), and through him only. They meddled not with matters of state, but kept to their business, and preached to the people heaven as their end and Christ as their way. See ch. xvii. 18.

2. The hearers cheerfully receive it (v. 4): Many of those who heard the word believed; not all--perhaps not the most, yet many, to the number of about five thousand, over and above the three thousand we read of before. See how the gospel got ground, and it was the effect of the pouring out of the Spirit. Though the preachers were persecuted, the word prevailed; for sometimes the church's suffering days have been her growing days: the days of her infancy were so.

II. The chief priests and their party now made head against them, and did what they could to crush them; their hands were tied awhile, but their hearts were not in the least changed. Now here observe, 1. Who they were that appeared against the apostles. They were the priests; you may be sure, in the first place, they were always sworn enemies to Christ and his gospel; they were as jealous for their priesthood as Cæsar for his monarchy, and would not bear one they thought their rival now, when he was preached as a priest, as much as when he himself preached as a prophet. With them was joined the captain of the temple, who, it is supposed, was a Roman officer, governor of the garrison placed in the tower of Antonia, for the guard of the temple: so that still here were both Jews and Gentiles confederate against Christ. The Sadducees also, who denied the being of spirits and the future state, were zealous against them. "One would wonder" (saith Mr. Baxter) "what should make such brutists as the Sadducees were to be such furious silencers and persecutors. If there is no life to come, what harm can other men's hopes of it do them? But in depraved souls all faculties are vitiated. A blind man has a malignant heart and a cruel hand, to this day." 2. How they stood affected to the apostles' preaching: They were grieved that they taught the people, v. 2. It grieved them, both that the gospel doctrine was preached (was so preached, so publicly, so boldly,), and that the people were so ready to hear it. They thought, when they had put Christ to such an ignominious death, his disciples would ever after be ashamed and afraid to own him, and the people would have invincible prejudices against his doctrine; and now it vexed them to see themselves disappointed, and that his gospel got ground, instead of losing it. The wicked shall see it, and be grieved, Ps. cxii. 10. They were grieved at that which they should have rejoiced in, at that which angels rejoice in. Miserable is their case to whom the glory of Christ's kingdom is a grief; for, since the glory of that kingdom is everlasting, it follows of course that their grief will be everlasting too. It grieved them that the apostles preached through Jesus the resurrection from the dead. The Sadducees were grieved that the resurrection from the dead was preached; for they opposed that doctrine, and could not bear to hear of a future state, to hear it so well attested. The chief priests were grieved that they preached the resurrection of the dead through Jesus, that he should have the honour of it; and, though they professed to believe the resurrection of the dead against the Sadducees, yet they would rather give up that important article than have it preached and proved to be through Jesus. 3. How far they proceeded against the apostles (v. 3): They laid hands on them (that is, their servants and officers did at their command), and put them in hold, committed them to the custody of the proper officer until the next day; they could not examine them now, for it was even-tide, and yet would defer it no longer than till next day. See how God trains up his servants for sufferings by degrees, and by less trials prepares them for greater; now they resist unto bonds only, but afterwards to blood.
Adam Clarke: Commentary on the Bible - 1831
4:1: The priests - These persons had evidenced the most implacable enmity against Christ from the beginning.
The captain of the temple - See this office particularly explained in the note on Luk 22:4 (note).
The Sadducees - Whose whole system was now in danger by the preaching of the resurrection of Christ; for they believed not in the immortality of the soul, nor in any future world. These made a common cause with the priests, etc., to suppress the evidence of Christ's resurrection, and silence the apostles.
Albert Barnes: Notes on the Bible - 1834
4:1: The priests - It is probable that these priests were a part of the Sanhedrin, or Great Council of the nation. It is evident that they claimed some authority for pRev_enting the preaching of the apostles.
The captain of the temple - See the Mat 26:47; Luk 22:4 note. This was the commander of the guard stationed chiefly in the tower Antonia, especially during the great feasts; and it was his duty to preserve order and pRev_ent any tumult. He came at this time to pRev_ent a tumult or suppress a riot, as it was sup posed that the teaching of the apostles and the crowd collected by the healing of the lame man would lead to a tumult.
And the Sadducees - See the notes on Mat 3:7. One of the doctrines which the Sadducees maintained was, that there was no resurrection of the dead. Hence, they were particularly opposed to the apostles for preaching it, because they gave so clear proof that Jesus had risen, and were thus spreading the doctrine of the resurrection among the people.
Came upon them - This expression implies that they came in a sudden and violent manner. See Luk 20:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: the priests: Act 4:6, Act 6:7, Act 6:12; Mat 26:3, Mat 26:4, Mat 27:1, Mat 27:2, Mat 27:20, Mat 27:41; Joh 15:20, Joh 18:3
the captain: or, the ruler, Act 5:24, Act 5:26; Ch2 23:4-9; Luk 22:4
the Sadducees: Act 23:6-9; Mat 16:12, Mat 22:16, Mat 22:23, Mat 22:24
Geneva 1599
4:1 And (1) as they spake unto the people, the priests, and the (a) captain of the temple, and the Sadducees, came upon them,
(1) There are none more commonly diligent or bold enemies of the Church than those who profess themselves to be the chief builders of it, but the more they rage, the more steadfastly the faithful servants of God continue.
(a) The Jews had certain troops for the guard and safety of the temple and holy things (see (Mt 26:47)). These garrisons had a captain, such as Eleazarus Ananias, the high Priest's son in the time of the war that was in Judea, being a very impudent and proud young man; Josephus, lib. 2, of the taking of Judea.
John Gill
4:1 And as they spake unto the people,.... For though only mention is made of Peter's preaching in the preceding chapter, yet doubtless John preached as well as he; either in turn, or to a part of the people at some distance: and this shows their diligence, faithfulness, and integrity, in the ministration of the word; and it is recorded to their honour, that whilst they were about their master's business, and discharging the duty of their office,
the priests, and the captain of the temple, and the Sadducees came upon them; by agreement, with great violence, and at unawares: the "priests" might be those who kept the watch in the temple; for
"in three places the priests kept watch, in the house of the sanctuary; in the house of Abtines, in the house of Nitsots, and in the house of Moked, and the Levites in one and twenty places (p).''
And it now being eventide, they might be about to take their stands; "and the captain of the temple" might be he, whom they call, , "the man of the mountain of the house"; who was a ruler, or governor, and a president over all the wards (q); he is sometimes called , "the head of the ward" (r); and of him it is said (s),
"the man of the mountain of the house goes his round through every ward, with burning torches before him; and every ward that does not stand (is not on his feet), the man of the mountain of the house, says to him, peace be to thee; and if he observes that he is asleep, he strikes him with his staff, and he has power to burn his garments.''
The Vulgate Latin and the Oriental versions read in the plural number, as in See Gill on Lk 22:4, Lk 22:52. The Sadducees were a sect among the Jews, that denied the resurrection of the dead; of their rise, name, and tenets; see Gill on Mt 3:7.
(p) Misn. Middot, c. 1. sect. 1. (q) Bartenora & Yom Tob in ib. sect. 2. (r) Bemidbar Rabba, sect. 6. fol. 186. 3. (s) Misn. Middot, c. 1. sect. 2.
John Wesley
4:1 And as they were speaking to the people, the priests - came upon them - So wisely did God order, that they should first bear a full testimony to the truth in the temple, and then in the great council; to which they could have had no access, had they not been brought before it as criminals.
Robert Jamieson, A. R. Fausset and David Brown
4:1 PETER AND JOHN BEFORE THE SAMHEDRIM. (Acts 4:1-13)
the captain--of the Levitical guard.
of the temple--annoyed at the disturbance created around it.
and the Sadducees--who "say that there is no resurrection" (Acts 23:8), irritated at the apostles "preaching through (rather, 'in') Jesus the resurrection from the dead"; for the resurrection of Christ, if a fact, effectually overthrew the Sadducean doctrine.
4:24:2: զայրագնեա՛լք վասն ուսուցանելոյ նոցա զժողովուրդն, եւ պատմելոյ Յիսուսի՛ւ զյարութիւն մեռելոց։
2. զայրացած, որ նրանք ժողովրդին ուսուցանում էին եւ, յանձին Յիսուսի, մեռելների յարութեան մասին էին պատմում:
2 Նեղուելով որ անոնք ժողովուրդին կը սորվեցնէին, Յիսուսին միջոցով մեռելներէն յարութիւն առնելը կը քարոզէին.
զայրագնեալք վասն ուսուցանելոյ նոցա զժողովուրդն եւ պատմելոյ Յիսուսիւ զյարութիւն մեռելոց:

4:2: զայրագնեա՛լք վասն ուսուցանելոյ նոցա զժողովուրդն, եւ պատմելոյ Յիսուսի՛ւ զյարութիւն մեռելոց։
2. զայրացած, որ նրանք ժողովրդին ուսուցանում էին եւ, յանձին Յիսուսի, մեռելների յարութեան մասին էին պատմում:
2 Նեղուելով որ անոնք ժողովուրդին կը սորվեցնէին, Յիսուսին միջոցով մեռելներէն յարութիւն առնելը կը քարոզէին.
zohrab-1805▾ eastern-1994▾ western am▾
4:22: досадуя на то, что они учат народ и проповедуют в Иисусе воскресение из мертвых;
4:2  διαπονούμενοι διὰ τὸ διδάσκειν αὐτοὺς τὸν λαὸν καὶ καταγγέλλειν ἐν τῶ ἰησοῦ τὴν ἀνάστασιν τὴν ἐκ νεκρῶν,
4:2. διαπονούμενοι ( necessitateeing-through-unto ) διὰ (through) τὸ (to-the-one) διδάσκειν (to-teach) αὐτοὺς (to-them) τὸν (to-the-one) λαὸν (to-a-people) καὶ (and) καταγγέλλειν (to-message-down) ἐν (in) τῷ (unto-the-one) Ἰησοῦ (unto-an-Iesous) τὴν (to-the-one) ἀνάστασιν (to-a-standing-up) τὴν (to-the-one) ἐκ (out) νεκρῶν , ( of-en-deaded )
4:2. dolentes quod docerent populum et adnuntiarent in Iesu resurrectionem ex mortuisBeing grieved that they taught the people and preached in Jesus the resurrection from the dead:
2. being sore troubled because they taught the people, and proclaimed in Jesus the resurrection from the dead.
4:2. being grieved that they were teaching the people and announcing in Jesus the resurrection from the dead.
4:2. Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.
Being grieved that they taught the people, and preached through Jesus the resurrection from the dead:

2: досадуя на то, что они учат народ и проповедуют в Иисусе воскресение из мертвых;
4:2  διαπονούμενοι διὰ τὸ διδάσκειν αὐτοὺς τὸν λαὸν καὶ καταγγέλλειν ἐν τῶ ἰησοῦ τὴν ἀνάστασιν τὴν ἐκ νεκρῶν,
4:2. dolentes quod docerent populum et adnuntiarent in Iesu resurrectionem ex mortuis
Being grieved that they taught the people and preached in Jesus the resurrection from the dead:
4:2. being grieved that they were teaching the people and announcing in Jesus the resurrection from the dead.
4:2. Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:2: Being grieved - Διαπονουμενοι, They were thoroughly fatigued with the continuance of this preaching; their minds suffered more labor, through vexation at the success of the apostles, than the bodies of the apostles did in their fatiguing exercise of preaching during the whole day.
Albert Barnes: Notes on the Bible - 1834
4:2: Being grieved - The word thus translated occurs in only one other place in the New Testament Act 16:18. It implies more than simple sorrow; it was a mingled emotion of indignation and anger. They did not grieve because they thought it a public calamity, but because it interfered with their authority and opposed their doctrine. It means that it was painful to them, or they could not bear it. It is often the case that bigots, and people in authority, have this kind of grief, at the zeal of people in spreading the truth, and thus undermining their influence and authority.
That they taught the people - The ground of their grief was as much the fact that they should presume to instruct the people as the matter which they taught them. They were offended that unlearned Galileans, in no way connected with the priestly office, and unauthorized by them, should presume to set themselves up as religious teachers. They claimed the right to watch over the interests of the people, and to declare who was authorized to instruct the nation. It has been no unusual thing for men in ecclesiastical stations to take exceptions to the ministry of those who have not been commissioned by themselves. Such men easily fancy that all power to instruct others is lodged in their hands, and they oppose others simply from the fact that they have not derived their authority from them. The true question in this case was whether these Galileans gave proof that they were sent by God. The working of the miracle in this case should have been satisfactory. We have here, also, a striking instance of the fact that men may turn away from evidence, and from most important points, and fix their attention on something that opposes their prejudices, and which may be a matter of very little moment. No inquiry was made whether the miracle had been really performed; but the only inquiry was whether they had conformed to their views of doctrine and order.
And preached through Jesus ... - The Sadducees would be particularly opposed to this. They denied the doctrine of the resurrection, and they were troubled that the apostles adduced proof of it so strong as the resurrection of Jesus. It was perceived that this doctrine was becoming established among the people; multitudes believed that he had risen; and if he had been raised up, it followed also that others would rise. The Sadducees, therefore, felt that their cause was in danger, and they joined with the priests in endeavoring to arrest its spread among the people. This is the account of the first opposition that was made to the gospel as it was preached by the apostles. It is worthy of remark that it excited so much and so speedily the enmity of those in power, and that the apostles were so soon called to test the sincerity of their attachment to their Master. They who but a few days before had fled at the approach of danger, were now called to meet this opposition, and to show their attachment to a risen Redeemer; and they did it without shrinking. They showed now that they were indeed the true friends of the crucified Saviour, and this remarkable change in their conduct is one of the many proofs that they were influenced from above.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: grieved: Act 5:17, Act 13:45, Act 19:23; Neh 2:10; Joh 11:47, Joh 11:48
preached: Act 10:40-43, Act 17:18, Act 17:31, Act 17:32, Act 24:14, Act 24:15, Act 24:21, Act 26:8, Act 26:23; Rom 8:11; Co1 15:12-20; Co1 15:23; Co2 4:13, Co2 4:14; Th1 4:13, Th1 4:14
John Gill
4:2 Being grieved that they taught the people,.... Any doctrine, and especially that which follows, and which particularly gave uneasiness to the Sadducees, they were exceedingly distressed by it; it pained them to the very heart, and they were filled with wrath and indignation:
and preached through, or in Jesus, the resurrection of the dead; they not only preached the doctrine of the resurrection of the dead in general, but gave an instance and proof of it in the resurrection of Christ, affirming that he was risen from the dead; and they also preached up the resurrection of the dead in his name, and asserted, that he would be the author of it, and it would be erected by his power: so that their doctrine was equally disagreeable to the Pharisees and Sadducees; to the Sadducees, who denied that there was, or would be any resurrection of the dead; and to the Pharisees, who though they believed it, yet were highly offended that it should be said, that Jesus was risen from the dead; and that the general resurrection of the dead should be attributed to him.
John Wesley
4:2 The priests being grieved - That the name of Jesus was preached to the people; especially they were offended at the doctrine of his resurrection; for as they had put him to death, his rising again proved him to be the Just One, and so brought his blood upon their heads. The priests were grieved, lest their office and temple services should decline, and Christianity take root, through the preaching of the apostles, and their power of working miracles: the captain of the temple - Being concerned to prevent all sedition and disorder, the Sadducees - Being displeased at the overturning of all their doctrines, particularly with regard to the resurrection.
4:34:3: Մխեցին ՚ի նոսա զձեռս իւրեանց, եւ եդին զնոսա ՚ի բանտի մինչեւ ՚ի վաղիւն, զի էր ընդ երե՛կս։
3. Նրանց ձերբակալեցին եւ բանտարկեցին մինչեւ յաջորդ օրը, որովհետեւ երեկոյեան դէմ էր:
3 Ձերբակալեցին եւ բանտ դրին զանոնք մինչեւ հետեւեալ օրը, վասն զի ալ իրիկուն էր։
Մխեցին ի նոսա զձեռս իւրեանց, եւ եդին զնոսա ի բանտի մինչեւ ի վաղիւն, զի էր ընդ երեկս:

4:3: Մխեցին ՚ի նոսա զձեռս իւրեանց, եւ եդին զնոսա ՚ի բանտի մինչեւ ՚ի վաղիւն, զի էր ընդ երե՛կս։
3. Նրանց ձերբակալեցին եւ բանտարկեցին մինչեւ յաջորդ օրը, որովհետեւ երեկոյեան դէմ էր:
3 Ձերբակալեցին եւ բանտ դրին զանոնք մինչեւ հետեւեալ օրը, վասն զի ալ իրիկուն էր։
zohrab-1805▾ eastern-1994▾ western am▾
4:33: и наложили на них руки и отдали [их] под стражу до утра; ибо уже был вечер.
4:3  καὶ ἐπέβαλον αὐτοῖς τὰς χεῖρας καὶ ἔθεντο εἰς τήρησιν εἰς τὴν αὔριον· ἦν γὰρ ἑσπέρα ἤδη.
4:3. καὶ (and) ἐπέβαλον (they-had-casted-upon) αὐτοῖς (unto-them) τὰς (to-the-ones) χεῖρας (to-hands) καὶ (and) ἔθεντο ( they-had-placed ) εἰς (into) τήρησιν (to-a-keeping) εἰς (into) τὴν (to-the-one) αὔριον, (to-morrow,"ἦν (it-was) γὰρ (therefore) ἑσπέρα (eveninged) ἤδη. (which-then)
4:3. et iniecerunt in eis manus et posuerunt eos in custodiam in crastinum erat enim iam vesperaAnd they laid hands upon them and put them in hold till the next day: for it was now evening.
3. And they laid hands on them, and put them in ward unto the morrow: for it was now eventide.
4:3. And they laid hands on them, and they placed them under guard until the next day. For it was now evening.
4:3. And they laid hands on them, and put [them] in hold unto the next day: for it was now eventide.
And they laid hands on them, and put [them] in hold unto the next day: for it was now eventide:

3: и наложили на них руки и отдали [их] под стражу до утра; ибо уже был вечер.
4:3  καὶ ἐπέβαλον αὐτοῖς τὰς χεῖρας καὶ ἔθεντο εἰς τήρησιν εἰς τὴν αὔριον· ἦν γὰρ ἑσπέρα ἤδη.
4:3. et iniecerunt in eis manus et posuerunt eos in custodiam in crastinum erat enim iam vespera
And they laid hands upon them and put them in hold till the next day: for it was now evening.
4:3. And they laid hands on them, and they placed them under guard until the next day. For it was now evening.
4:3. And they laid hands on them, and put [them] in hold unto the next day: for it was now eventide.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:3: Put them in hold - That is, they took them into "custody," or into safe keeping. Probably they committed them to the care of a guard.
Eventide - Evening. It was not convenient to assemble the council at night. This was, moreover, the time for the evening prayer or sacrifice, and it was not usual to assemble the Sanhedrin at that hour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: laid: Act 5:18, Act 6:12, Act 8:3, Act 9:2, Act 12:1-3, Act 16:19-24; Mat 10:16, Mat 10:17; Luk 22:52, Luk 22:54; Joh 18:12
John Gill
4:3 And they laid hands on them,.... The Arabic version renders it, "on both"; on Peter and John; seized them by force, and drew them out of the temple:
and put them in hold unto the next day; not in the common public prison, as in Acts 5:18 but they put them into the hands, and under the care and custody of a set of men, to keep and guard them; that they might not go away, until they had an opportunity of bringing them before the sanhedrim, to be examined and punished by them:
for it was now eventide; it was at the ninth hour, or about three o'clock in the afternoon, when Peter and John went up to the temple, where they healed the lame man; after which, both of them preached to the people; so that it must now be evening; at least, as the Syriac version renders it, "the evening was near", or was drawing on.
4:44:4: Իսկ բազումք ՚ի լսողաց բանին հաւատացի՛ն. եւ եղեւ թիւ մարդկան իբրեւ հազարա՛ց հնգից[2154]։ [2154] Ոմանք. Թիւ մարդկանն իբրեւ։
4. Իսկ խօսքը լսողներից շատերը հաւատացին, եւ հաւատացեալների թիւը հասաւ շուրջ հինգ հազարի:
4 Բայց այն խօսքը լսողներէն շատեր հաւատացին։ Անոնց թիւը հինգ հազարի հասաւ։
Իսկ բազումք ի լսողաց բանին հաւատացին, եւ եղեւ թիւ մարդկանն իբրեւ հազարաց հնգից:

4:4: Իսկ բազումք ՚ի լսողաց բանին հաւատացի՛ն. եւ եղեւ թիւ մարդկան իբրեւ հազարա՛ց հնգից[2154]։
[2154] Ոմանք. Թիւ մարդկանն իբրեւ։
4. Իսկ խօսքը լսողներից շատերը հաւատացին, եւ հաւատացեալների թիւը հասաւ շուրջ հինգ հազարի:
4 Բայց այն խօսքը լսողներէն շատեր հաւատացին։ Անոնց թիւը հինգ հազարի հասաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:44: Многие же из слушавших слово уверовали; и было число таковых людей около пяти тысяч.
4:4  πολλοὶ δὲ τῶν ἀκουσάντων τὸν λόγον ἐπίστευσαν, καὶ ἐγενήθη [ὁ] ἀριθμὸς τῶν ἀνδρῶν [ὡς] χιλιάδες πέντε.
4:4. πολλοὶ ( Much ) δὲ (moreover) τῶν (of-the-ones) ἀκουσάντων ( of-having-heard ) τὸν (to-the-one) λόγον (to-a-forthee) ἐπίστευσαν, (they-trusted-of,"καὶ (and) ἐγενήθη (it-was-became) ἀριθμὸς (a-number) τῶν (of-the-ones) ἀνδρῶν (of-men) ὡς (as) χιλιάδες (thousands) πέντε. (five)
4:4. multi autem eorum qui audierant verbum crediderunt et factus est numerus virorum quinque miliaBut many of them who had heard the word believed: and the number of the men was made five thousand.
4. But many of them that heard the word believed; and the number of the men came to be about five thousand.
4:4. But many of those who had heard the word believed. And the number of men became five thousand.
4:4. Howbeit many of them which heard the word believed; and the number of the men was about five thousand.
Howbeit many of them which heard the word believed; and the number of the men was about five thousand:

4: Многие же из слушавших слово уверовали; и было число таковых людей около пяти тысяч.
4:4  πολλοὶ δὲ τῶν ἀκουσάντων τὸν λόγον ἐπίστευσαν, καὶ ἐγενήθη [ὁ] ἀριθμὸς τῶν ἀνδρῶν [ὡς] χιλιάδες πέντε.
4:4. multi autem eorum qui audierant verbum crediderunt et factus est numerus virorum quinque milia
But many of them who had heard the word believed: and the number of the men was made five thousand.
4:4. But many of those who had heard the word believed. And the number of men became five thousand.
4:4. Howbeit many of them which heard the word believed; and the number of the men was about five thousand.
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: "Около пяти тысяч..." - мужей (andrwn) - кроме, как видится, жен и детей. Число обращенных на этот раз превзошло даже первый успех дня Пятидесятницы, очевидно потому, что, кроме силы апостольского слова и величия чуда, и сам народ уже более являлся предрасположенным к вере во Христа всем поведением верующих, вызывавших народные симпатии, и необычайными действиями апостолов.

Хорошо объясняет успех проповеди апостольской св. Златоуст: "уверовали около пяти тысяч..." Что это значит? Разве они видели апостолов во славе? Не видели ли, напротив, что их связали? Как же уверовали? Видишь ли явную силу Божию? Ведь и тем, которые уверовали, надлежало бы сделаться от этого немощнее, но они не сделались. Речь Петра глубоко бросила семена и затронула их душу".
Adam Clarke: Commentary on the Bible - 1831
4:4: The number - was about five thousand - That is, as I understand the passage, the one hundred and twenty which were converted before pentecost, the three thousand converted at pentecost, and one thousand eight hundred and eighty converted since the conversion of the three thousand; making in the whole five thousand, or ὡσει about that number: there might have been more or less; the historian does not fix the number absolutely. A goodly flock in one city, as the commencement of the Christian Church! Some think all the five thousand were converted on this day; but this is by no means likely.
Albert Barnes: Notes on the Bible - 1834
4:4: Howbeit - But; notwithstanding.
Many of them ... - This was one of the instances, which has since been so often repeated, in which persecution is seen to have a tendency to extend and establish the faith which it was designed to destroy. It finally came to be a proverb that "the blood of the martyrs is the seed of the church"; and there is no lesson which men have been so slow to learn as that to oppose and persecute men is the very way to confirm them in their opinions and to spread their doctrines. It was supposed here that the disciples were few; that they were without power, wealth, and influence; and that it was easy to crush them at once. But God made their persecution the means of extending, in a signal manner, the truths of the gospel and the triumphs of his word. And so in all ages it has been, and so it ever will be.
And the number ... - It seems probable that in this number of 5, 000 there were included the 120 persons who are mentioned in Act 1:15, and the 3, 000 people who were converted on the day of Pentecost, Act 2:41. It does not appear probable that 5, 000 would have been assembled and converted in Solomon's porch Act 3:11 on occasion of the cure of the lame man. Luke doubtless means to say that, up to this time, the number of persons who had joined themselves to the apostles was about 5, 000. On this supposition, the work of religion must have made a very rapid advance. How long this was after the day of Pentecost is not mentioned, but it is clear that it was at no very distant period; and the accession of near two thousand to the number of believers was a very striking proof of the power and presence of the Holy Spirit.
Of the men - Of the "persons." The word "men" is often used without reference to sex, Luk 11:31; Rom 4:8; Rom 11:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: many: Act 28:24; Co2 2:14-17; Phi 1:12-18; Ti2 2:9, Ti2 2:10
the number: Act 2:41; Gen 49:10; Isa 45:24, Isa 53:12; Joh 12:24
Geneva 1599
4:4 Howbeit many of them which heard the word believed; and the (b) number of the men was about five thousand.
(b) While they thought to diminish the number, they actually increased it.
John Gill
4:4 Howbeit, many of them which heard the word,.... The doctrine of the Gospel, preached by Peter and John:
believed; the report of it, and in Christ, as risen from the dead, which was the sum and substance of it: and this they did, notwithstanding the opposition made by the priests, the captain of the temple, and the Sadducces, and the violence they used to the apostles; for though they kept their persons in hold, they could not stop the free course of the word, which ran and was glorified:
and the number of the men was about five thousand; or "was five thousand", as the Alexandrian copy, the Vulgate Latin, and Ethiopic versions read; that is the number, not of the hearers, but "of them that believed", was so many; and so read the Arabic and Ethiopic versions: there were so many persons converted at this time; for this number does not include the three thousand that were converted under the first sermon, but regards those who now became true believers, and were added to the church; so that there were now eight thousand persons added to it; a great increase indeed! now had Christ the dew of his youth, and now were these fishermen fishers of men indeed: that our Lord's feeding five thousand men with five barley loaves and two fishes, should have any regard to the conversion of these five thousand men, is but a conceit.
John Wesley
4:4 The number of the men - Beside women and children, were about five thousand - So many did our Lord now feed at once with the bread from heaven!
Robert Jamieson, A. R. Fausset and David Brown
4:4 the number of the men--or males, exclusive of women; though the word sometimes includes both.
about five thousand--and this in Jerusalem, where the means of detecting the imposture or crushing the fanaticism, if such it had been, were within everyone's reach, and where there was every inducement to sift it to the bottom.
4:54:5: Եւ եղեւ ՚ի վաղիւ անդր ժողովել նոցա զիշխա՛նսն եւ զերիցունսն եւ զդպիրս յԵրուսաղէմ[2155], [2155] Ոմանք. ՚Ի վաղիւն ժողո՛՛... եւ զդպիրսն յԵրուսաղեմէ։
5. Յաջորդ օրը Երուսաղէմում հաւաքուեցին նրանց իշխանաւորները, երէցներն ու օրէնսգէտները,
5 Հետեւեալ օրը մէկտեղ հաւաքուեցան անոնց իշխանները եւ ծերերն ու դպիրները Երուսաղէմի մէջ,
Եւ եղեւ ի վաղիւ անդր ժողովել նոցա զիշխանսն եւ զերիցունս եւ զդպիրսն յԵրուսաղէմ:

4:5: Եւ եղեւ ՚ի վաղիւ անդր ժողովել նոցա զիշխա՛նսն եւ զերիցունսն եւ զդպիրս յԵրուսաղէմ[2155],
[2155] Ոմանք. ՚Ի վաղիւն ժողո՛՛... եւ զդպիրսն յԵրուսաղեմէ։
5. Յաջորդ օրը Երուսաղէմում հաւաքուեցին նրանց իշխանաւորները, երէցներն ու օրէնսգէտները,
5 Հետեւեալ օրը մէկտեղ հաւաքուեցան անոնց իշխանները եւ ծերերն ու դպիրները Երուսաղէմի մէջ,
zohrab-1805▾ eastern-1994▾ western am▾
4:55: На другой день собрались в Иерусалим начальники их и старейшины, и книжники,
4:5  ἐγένετο δὲ ἐπὶ τὴν αὔριον συναχθῆναι αὐτῶν τοὺς ἄρχοντας καὶ τοὺς πρεσβυτέρους καὶ τοὺς γραμματεῖς ἐν ἰερουσαλήμ
4:5. Ἐγένετο ( It-had-became ) δὲ (moreover) ἐπὶ (upon) τὴν (to-the-one) αὔριον (to-morrow) συναχθῆναι (to-have-been-led-together) αὐτῶν (of-them) τοὺς (to-the-ones) ἄρχοντας (to-firstings) καὶ (and) τοὺς (to-the-ones) πρεσβυτέρους ( to-more-eldered ) καὶ (and) τοὺς (to-the-ones) γραμματεῖς (to-letterers-of) ἐν (in) Ἰερουσαλήμ (unto-a-Hierousalem,"
4:5. factum est autem in crastinum ut congregarentur principes eorum et seniores et scribae in HierusalemAnd it came to pass on the morrow, that their princes and ancients and scribes were gathered together in Jerusalem.
5. And it came to pass on the morrow, that their rulers and elders and scribes were gathered together in Jerusalem;
4:5. And it happened on the next day that their leaders and elders and scribes gathered together in Jerusalem,
4:5. And it came to pass on the morrow, that their rulers, and elders, and scribes,
And it came to pass on the morrow, that their rulers, and elders, and scribes:

5: На другой день собрались в Иерусалим начальники их и старейшины, и книжники,
4:5  ἐγένετο δὲ ἐπὶ τὴν αὔριον συναχθῆναι αὐτῶν τοὺς ἄρχοντας καὶ τοὺς πρεσβυτέρους καὶ τοὺς γραμματεῖς ἐν ἰερουσαλήμ
4:5. factum est autem in crastinum ut congregarentur principes eorum et seniores et scribae in Hierusalem
And it came to pass on the morrow, that their princes and ancients and scribes were gathered together in Jerusalem.
4:5. And it happened on the next day that their leaders and elders and scribes gathered together in Jerusalem,
4:5. And it came to pass on the morrow, that their rulers, and elders, and scribes,
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
5-6: Из перечисления собравшихся во Иерусалиме видно, что это было полное собрание Синедриона - в том самом составе, как и при суде над Иисусом Христом (Анна, Каиафа).

"Иоанн и Александр и прочие" - неизвестные из истории члены рода первосвященнического, имевшие, по-видимому, тогда большую силу в Синедрионе.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Peter and John Examined before the Sanhedrim.
5 And it came to pass on the morrow, that their rulers, and elders, and scribes, 6 And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem. 7 And when they had set them in the midst, they asked, By what power, or by what name, have ye done this? 8 Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel, 9 If we this day be examined of the good deed done to the impotent man, by what means he is made whole; 10 Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. 11 This is the stone which was set at nought of you builders, which is become the head of the corner. 12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. 13 Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus. 14 And beholding the man which was healed standing with them, they could say nothing against it.

We have here the trial of Peter and John before the judges of the ecclesiastical court, for preaching a sermon concerning Jesus Christ, and working a miracle in his name. This is charged upon them as a crime, which was the best service they could do to God or men.

I. Here is the court set. An extraordinary court, it should seem, was called on purpose upon this occasion. Observe, 1. The time when the court sat (v. 5) --on the morrow; not in the night, as when Christ was to be tried before them, for they seem not to have been so hot upon this prosecution as they were upon that; it was well if they began to relent. But they adjourned it to the morrow, and no longer; for they were impatient to get them silenced, and would lose no time. 2. The place where--in Jerusalem (v. 6); there it was that he told his disciples they must expect to suffer hard things, as he had done before them in that place. This seems to come in here as an aggravation of their sin, that in Jerusalem, where there were so many that looked for redemption before it came, yet there were more that would not look upon it when it did come. How is that faithful city become a harlot! See Matt. xxiii. 37. It was in the foresight of Jerusalem's standing in her own light that Christ beheld the city, and wept over it. 3. The judges of the court. (1.) Their general character: they were rulers, elders, and scribes, v. 5. The scribes were men of learning, who came to dispute with the apostles, and hoped to confute them. The rulers and elders were men in power, who, if they could not answer them, thought they could find some cause or other to silence them. If the gospel of Christ had not been of God, it could not have made its way, for it had both the learning and power of the world against it, both the colleges of the scribes and the courts of the elders. (2.) The names of some of them, who were most considerable. Here were Annas and Caiaphas, ringleaders in this persecution; Annas the president of the sanhedrim, and Caiaphas the high priest (though Annas is here called so) and father of the house of judgment. It should seem that Annas and Caiaphas executed the high priest's office alternately, year for year. These two were most active against Christ; then Caiaphas was high priest, now Annas was; however they were both equally malignant against Christ and his gospel. John is supposed to be the son of Annas; and Alexander is mentioned by Josephus as a man that made a figure at that time. There were others likewise that were of the kindred of the high priest, who having dependence on him, and expectations from him, would be sure to say as he said, and vote with him against the apostles. Great relations, and not good, have been a snare to many.

II. The prisoners are arraigned, v. 7. 1. They are brought to the bar; they set them in the midst, for the sanhedrim sat in a circle, and those who had any thing to do in the court stood or sat in the midst of them (Luke ii. 46), so Dr. Lightfoot. Thus the scripture was fulfilled, The assembly of the wicked has enclosed me, Ps. xxii. 16. They compassed me about like bees, Ps. cxviii. 12. They were seated on every side. 2. The question they asked them was, "By what power, or by what name, have you done this? By what authority do you these things?" (the same question that they had asked their Master, Matt. xxi. 23): "Who commissioned you to preach such a doctrine as this, and empowered you to work such a miracle as this? You have no warrant nor license from us, and therefore are accountable to us whence you have your warrant." Some think this question was grounded upon a fond conceit that the very naming of some names might do wonders, as ch. xix. 13. The Jewish exorcists made use of the name of Jesus. Now they would know what name they made use of in their cure, and consequently what name they set themselves to advance in their preaching. They knew very well that they preached Jesus, and the resurrection of the dead, and the healing of the sick, through Jesus (v. 2), yet they asked them, to tease them, and try if they could get any thing out of them that looked criminal.

III. The plea they put in, the design of which was not so much to clear and secure themselves as to advance the name and honour of their Master, who had told them that their being brought before governors and kings would give them an opportunity of preaching the gospel to those to whom otherwise they could not have had access, and it should be a testimony against them. Mark xiii. 19. Observe,

1. By whom this plea was drawn up: it was dictated by the Holy Ghost, who fitted Peter more than before for this occasion. The apostles, with a holy negligence of their own preservation, set themselves to preach Christ as he had directed them to do in such a case, and then Christ made good to them his promise, that the Holy Ghost should give them in that same hour what they should speak. Christ's faithful advocates shall never want instructions, Mark xiii. 11.

2. To whom it was given in: Peter, who is still the chief speaker, addresses himself to the judges of the court, as the rulers of the people, and elders of Israel; for the wickedness of those in power does not divest them of their power, but the consideration of the power they are entrusted with should prevail to divest them of their wickedness. "You are rulers and elders, and should know more than others of the signs of the times, and not oppose that which you are bound by the duty of your place to embrace and advance, that is, the kingdom of the Messiah; you are rulers and elders of Israel, God's people, and if you mislead them, and cause them to err, you will have a great deal to answer for."

3. What the plea is: it is a solemn declaration,

(1.) That what they did was in the name of Jesus Christ, which was a direct answer to the question the court asked them (v. 9, 10): "If we this day be examined, be called to an account as criminals, so the word signifies, for a good deed (as any one will own it to be) done to the impotent man,--if this be the ground of the commitment, this the matter of the indictment,--if we are put to the question, by what means, or by whom, he is made whole, we have an answer ready, and it is the same we gave to the people (ch. iii. 16), we will repeat it to you, as that which we will stand by. Be it known to you all who pretend to be ignorant of this matter, and not to you only, but to all the people of Israel, for they are all concerned to know it, that by the name of Jesus Christ, that precious, powerful, prevailing name, that name above every name, even by him whom you in contempt called Jesus of Nazareth, whom you crucified, both rulers and people, and whom God hath raised from the dead and advanced to the highest dignity and dominion, even by him doth this man stand here before you whole, a monument of the power of the Lord Jesus." Here, [1.] He justifies what he and his colleague had done in curing the lame man. It was a good deed; it was a kindness to the man that had begged, but could not work for his living; a kindness to the temple, and to those that went in to worship, who were now freed from the noise and clamour of this common beggar. "Now, if we be reckoned with for this good deed, we have no reason to be ashamed, 1 Pet. ii. 20; ch. iv. 14, 16. Let those be ashamed who bring us into trouble for it." Note, It is no new thing for good men to suffer ill for doing well. Bene agere et male pati vere Christianum est--To do well and to suffer punishment is the Christian's lot. [2.] He transfers all the praise and glory of this good deed to Jesus Christ. "It is by him, and not by any power of ours, that this man is cured." The apostles seek not to raise an interest for themselves, nor to recommend themselves by this miracle to the good opinion of the court; but, "Let the Lord alone be exalted, no matter what becomes of us." [3.] He charges it upon the judges themselves, that they had been the murderers of this Jesus: "It is he whom you crucified, look how you will answer it;" in order to the bringing of them to believe in Christ (for he aims at no less than this) he endeavours to convince them of sin, of that sin which, one would think, of all others, was most likely to startle conscience--their putting Christ to death. Let them take it how they will, Peter will miss no occasion to tell them of it. [4.] He attests the resurrection of Christ as the strongest testimony for him, and against his persecutors: "They crucified him, but God raised him from the dead; they took away his life, but God gave it to him again, and your further opposition to his interest will speed no better." He tells them that God raised him from the dead, and they could not for shame answer him with that foolish suggestion which they palmed upon the people, that his disciples came by night and stole him away. [5.] He preaches this to all the bystanders, to be by them repeated to all their neighbours, and commands all manner of persons, from the highest to the lowest, to take notice of it at their peril: "Be it known to you all that are here present, and it shall be made known to all the people of Israel, wherever they are dispersed, in spite of all your endeavours to stifle and suppress the notice of it: as the Lord God of gods knows, so Israel shall know, all Israel shall know, that wonders are wrought in the name of Jesus, not by repeating it as a charm, but believing in it as a divine revelation of grace and good-will to men."

(2.) That the name of this Jesus, by the authority of which they acted, is that name alone by which we can be saved. He passes from this particular instance to show that it is not a particular sect or party that is designed to be set up by the doctrine they preached, and the miracle they wrought, which people might either join with or keep off from at their pleasure, as it was with the sects of the philosophers and those among the Jews; but that it is a sacred and divine institution that is hereby ratified and confirmed, and which all people are highly concerned to submit to and come into the measures of. It is not an indifferent thing, but of absolute necessity, that people believe in this name, and call upon it. [1.] We are obliged to it in duty to God, and in compliance with his designs (v. 11): "This is the stone which was set at nought of your builders, you that are the rulers of the people, and the elders of Israel, that should be the builders of the church, that pretend to be so, for the church is God's building. Here was a stone offered you, to be put in the chief place of the building, to be the main pillar on which the fabric might entirely rest; but you set it at nought, rejected it, would not make use of it, but threw it by as good for nothing but to make a stepping-stone of; but this stone is now become the head of the corner; God has raised up this Jesus whom you rejected, and, by setting him at his right hand, has made him both the corner stone and the head stone, the centre of unity and the fountain of power." Probably St. Peter here chose to make use of this quotation because Christ had himself made use of it, in answer to the demand of the chief priests and the elders concerning his authority, not long before this, Matt. xxi. 42. Scripture is a tried weapon in our spiritual conflicts: let us therefore stick to it. [2.] We are obliged to it for our own interest. We are undone if we do not take shelter in this name, and make it our refuge and strong tower; for we cannot be saved but by Jesus Christ, and, if we be not eternally saved, we are eternally undone (v. 12): Neither is there salvation in any other. As there is no other name by which diseased bodies can be cured, so there is no other by which sinful souls can be saved. "By him, and him only, by receiving and embracing his doctrine, salvation must now be hoped for by all. For there is no other religion in the world, no, not that delivered by Moses, by which salvation can be had for those that do not now come into this, at the preaching of it." So. Dr. Hammond. Observe here, First, Our salvation is our chief concern, and that which ought to lie nearest to our hearts--our rescue from wrath and the curse, and our restoration to God's favour and blessing. Secondly, Our salvation is not in ourselves, nor can be obtained by any merit or strength of our own; we can destroy ourselves, but we cannot save ourselves. Thirdly, There are among men many names that pretend to be saving names, but really are not so; many institutions in religion that pretend to settle a reconciliation and correspondence between God and man, but cannot do it. Fourthly, It is only by Christ and his name that those favours can be expected from God which are necessary to our salvation, and that our services can be accepted with God. This is the honour of Christ's name, that it is the only name whereby we must be saved, the only name we have to plead in all our addresses to God. This name is given. God has appointed it, and it is an inestimable benefit freely conferred upon us. It is given under heaven. Christ has not only a great name in heaven, but a great name under heaven; for he has all power both in the upper and in the lower world. It is given among men, who need salvation, men who are ready to perish. We may be saved by his name, that name of his, The Lord our righteousness; and we cannot be saved by any other. How far those may find favour with God who have not the knowledge of Christ, nor any actual faith in him, yet live up to the light they have, it is not our business to determine. But this we know, that whatever saving favour such may receive it is upon the account of Christ, and for his sake only; so that still there is no salvation in any other. I have surnamed thee, though thou hast not known me, Isa. xlv. 4.

IV. The stand that the court was put to in the prosecution, by this plea, v. 13, 14. Now was fulfilled that promise Christ made, that he would give them a mouth and wisdom, such as all their adversaries should not be able to gainsay nor resist.

1. They could not deny the cure of the lame man to be both a good deed and a miracle. He was there standing with Peter and John, ready to attest the cure, if there were occasion, and they had nothing to say against it (v. 14), either to disprove it or to disparage it. It was well that it was not the sabbath day, else they would have had that to say against it.

2. They could not, with all their pomp and power, face down Peter and John. This was a miracle not inferior to the cure of the lame man, considering both what cruel bloody enemies these priests had been to the name of Christ (enough to make any one tremble that appeared for him), and considering what cowardly faint-hearted advocates those disciples had lately been for him, Peter particularly, who denied him for fear of a silly maid; yet now they see the boldness of Peter and John, v. 13. Probably there was something extraordinary and very surprising in their looks; they appeared not only undaunted by the rulers, but daring and daunting to them; they had something majestic in their foreheads, sparkling in their eyes, and commanding, if not terrifying, in their voice. They set their faces like a flint, as the prophet, Isa. l. 7; Ezek. iii. 9. The courage of Christ's faithful confessors has often been the confusion of their cruel persecutors. Now, (1.) We are here told what increased their wonder: They perceived that they were unlearned and ignorant men. They enquired either of the apostles or themselves or of others, and found that they were of mean extraction, born in Galilee, that they were bred fishermen, and had no learned education, had never been at any university, were not brought up at the feet of any of the rabbin, had never been conversant in courts, camps, or colleges; nay, perhaps, talk to them at this time upon any point in natural philosophy, mathematics, or politics, and you will find they know nothing of the matter; and yet speak to them of the Messiah and his kingdom, and they speak with so much clearness, evidence, and assurance, so pertinently and so fluently, and are so ready in the scriptures of the Old Testament relating to it, that the most learned judge upon the bench is not able to answer them, nor to enter the lists with them. They were ignorant men--idiotai, private men, men that had not any public character nor employment; and therefore they wondered they should have such high pretensions. They were idiots (so the word signifies): they looked upon them with as much contempt as if they had been mere naturals, and expected no more from them, which made them wonder to see what freedom they took. (2.) We are told what made their wonder in a great measure to cease: they took knowledge of them that they had been with Jesus; they, themselves, it is probable, had seen them with him in the temple, and now recollected that they had seen them; or some of their servants or those about them informed them of it, for they would not be thought themselves to have taken notice of such inferior people. But when they understood that they had been with Jesus, had been conversant with him, attendant on him, and trained up under him, they knew what to impute their boldness to; nay, their boldness in divine things was enough to show with whom they had had their education. Note, Those that have been with Jesus, in converse and communion with him, have been attending on his word, praying in his name, and celebrating the memorials of his death and resurrection, should conduct themselves, in every thing, so that those who converse with them may take knowledge of them that they have been with Jesus; and this makes them so holy, and heavenly, and spiritual, and cheerful; this has raised them so much above this world, and filled them with another. One may know that they have been in the mount by the shining of their faces.
Adam Clarke: Commentary on the Bible - 1831
4:5: Their rulers, and elders, and scribes - Those with the high priest Annas formed the Sanhedrin, or grand council of the Jews.
Albert Barnes: Notes on the Bible - 1834
4:5: Their rulers - The rulers of the Jews; doubtless the members of the Sanhedrin, or Great Council of the nation. Compare Act 4:15. See the notes on Mat 2:4; Mat 5:22. The expression their rulers looks as if this book was written for the Gentiles, or Luke would have said our rulers.
Elders - Presbyters, or those who were chosen from among the people to sit in the Sanhedrin. It is probable that the rulers were those who held also some other office, but were also authorized to sit in the Great Council.
Scribes - See the notes on Mat 2:4.
And Annas ... - See the notes on Joh 18:13. It is by no means certain that Annas was at that time the high priest, but he had been, and doubtless retained the title. He was father-in-law to Caiaphas, the high priest; and from this fact, together with his former dignity, he is mentioned first.
Caiaphas - Son-in-law of Annas, and now exercising the office of the high priest, Joh 18:13.
John, and Alexander ... - Of these persons nothing more is known. It is clear that they were members of the Great Council, and the mention of their names shows that the men of chief authority and influence were assembled to silence the apostles. Annas and Caiaphas had been concerned in the condemnation of Jesus, and they would now feel a special interest in arresting the progress of the gospel among the people. All the success of the gospel reflected back light upon the wicked ness of the act of condemning the Lord Jesus. And this fact may serve, in part, to account for their strong desire to silence the apostles.
At Jerusalem - εἰς eis. This was the usual place of assembling the Sanhedrin. But the Jewish writers (see Lightfoot on this place) say that 40 years before the destruction of the city, on account of the great increase of crime, etc., the Sanhedrin was removed from place to place. The declaration of Luke that they were now assembled in Jerusalem, seems to imply that they sometimes met in other places. It is probable that the members of the Sanhedrin were not in the city at the time mentioned in Act 4:3, and this was the reason why the trial was deferred to the next day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: on: Act 5:20, Act 5:21; Mic 2:1; Mat 27:1, Mat 27:2
rulers: Act 4:8, Act 5:34, Act 6:12; Isa 1:10; Mar 15:1; Luk 20:1, Luk 22:66, Luk 24:20
Geneva 1599
4:5 And it came to pass on the morrow, that their (c) rulers, and elders, and scribes,
(c) These were those who were members of the Sanhedrin, who were all from the tribe of Judah, until Herod came to power.
John Gill
4:5 And it came to pass on the morrow,.... The disciples being kept in custody all night:
that their rulers, and elders, and Scribes; that is, their ecclesiastical rulers; the chief priests, who, with the Scribes, and elders of the people, made up the great council at Jerusalem, consisting of seventy one persons, so they are called in Mt 26:3.
John Wesley
4:5 Rulers, and elders, and scribes - Who were eminent for power, for wisdom, and for learning.
Robert Jamieson, A. R. Fausset and David Brown
4:5 their rulers, &c.--This was a regular meeting of the Sanhedrim (see on Mt 2:4).
4:64:6: եւ զԱննա՛ քահանայապետ՝ եւ զԿայիափա, եւ զՅովհա՛ննէս եւ զԱղեքսանդրոս, եւ որք միանգամ էին յազգէ՛ քահանայութեանն[2156]։ [2156] Ոմանք. Եւ զԱնա քահանայապետ։
6. Աննա քահանայապետը եւ Կայիափան, Յովհաննէսը, Ալեքսանդրոսը եւ բոլոր նրանք, որ քահանայական ցեղից էին:
6 Նաեւ Աննա Քահանայապետն ու Կայիափան եւ Յովհաննէսն ու Աղեքսանդրոսը եւ այն ամէնքը, որ քահանայապետի ցեղէ էին։
եւ զԱննա քահանայապետ եւ զԿայիափա եւ զՅովհաննէս եւ զԱղեքսանդրոս, եւ որք միանգամ էին յազգէ [16]քահանայութեանն:

4:6: եւ զԱննա՛ քահանայապետ՝ եւ զԿայիափա, եւ զՅովհա՛ննէս եւ զԱղեքսանդրոս, եւ որք միանգամ էին յազգէ՛ քահանայութեանն[2156]։
[2156] Ոմանք. Եւ զԱնա քահանայապետ։
6. Աննա քահանայապետը եւ Կայիափան, Յովհաննէսը, Ալեքսանդրոսը եւ բոլոր նրանք, որ քահանայական ցեղից էին:
6 Նաեւ Աննա Քահանայապետն ու Կայիափան եւ Յովհաննէսն ու Աղեքսանդրոսը եւ այն ամէնքը, որ քահանայապետի ցեղէ էին։
zohrab-1805▾ eastern-1994▾ western am▾
4:66: и Анна первосвященник, и Каиафа, и Иоанн, и Александр, и прочие из рода первосвященнического;
4:6  καὶ ἅννας ὁ ἀρχιερεὺς καὶ καϊάφας καὶ ἰωάννης καὶ ἀλέξανδρος καὶ ὅσοι ἦσαν ἐκ γένους ἀρχιερατικοῦ
4:6. καὶ (and) Ἅννας (an-Annas) ὁ (the-one) ἀρχιερεὺς (a-first-sacreder-of) καὶ (and) Καιάφας (a-Kaiafas) καὶ (and) Ἰωάννης (an-Ioannes) καὶ (and) Ἀλέξανδρος (an-Alexandros) καὶ (and) ὅσοι ( which-a-which ) ἦσαν (they-were) ἐκ (out) γένους (of-a-kindred) ἀρχιερατικοῦ, (of-first-sacreded-of,"
4:6. et Annas princeps sacerdotum et Caiphas et Iohannes et Alexander et quotquot erant de genere sacerdotaliAnd Annas the high priest and Caiphas and John and Alexander: and as many as were of the kindred of the high priest.
6. and Annas the high priest , and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest.
4:6. including Annas, the high priest, and Caiaphas, and John and Alexander, and as many as were of the priestly family.
4:6. And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem.
And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem:

6: и Анна первосвященник, и Каиафа, и Иоанн, и Александр, и прочие из рода первосвященнического;
4:6  καὶ ἅννας ὁ ἀρχιερεὺς καὶ καϊάφας καὶ ἰωάννης καὶ ἀλέξανδρος καὶ ὅσοι ἦσαν ἐκ γένους ἀρχιερατικοῦ
4:6. et Annas princeps sacerdotum et Caiphas et Iohannes et Alexander et quotquot erant de genere sacerdotali
And Annas the high priest and Caiphas and John and Alexander: and as many as were of the kindred of the high priest.
4:6. including Annas, the high priest, and Caiaphas, and John and Alexander, and as many as were of the priestly family.
4:6. And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:6: Annas - Though this man was not now actually in the office of high priest, yet he had possessed it for eleven years, bore the title all his life, and had the honor of seeing five of his sons fill that eminent place after him - an honor that never happened to any other person from the commencement of the Mosaic institution. He is the same who is called Ananus by Josephus, Ant. b. xx. c. 8.
And Caiaphas - He was son-in-law to Annas, Joh 18:13, was now high priest, and the same who, a short time before, condemned Christ to be crucified.
And John - Dr. Lightfoot conjectures, with great probability that this was Jochanan ben Zaccai, who was very famous at that time in the Jewish nation. Of him it is said in the Talmud, Jucas. fol. 60: "Rabbin Jochanan ben Zaccai the priest lived 120 years. He found favor in the eyes of Caesar, from whom he obtained Jafneh. When he died, the glory of wisdom ceased." The following is a remarkable passage: Yoma, fol. 39: Forty years before the destruction of the city, (the very time of which St. Luke now treats), when the gates of the temple flew open of their own accord, Rab. Jochanan ben Zaccai said, "O temple! temple! why dost thou disturb thyself? I know thy end, that thou shalt be destroyed, for so the Prophet Zachary hath spoken concerning thee: open thy doors, O Lebanon! that the fire may devour thy cedars." See Lightfoot and Schoettgen.
And Alexander - This was probably Alexander Lysimachus, one of the richest Jews of his time, who made great presents to the temple, and was highly esteemed by King Agrippa. See Calmet. He was brother to the famous Philo Judaeus, and father of Alexander Tiberius, who married Berenice, the daughter of Agrippa the elder, and was governor of Judea after Cuspius Fadus. See Josephus, Ant. l. xix. c. 5, s. 1.
Of the kindred of the high priest - Or rather, as Bp. Pearce renders it, "of the race of the high priests, i.e. of the family out of which the high priests were chosen." It may, however, comprehend those who belonged to the families of Annas and Caiaphas, and all who were connected with the sacerdotal family. Luke distinctly mentions all these, to show how formidable the enemies were against whom the infant Church of Christ had to contend.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: Annas: Luk 3:2; Joh 11:49, Joh 18:13, Joh 18:14, Joh 18:24
Geneva 1599
4:6 And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the (d) kindred of the high priest, were gathered together at Jerusalem.
(d) From whom the high Priests were usually chosen and made. At this time the former high Priest was stepping down, and a new high Priest was being appointed.
John Gill
4:6 And Annas the high priest,.... So called, either because he had been an high priest, though he was not now, but Caiaphas his son-in-law; or because he was the Sagan of the high priest, and had all the other priests under his government; and is mentioned first, because he was father-in-law to Caiaphas; See Gill on Lk 3:2 he could not be called so, because he was "prince", or president of the council; for not he, but Gamaliel, was president at this time. And
Caiaphas; who was properly high priest, and continued so for three years after the death of Christ:
and John; who is thought by Dr. Lightfoot to be the same with Jochanan, or John ben Zaccai; a famous Jewish Rabbi, who lived at this time, and until, and after the destruction of Jerusalem: this Rabbi was "a priest" (t), as this John was, of the kindred of the high priest; he lived also at Jerusalem; for it is said of him (u), that he sat in the shadow of the temple, and expounded all the whole day; and a very remarkable story is told of him, which happened just about this time (w); which is, that
"forty years before the destruction of the temple--the doors of the temple opened of themselves, when Rabban Jochanan ben Zaccai reproved them, saying, O temple, temple, wherefore dost thou fright thyself? I know thee, that thine end shall be, to be destroyed; for so prophesied of thee Zechariah, the son of Iddo, Zech 11:1. "Open thy doors, O Lebanon", &c.''
The chief objection to him, as that learned writer observes, is, that he lived and died a Pharisee, whereas this John seems to have been a Sadducee; see Acts 5:17. This puts me in mind of John the high priest, who ministered in the high priesthood fourscore years, and at last became a Sadducee (x): Beza's ancient copy reads "Jonathan: and Alexander"; whose surname was Lysimachus, and had the title of "Alabarcha"; he was a very rich man (y): after Alexander the great had been at Jerusalem, this name became frequent among the Jews; and it is said (z) to be promised him, and was fulfilled, that every son that was born to the priests that year he entered Jerusalem, should be called Alexander; and therefore it is no wonder to hear of an Alexander among the kindred of the high priest; frequent mention is made of , "Rabbi Alexander", in the Jewish writings (a):
and as many as were of the kindred of the high priest; by whose means they were become members of the sanhedrim:
were gathered together at Jerusalem; where the great council only sat, until the destruction of it; it seems by this, that some of the members of it lived in the country; it may be in some of the villages adjacent, where they might be easily and quickly sent for, upon any occasion, as they very likely now were; the Syriac version leaves out the words "at Jerusalem".
(t) Juchasin, fol. 20. 2. (u) T. Bab. Pesachim, fol. 26. 1. (w) T. Bab. Yoma, fol. 39. 2. & Hieros. Yoma, fol. 43. 3. (x) T. Bab. Beracot, fol. 29. 1. (y) Joseph Antiqu. l. 20. c. 4. sect. 2. (z) Juchasin, fol. 14. 1. & 159. 1. Ganz Tzemach David, par. 1. fol. 18. 2. (a) T. Bab. Yoma, fol. 53. 2. Chagiga, fol. 5. 1. Megilla, fol. 17. 2. Nedarim, fol. 41. 1. Sanhedrin, fol. 98. 1. & passim.
John Wesley
4:6 Annas, who had been the high priest, and Caiaphas, who was so then.
Robert Jamieson, A. R. Fausset and David Brown
4:6 Annas . . . and Caiaphas--(See on Lk 3:2).
John and Alexander--of whom nothing is known.
4:74:7: Եւ կացուցեալ զնոսա ՚ի մէջ հարցանէին. Որո՞վ զօրութեամբ կամ որո՞վ անուամբ արարէք դուք զայս[2157]։ [2157] Օրինակ մի. Որով իշխանութեամբ. կամ որով ան՛՛. արարէք դուք զայդ։
7. Եւ առաքեալներին մէջտեղ կանգնեցնելով՝ հարցաքննում էին. «Ի՞նչ զօրութեամբ կամ ո՞ւմ անունով արեցիք դուք այդ բժշկութիւնը»:
7 Զանոնք մէջտեղը կայնեցուցած՝ կը հարցնէին. «Ի՞նչ զօրութիւնով կամ ի՞նչ անունով ըրիք դուք այս բանը»։
Եւ կացուցեալ զնոսա ի մէջ` հարցանէին. Որո՞վ զօրութեամբ կամ որո՞վ անուամբ արարէք դուք զայս:

4:7: Եւ կացուցեալ զնոսա ՚ի մէջ հարցանէին. Որո՞վ զօրութեամբ կամ որո՞վ անուամբ արարէք դուք զայս[2157]։
[2157] Օրինակ մի. Որով իշխանութեամբ. կամ որով ան՛՛. արարէք դուք զայդ։
7. Եւ առաքեալներին մէջտեղ կանգնեցնելով՝ հարցաքննում էին. «Ի՞նչ զօրութեամբ կամ ո՞ւմ անունով արեցիք դուք այդ բժշկութիւնը»:
7 Զանոնք մէջտեղը կայնեցուցած՝ կը հարցնէին. «Ի՞նչ զօրութիւնով կամ ի՞նչ անունով ըրիք դուք այս բանը»։
zohrab-1805▾ eastern-1994▾ western am▾
4:77: и, поставив их посреди, спрашивали: какою силою или каким именем вы сделали это?
4:7  καὶ στήσαντες αὐτοὺς ἐν τῶ μέσῳ ἐπυνθάνοντο, ἐν ποίᾳ δυνάμει ἢ ἐν ποίῳ ὀνόματι ἐποιήσατε τοῦτο ὑμεῖς;
4:7. καὶ (and) στήσαντες ( having-stood ) αὐτοὺς (to-them) ἐν (in) τῷ (unto-the-one) μέσῳ (unto-middle) ἐπυνθάνοντο ( they-were-ascertaining ,"Ἐν (In) ποίᾳ (unto-whither-belonged) δυνάμει (unto-an-ability) ἢ (or) ἐν (in) ποίῳ (unto-whither-belonged) ὀνόματι (unto-a-name) ἐποιήσατε (ye-do-unto) τοῦτο (to-the-one-this,"ὑμεῖς; (ye?"
4:7. et statuentes eos in medio interrogabant in qua virtute aut in quo nomine fecistis hoc vosAnd setting them in the midst, they asked: By what power or by what name, have you done this?
7. And when they had set them in the midst, they inquired, By what power, or in what name, have ye done this?
4:7. And stationing them in the middle, they questioned them: “By what power, or in whose name, have you done this?”
4:7. And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?
And when they had set them in the midst, they asked, By what power, or by what name, have ye done this:

7: и, поставив их посреди, спрашивали: какою силою или каким именем вы сделали это?
4:7  καὶ στήσαντες αὐτοὺς ἐν τῶ μέσῳ ἐπυνθάνοντο, ἐν ποίᾳ δυνάμει ἢ ἐν ποίῳ ὀνόματι ἐποιήσατε τοῦτο ὑμεῖς;
4:7. et statuentes eos in medio interrogabant in qua virtute aut in quo nomine fecistis hoc vos
And setting them in the midst, they asked: By what power or by what name, have you done this?
4:7. And stationing them in the middle, they questioned them: “By what power, or in whose name, have you done this?”
4:7. And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?
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: Едва ли члены Синедриона не знали, каким именем и какой силою апостолы совершили чудо, приведшее их на высший суд. Если же они задают все-таки такой вопрос то или для того, чтобы на собственном сознании апостолов основать обвинение их в богохульстве или же по толкованию Златоуста - "они предполагали, что апостолы, убоясь множества, отрекутся, и думали, что они этим все исправят..."
Adam Clarke: Commentary on the Bible - 1831
4:7: By what power, or by what name, have ye done this? - It seems that this council were convinced that the lame man was miraculously healed; but it is very likely that they believed the whole to be the effect of magic; and, as all intercourse with familiar spirits, and all spells, charms, etc., were unlawful, they probably hoped that, on the examination, this business would come out, and that then these disturbers of their peace would be put to death. Hence they inquired by what power, εν ποιᾳ δυναμει, by what supernatural energy; or in what name, by what mode of incantation; and who is the spirit you invoke, in order to do these things? False prophets, reputed witches, wizards, etc., were to be brought before the sanhedrin, to be by them judged, acquitted, or condemned, according to the evidence. Some think the words should be thus understood: Who gave you authority to teach publicly! This belongs to the sanhedrin. What, therefore, is your authority, and who is he who gave it to you?
Albert Barnes: Notes on the Bible - 1834
4:7: In the midst - In the presence of the Great Council.
By what power ... - A similar question was put to Christ in the temple, Mat 21:23.
By what name - That is, by whose authority. It is very probable that they expected to intimidate the apostles by this question. They claimed the right of regulating the religious affairs of the nation. They had vast power with the people. They assumed that all power to instruct the people should originate with them; and they expected that the apostles would be confounded, as having violated the established usage of the nation. It did not seem to occur to them to enter into an investigation of the question whether this acknowledged miracle did not prove that they were sent by God, but they assumed that they were impostors, and attempted to silence them by authority. It has been usual with the enemies of religion to attempt to intimidate its friends, and when argument fails, to attempt to silence Christians by appealing to their fears.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: when: Act 5:27; Kg1 21:12-14; Joh 8:3, Joh 8:9
By what power: Exo 2:14; Mat 21:23; Mar 11:28; Joh 2:18
by what name: Act 4:10, Act 5:28, Act 5:40
Geneva 1599
4:7 (2) And when they had set them in the midst, they asked, By what power, or by what (e) name, have ye done this?
(2) Against those who brag of a succession of persons, without a succession of doctrine, and by that means beat down the true ministers of the word, as much as they are able.
(e) By what authority.
John Gill
4:7 And when they had set them in the midst,.... Of the assembly, as the Ethiopic version adds; in the middle of the sanhedrim, which sat in a semicircular form; or as the Jews express it, as the half of a round corn floor, or as a half moon, and not in a perfect circle; because it was necessary that the contending parties, and the witnesses, might go in and speak before them all (b); so that those that were set before them, were placed in the middle of them: and here Peter and John were set; so the Arabic version renders it, "when they set both": they sent for them out of the hold, or custody, where they had been all night, and ordered them to be brought before them, to be examined about their doctrine and practice:
they asked, by what power, or by what name have ye done this? they inquired of them, whether it was by a natural, or by a divine, or by a diabolical power, that they had wrought the cure upon the lame man? whether it was by the use of medicine, or by the help of magic art, and the assistance of the devil, which they were very ready to charge Christ and his disciples with? or whether they pretended to a divine and supernatural aid? and also what name they had made use of, and by whose authority they acted?
(b) Misn. Sanhedrin, c. 4. sect. 3. & Bartenora in ib.
John Wesley
4:7 By what name - By what authority, have ye done this? - They seem to speak ambiguously on purpose.
Robert Jamieson, A. R. Fausset and David Brown
4:7 By what power or . . . name have ye done this--thus admitting the reality of the miracle, which afterwards they confess themselves unable to deny (Acts 4:16).
4:84:8: Յայնժամ Պետրոս լցեալ Հոգւով Սրբով՝ ասէ՛ ցնոսա. Իշխա՛նք ժողովրդեան՝ եւ երիցո՛ւնք Իսրայէլի[2158], [2158] Ոմանք ՚ի լուս՛՛. ՚ի վերայ՝ երիցունք. նշանակեն՝ ծերք. զոր եւ օրինակ մի առեալ դնէ ՚ի բնաբանի։
8. Այն ժամանակ Պետրոսը, Սուրբ Հոգով լցուած, ասաց նրանց. «Ո՛վ իշխանաւորներ ժողովրդի եւ երէցնե՛ր Իսրայէլի,
8 Այն ատեն Պետրոս՝ Սուրբ Հոգիով լեցուած՝ ըսաւ անոնց. «Ո՜վ ժողովուրդի իշխաններ եւ ծերեր,
Յայնժամ Պետրոս լցեալ Հոգւով Սրբով` ասէ ցնոսա. Իշխանք ժողովրդեան եւ երիցունք Իսրայելի:

4:8: Յայնժամ Պետրոս լցեալ Հոգւով Սրբով՝ ասէ՛ ցնոսա. Իշխա՛նք ժողովրդեան՝ եւ երիցո՛ւնք Իսրայէլի[2158],
[2158] Ոմանք ՚ի լուս՛՛. ՚ի վերայ՝ երիցունք. նշանակեն՝ ծերք. զոր եւ օրինակ մի առեալ դնէ ՚ի բնաբանի։
8. Այն ժամանակ Պետրոսը, Սուրբ Հոգով լցուած, ասաց նրանց. «Ո՛վ իշխանաւորներ ժողովրդի եւ երէցնե՛ր Իսրայէլի,
8 Այն ատեն Պետրոս՝ Սուրբ Հոգիով լեցուած՝ ըսաւ անոնց. «Ո՜վ ժողովուրդի իշխաններ եւ ծերեր,
zohrab-1805▾ eastern-1994▾ western am▾
4:88: Тогда Петр, исполнившись Духа Святаго, сказал им: начальники народа и старейшины Израильские!
4:8  τότε πέτρος πλησθεὶς πνεύματος ἁγίου εἶπεν πρὸς αὐτούς, ἄρχοντες τοῦ λαοῦ καὶ πρεσβύτεροι,
4:8. τότε (To-the-one-which-also) Πέτρος (a-Petros) πλησθεὶς (having-been-repleted) πνεύματος (of-a-currenting-to) ἁγίου (of-hallow-belonged) εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them,"Ἄρχοντες (Firstings) τοῦ (of-the-one) λαοῦ (of-a-people) καὶ (and) πρεσβύτεροι , ( More-eldered ,"
4:8. tunc Petrus repletus Spiritu Sancto dixit ad eos principes populi et senioresThen Peter, filled with the Holy Ghost, said to them: Ye princes of the people and ancients, hear.
8. Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders,
4:8. Then Peter, filled with the Holy Spirit, said to them: “Leaders of the people and elders, listen.
4:8. Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,
Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel:

8: Тогда Петр, исполнившись Духа Святаго, сказал им: начальники народа и старейшины Израильские!
4:8  τότε πέτρος πλησθεὶς πνεύματος ἁγίου εἶπεν πρὸς αὐτούς, ἄρχοντες τοῦ λαοῦ καὶ πρεσβύτεροι,
4:8. tunc Petrus repletus Spiritu Sancto dixit ad eos principes populi et seniores
Then Peter, filled with the Holy Ghost, said to them: Ye princes of the people and ancients, hear.
4:8. Then Peter, filled with the Holy Spirit, said to them: “Leaders of the people and elders, listen.
4:8. Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: "Исполнившись Духа Святаго" - особым образом, для защиты правого дела, согласно обетованию Христову (Мф X:19-20: и др. ).
Adam Clarke: Commentary on the Bible - 1831
4:8: Then Peter, filled with the Holy Ghost - Which guided him into all truth, and raised him far above the fear of man; placing him in a widely different state of mind to that in which he was found when, in the hall of Caiaphas, he denied his Master, through fear of a servant girl. But now was fulfilled the promise of Christ, Mat 10:18-20; And ye shall be brought before governors and kings for my sake; but take no thought how or what ye shall speak; for it is not ye that speak, but the Spirit of your Father that speaketh in you.
Albert Barnes: Notes on the Bible - 1834
4:8: Filled with the Holy Ghost - See the notes on Act 2:4.
Ye rulers ... - Peter addressed the Sanhedrin with perfect respect. He did not call in question their authority to propose this question. He seemed to regard this as a favorable opportunity to declare the truth and state the evidence of the Christian religion. In this he acted on the principle of the injunction which he himself afterward gave Pe1 3:15, "Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear." Innocence is willing to be questioned; and a believer in the truth will rejoice in any opportunity to state the evidence of what is believed. It is remarkable, also, that this was before the Great Council of the nation - the body that was clothed with the highest authority. Peter could not have forgotten that before this very council, and these very men, his Master had been arraigned and condemned; nor could he have forgotten that in the very room where this same council was convened to try his Lord, he had himself shrunk from an honest avowal of attachment to him, and shamefully and profanely denied him.
That he was now able to stand boldly before this same tribunal evinced a remarkable change in his feelings, and was a most clear and impressive proof of the genuineness of his repentance when he went out and wept bitterly. Compare Luk 22:54-62. And we may remark here, that one of the most clear evidences of the sincerity of repentance is when it leads to a result like this. So deeply was the heart of Peter affected by his sin Luk 22:62, and so genuine was his sorrow, that he doubtless remembered his crime on this occasion, and the memory of it inspired him with boldness. It may be further remarked, that one evidence of the genuineness of repentance is a desire to repair the evil which is done by crime. Peter had done dishonor to his Master and his cause in the presence of the great council of the nation. Nothing, on such an occasion, would be more likely to do injury to the cause than for one of the disciples of the Saviour to deny him - one of his followers to be guilty of profaneness and falsehood. But here was an opportunity, in some degree, at least, to repair the evil. Before the same council, in the same city, and in the presence. of the same people, it is not an unnatural supposition that Peter rejoiced that he might have opportunity to bear his testimony to the divine mission of the Saviour whom he had before denied. By using the customary language of respect applied to the Great Council, Peter also has shown us that it is proper to evince respect for office and for those in power. Religion requires us to render this homage, and to treat men in office with deference, Mat 22:21; Rom 13:7; Pe1 2:13-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: filled: Act 4:31, Act 2:4, Act 7:55; Mat 10:19, Mat 10:20; Luk 12:11, Luk 12:12, Luk 21:14, Luk 21:15
John Gill
4:8 Then Peter, filled with the Holy Ghost,.... At that very instant, having received a fresh measure of the gifts and graces of the Spirit, besides what he had poured forth upon him at the day of Pentecost; so that he had great courage and presence of mind, and freedom of speech, as Christ had promised his disciples they should have, when they were brought before governors and magistrates, Mt 10:18. The case was much altered with Peter, he who but a little while ago was frightened by a servant maid, now stands before the Jewish sanhedrim, with undaunted courage and resolution:
and said unto them, ye rulers of the people, and elders of Israel; he addresses them in a very handsome manner, and gives them their proper titles as magistrates; which ought to be done by men and Christians; honour should be given, to whom honour is due: the Vulgate Latin, Syriac, and Ethiopic versions, and some copies, add "hear", which seems very necessary; he called for audience, or desired to be heard a few words, in the defence of himself and fellow apostle, and in answer to their questions.
John Wesley
4:8 Then Peter, filled with the Holy Ghost - That moment. God moves his instruments, not when they please, but just when he sees it needful. Ye rulers - He gives them the honour due to their office.
Robert Jamieson, A. R. Fausset and David Brown
4:8 Then, filled with the Holy Ghost, said--(See Mk 13:11; Lk 21:15).
4:94:9: թէ արժա՞ն ինչ իցէ դատել զմեզ այսօր վասն երախտեաց առն միոյ տկարի, որով սա՛ բժշկեցաւ[2159]։ [2159] Ոմանք. Եթէ արժա՞ն իցէ։
9. օրինաւո՞ր բան է այսօր դատել մեզ մի տկար մարդու հանդէպ եղած բարիքի համար, թէ ինչո՛վ նա բժշկուեց:
9 Եթէ մենք այսօր տկար մարդու մը եղած բարիքին համար կը քննուինք, թէ ի՞նչ միջոցով անիկա բժշկուեցաւ,
[17]եթէ արժա՞ն ինչ իցէ դատել զմեզ`` այսօր վասն երախտեաց առն միոյ տկարի որով սա բժշկեցաւ:

4:9: թէ արժա՞ն ինչ իցէ դատել զմեզ այսօր վասն երախտեաց առն միոյ տկարի, որով սա՛ բժշկեցաւ[2159]։
[2159] Ոմանք. Եթէ արժա՞ն իցէ։
9. օրինաւո՞ր բան է այսօր դատել մեզ մի տկար մարդու հանդէպ եղած բարիքի համար, թէ ինչո՛վ նա բժշկուեց:
9 Եթէ մենք այսօր տկար մարդու մը եղած բարիքին համար կը քննուինք, թէ ի՞նչ միջոցով անիկա բժշկուեցաւ,
zohrab-1805▾ eastern-1994▾ western am▾
4:99: Если от нас сегодня требуют ответа в благодеянии человеку немощному, как он исцелен,
4:9  εἰ ἡμεῖς σήμερον ἀνακρινόμεθα ἐπὶ εὐεργεσίᾳ ἀνθρώπου ἀσθενοῦς, ἐν τίνι οὖτος σέσωται,
4:9. εἰ (If) ἡμεῖς (we) σήμερον (this-day) ἀνακρινόμεθα (we-be-separated-up) ἐπὶ (upon) εὐεργεσίᾳ (unto-a-goodly-working-unto) ἀνθρώπου (of-a-mankind) ἀσθενοῦς, (of-un-vigored,"ἐν (in) τίνι (unto-what-one) οὗτος (the-one-this) σέσωσται, (it-had-come-to-be-saved,"
4:9. si nos hodie diiudicamur in benefacto hominis infirmi in quo iste salvus factus estIf we this day are examined concerning the good deed done to the infirm man, by what means he hath been made whole:
9. if we this day are examined concerning a good deed done to an impotent man, by what means this man is made whole;
4:9. If we today are judged by a good deed done to an infirm man, by which he has been made whole,
4:9. If we this day be examined of the good deed done to the impotent man, by what means he is made whole;
If we this day be examined of the good deed done to the impotent man, by what means he is made whole:

9: Если от нас сегодня требуют ответа в благодеянии человеку немощному, как он исцелен,
4:9  εἰ ἡμεῖς σήμερον ἀνακρινόμεθα ἐπὶ εὐεργεσίᾳ ἀνθρώπου ἀσθενοῦς, ἐν τίνι οὖτος σέσωται,
4:9. si nos hodie diiudicamur in benefacto hominis infirmi in quo iste salvus factus est
If we this day are examined concerning the good deed done to the infirm man, by what means he hath been made whole:
4:9. If we today are judged by a good deed done to an infirm man, by which he has been made whole,
4:9. If we this day be examined of the good deed done to the impotent man, by what means he is made whole;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Условная форма ответа апостолов на вопрос Синедриона содержит прежде всего в себе тонкое и сильное указание на несправедливость суда над апостолами за их помощь болящему.

"За это, конечно, надлежало бы увенчать нас - как бы так говорят апостолы (Злат. ) - и провозгласить благодетелями, а вместо того нас судят за благодеяние человеку немощному, небогатому, несильному и неславному..."
Adam Clarke: Commentary on the Bible - 1831
4:9: The good deed done - Επι ευεργεσιᾳ, The benefit he has received in being restored to perfect soundness.
Albert Barnes: Notes on the Bible - 1834
4:9: If we this day - If as is the fact; or since we are thus examined.
Examined - Questioned; if the purpose is to institute an inquiry into this case, or since it is the purpose to institute such an inquiry.
The good deed - The act of benevolence; the benefit conferred on an infirm man. He assumes that it was undeniable that the deed had been done.
To the impotent man - To this man who was infirm or lame. The man was then present, Act 4:10, Act 4:14. He may have been arrested with the apostles; or he may have been present as a spectator; or, as Neander supposes, he may have been summoned as a witness.
By what means - This was the real point of the inquiry. The fact that he had been made whole was not denied. The only question was whether it had been done by the authority and power of Jesus of Nazareth, as Peter declared it to be, Act 3:6, Act 3:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: the good: Act 3:7; Joh 7:23, Joh 10:32; Pe1 3:15-17, Pe1 4:14
Geneva 1599
4:9 (3) If we this day be examined of the good deed done to the impotent man, by what means he is made whole;
(3) The wolves who come after true pastors plead their own cause and not God's, neither the cause of the Church.
John Gill
4:9 If we this day be examined of the good deed,.... Or "seeing" we are; for it was not a matter of doubt, but a clear case, that they were brought into court, and were passing under an examination, about the cure of the lame man; which the apostle rightly calls a
good deed, it being done in faith, and to the glory of God, and for the good of the man; and hereby tacitly suggests, that they were dealt very hardly with, to be seized and kept in custody, and be called in question, for doing an action so beneficent and kind, as this was, which was
done to the impotent man; who could not help himself, nor get his bread any other way, than by begging:
by what means he is made whole; restored to perfect health, and the proper use of his limbs; that is, by what power, and in what name this was done; the answer is ready, and it is as follows.
4:104:10: Յայտնի՛ լիցի ամենեցուն ձեզ, եւ ամենայն ժողովրդեանդ Իսրայէլի. զի յանուն Յիսուսի Քրիստոսի Նազովրեցւոյ զոր դո՛ւքն խաչեցէք՝ զոր Աստուած յարոյց ՚ի մեռելոց, նովաւ սա՝ կայ աւասիկ առաջի ձեր ողջացեա՛լ։
10. Թող յայտնի լինի ձեզ բոլորիդ եւ Իսրայէլի ամբողջ ժողովրդին, որ Նազովրեցի Յիսուս Քրիստոսի անունով, որին դուք խաչեցիք, եւ որին Աստուած մեռելներից յարութիւն տուեց, նրանո՛վ ահա սա առողջացած՝ կանգնել է ձեր առաջ:
10 Յայտնի ըլլայ ձեզի ամենուդ ու բոլոր Իսրայէլի ժողովուրդին, որ Նազովրեցի Յիսուս Քրիստոսին անունովը, որ դուք խաչեցիք եւ որ Աստուած մեռելներէն յարուցանեց, ահա անով ասիկա ձեր առջեւ բժշկուած կեցեր է։
Յայտնի լիցի ամենեցուն ձեզ եւ ամենայն ժողովրդեանդ Իսրայելի, զի յանուն Յիսուսի Քրիստոսի Նազովրեցւոյ զոր դուքն խաչեցէք, զոր Աստուած յարոյց ի մեռելոց, նովաւ սա կայ աւասիկ առաջի ձեր ողջացեալ:

4:10: Յայտնի՛ լիցի ամենեցուն ձեզ, եւ ամենայն ժողովրդեանդ Իսրայէլի. զի յանուն Յիսուսի Քրիստոսի Նազովրեցւոյ զոր դո՛ւքն խաչեցէք՝ զոր Աստուած յարոյց ՚ի մեռելոց, նովաւ սա՝ կայ աւասիկ առաջի ձեր ողջացեա՛լ։
10. Թող յայտնի լինի ձեզ բոլորիդ եւ Իսրայէլի ամբողջ ժողովրդին, որ Նազովրեցի Յիսուս Քրիստոսի անունով, որին դուք խաչեցիք, եւ որին Աստուած մեռելներից յարութիւն տուեց, նրանո՛վ ահա սա առողջացած՝ կանգնել է ձեր առաջ:
10 Յայտնի ըլլայ ձեզի ամենուդ ու բոլոր Իսրայէլի ժողովուրդին, որ Նազովրեցի Յիսուս Քրիստոսին անունովը, որ դուք խաչեցիք եւ որ Աստուած մեռելներէն յարուցանեց, ահա անով ասիկա ձեր առջեւ բժշկուած կեցեր է։
zohrab-1805▾ eastern-1994▾ western am▾
4:1010: то да будет известно всем вам и всему народу Израильскому, что именем Иисуса Христа Назорея, Которого вы распяли, Которого Бог воскресил из мертвых, Им поставлен он перед вами здрав.
4:10  γνωστὸν ἔστω πᾶσιν ὑμῖν καὶ παντὶ τῶ λαῶ ἰσραὴλ ὅτι ἐν τῶ ὀνόματι ἰησοῦ χριστοῦ τοῦ ναζωραίου, ὃν ὑμεῖς ἐσταυρώσατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, ἐν τούτῳ οὖτος παρέστηκεν ἐνώπιον ὑμῶν ὑγιής.
4:10. γνωστὸν (acquaintable) ἔστω (it-should-be) πᾶσιν ( unto-all ) ὑμῖν (unto-ye) καὶ (and) παντὶ (unto-all) τῷ (unto-the-one) λαῷ (unto-a-people) Ἰσραὴλ (of-an-Israel) ὅτι (to-which-a-one) ἐν (in) τῷ (unto-the-one) ὀνόματι (unto-a-name) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) τοῦ (of-the-one) Ναζωραίου, (of-Nazora-belonged,"ὃν (to-which) ὑμεῖς (ye) ἐσταυρώσατε, (ye-en-staked,"ὃν (to-which) ὁ (the-one) θεὸς (a-Deity) ἤγειρεν (it-roused) ἐκ (out) νεκρῶν , ( of-en-deaded ,"ἐν (in) τούτῳ (unto-the-one-this) οὗτος (the-one-this) παρέστηκεν (it-had-come-to-stand-beside) ἐνώπιον (in-looked) ὑμῶν (of-ye) ὑγιής. (healthed)
4:10. notum sit omnibus vobis et omni plebi Israhel quia in nomine Iesu Christi Nazareni quem vos crucifixistis quem Deus suscitavit a mortuis in hoc iste adstat coram vobis sanusBe it known to you all and to all the people of Israel, that by the name of our Lord Jesus Christ of Nazareth, whom you crucified, whom God hath raised from the dead, even by him, this man standeth here before you, whole.
10. be it known unto you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, in him doth this man stand here before you whole.
4:10. let it be known to all of you and to all of the people of Israel, that in the name of our Lord Jesus Christ the Nazarene, whom you crucified, whom God has raised from the dead, by him, this man stands before you, healthy.
4:10. Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, [even] by him doth this man stand here before you whole.
Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, [even] by him doth this man stand here before you whole:

10: то да будет известно всем вам и всему народу Израильскому, что именем Иисуса Христа Назорея, Которого вы распяли, Которого Бог воскресил из мертвых, Им поставлен он перед вами здрав.
4:10  γνωστὸν ἔστω πᾶσιν ὑμῖν καὶ παντὶ τῶ λαῶ ἰσραὴλ ὅτι ἐν τῶ ὀνόματι ἰησοῦ χριστοῦ τοῦ ναζωραίου, ὃν ὑμεῖς ἐσταυρώσατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, ἐν τούτῳ οὖτος παρέστηκεν ἐνώπιον ὑμῶν ὑγιής.
4:10. notum sit omnibus vobis et omni plebi Israhel quia in nomine Iesu Christi Nazareni quem vos crucifixistis quem Deus suscitavit a mortuis in hoc iste adstat coram vobis sanus
Be it known to you all and to all the people of Israel, that by the name of our Lord Jesus Christ of Nazareth, whom you crucified, whom God hath raised from the dead, even by him, this man standeth here before you, whole.
4:10. let it be known to all of you and to all of the people of Israel, that in the name of our Lord Jesus Christ the Nazarene, whom you crucified, whom God has raised from the dead, by him, this man stands before you, healthy.
4:10. Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, [even] by him doth this man stand here before you whole.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Апостол указывает на непререкаемость чуда исцеления и ту силу, которою оно совершено. Это - сила и имя Иисусовы.
Adam Clarke: Commentary on the Bible - 1831
4:10: By the name of Jesus Christ of Nazareth - This was a very bold declaration in the presence of such an assembly; but he felt he stood on good ground. The cure of the lame man the day before was notorious; his long infirmity was well known; his person could be easily identified; and he was now standing before them whole and sound: they themselves therefore could judge whether the miracle was true or false. But the reality of it was not questioned, nor was there any difficulty about the instruments that were employed; the only question is, How have ye done this? and in whose name? Peter immediately answers, We have done it in the name of Jesus of Nazareth whom ye crucified, and whom God hath raised from the dead.
Albert Barnes: Notes on the Bible - 1834
4:10: Be it known ... - Peter might have evaded the question, or he might have resorted to many excuses and subterfuges (Calvin), if he had been desirous of avoiding this inquiry. But it was a noble opportunity for vindicating the honor of his Lord and Master. It was a noble opportunity also for repairing the evil which he had done by his guilty denial of his Lord. Although, therefore, this frank and open avowal was attended with danger, and although it was in the presence of the great and the mighty, yet he chose to state fully and clearly his conviction of the truth. Never was there an instance of greater boldness, and never could there be a more striking illustration of the fitness of the name which the Lord Jesus gave him, that of a rock, Joh 1:42; Mat 16:17-18. The timid, trembling, yielding, and vacillating Simon; he who just before was terrified by a servant-girl, and who on the lake was afraid of sinking, is now transformed into the manly, decided, and firm Cephas, fearless before the Great Council of the nation, and in an unwavering tone asserting the authority of him whom he had just before denied, and whom they had just before put to death. It is not possible to account for this change except on the supposition that this religion is true. Peter had no worldly motive to actuate him. He had no prospect of wealth or fame by this. Even the hopes of honor and preferment which the apostles had cherished before the death of Jesus, and which might have been supposed to influence them then, were now abandoned by them. Their Master had died, and all their hopes of human honor and power had been buried in his grave. Nothing but the conviction of the truth could have made this change, and transformed this timid disciple to a bold and uncompromising apostle.
By the name - By the authority or power, Act 3:6.
Of Jesus Christ - The union of these two names would be particularly offensive to the Sanhedrin. They denied that Jesus was the Christ, or the Messiah; Peter, by the use of the word "Christ," affirmed that he was. In the language then used, it would be, "By the name of Jesus, the Messiah."
Of Nazareth - Lest there should be any mistake about his meaning, he specified that he referred to the despised Nazarene; to him who had just been put to death, as they supposed, covered with infamy. Christians little regard the epithets of opprobrium which may be affixed to themselves or to their religion.
Whom ye crucified - There is emphasis in all the expressions that Peter uses. He had before charged the people with the crime of having put him to death, Act 2:23; Act 3:14-15. But he now had the opportunity, contrary to all expectation, of urging the charge with still greater force on the rulers themselves, on the very council which had condemned him and delivered him to Pilate. It was a remarkable providence that an opportunity was thus afforded of urging this charge in the presence of the Sanhedrin, and of proclaiming to them the necessity of repentance. Little did they imagine, when they condemned the Lord Jesus, that this charge would be so soon urged. This is one of the instances in which God takes the wise in their own craftiness, Job 5:13. They had arraigned the apostles; they demanded their authority for what they had done; and thus they had directly opened the way, and invited them to the serious and solemn charge which Peter here urges against them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: known: Act 13:38, Act 28:28; Jer 42:19, Jer 42:20; Dan 3:18
that by: Act 2:22-24, Act 2:36, Act 3:6, Act 3:13-16, Act 5:29-32
whom God: Act 2:24, Act 10:40-42, Act 13:29-41; Mat 27:63-66, Mat 28:11-15; Rom 1:4
Geneva 1599
4:10 (4) Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, [even] by him doth this man stand here before you whole.
(4) He is indeed a true shepherd that teaches his sheep to rest upon Christ alone as upon one that is not dead, but has conquered death, and has all rule in his own hands.
John Gill
4:10 Be it known unto you all,.... The members of the sanhedrim:
and to all the people of Israel; who might hear of this affair; for the apostle was not ashamed of what he had done, nor of the person in whose name he had done it:
that by the name of Jesus Christ of Nazareth; by calling, on that name, and by making use of it, and by the power and authority of Jesus Christ, who by way of contempt was called the
Nazarene: whom ye crucified; for though Pilate delivered him to be crucified, and the Roman soldiers did crucify him, yet this was at the request and instigation of the chief priests, Scribes, and elders; and therefore it is ascribed to them, who were bent upon his death; and no other would satisfy them, but the shameful and painful death of the cross:
whom God raised from the dead; of which the apostles were witnesses, having seen him and conversed with him after his resurrection; and this was the doctrine they were sent to publish, and for which they were apprehended and detained in custody; but this did not deter them from preaching it, no, not before the sanhedrim; which was an instance of great courage and faithfulness: and this is the rather mentioned; to show, that it was not by the name of one that was dead, but of one that was alive, that this cure was performed; as well as to observe to them, that their efforts against Christ were vain and fruitless:
even by him doth this man stand here before you whole; from whence it appears, as well as from Acts 4:18 that the man that was healed, was now present: and either he was laid hold on, and detained in custody with the apostles, in hope to discover fraud if they could; or hearing that the apostles were before the sanhedrim, and examining on his account, might come of himself, in order to attest and prove the matter of fact, and to vindicate them.
John Wesley
4:10 Be it known to you all - Probably the herald of God proclaimed this with a loud voice. Whom God hath raised from the dead - They knew in their own consciences that it was so. And though they had hired the soldiers to tell a most senseless and incredible tale to the contrary, Mt 28:12, Mt 28:15, yet it is observable, they did not, so far as we can learn, dare to plead it before Peter and John.
Robert Jamieson, A. R. Fausset and David Brown
4:10 Be it known unto you . . . and to all the people of Israel--as if emitting a formal judicial testimony to the entire nation through its rulers now convened.
by the name of Jesus, &c.--(See on Acts 3:13, &c.).
even by him doth this man stand before you whole--for from Acts 4:14 it appears that the healed man was at that moment before their eyes.
4:114:11: Նա՛ է վէմն անարգեալ ՚ի ձէնջ շինողաց, որ եղեւ գլուխ անկեան[2160]. [2160] Օրինակ մի. Վէմ անար՛՛... եղեւ ՚ի գլուխ ան՛՛։
11. «Սա՛ է այն վէմը, ձեզնից՝ շինողներիցդ անարգուած, որ անկիւնաքար եղաւ»:
11 Անիկա է այն քարը, որ ձեզմէ՝ շինողներէդ՝ անարգուած, անկիւնի գլուխ եղաւ։
Նա է վէմն անարգեալ ի ձէնջ շինողաց, որ եղեւ գլուխ անկեան:

4:11: Նա՛ է վէմն անարգեալ ՚ի ձէնջ շինողաց, որ եղեւ գլուխ անկեան[2160].
[2160] Օրինակ մի. Վէմ անար՛՛... եղեւ ՚ի գլուխ ան՛՛։
11. «Սա՛ է այն վէմը, ձեզնից՝ շինողներիցդ անարգուած, որ անկիւնաքար եղաւ»:
11 Անիկա է այն քարը, որ ձեզմէ՝ շինողներէդ՝ անարգուած, անկիւնի գլուխ եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1111: Он есть камень, пренебреженный вами зиждущими, но сделавшийся главою угла, и нет ни в ком ином спасения,
4:11  οὖτός ἐστιν ὁ λίθος ὁ ἐξουθενηθεὶς ὑφ᾽ ὑμῶν τῶν οἰκοδόμων, ὁ γενόμενος εἰς κεφαλὴν γωνίας.
4:11. οὗτός (The-one-this) ἐστιν (it-be) ὁ ( The-one ) λίθος ( a-stone ) ὁ ( the-one ) ἐξουθενηθεὶς ( having-been-not-from-oned-out-unto ) ὑφ' ( under ) ὑμῶν (of-ye) τῶν ( of-the-ones ) οἰκοδόμων , ( of-house-builders ," ὁ ( the-one ) γενόμενος ( having-had-became ) εἰς ( into ) κεφαλὴν ( to-a-head ) γωνίας . ( of-an-angling-unto )
4:11. hic est lapis qui reprobatus est a vobis aedificantibus qui factus est in caput anguliThis is the stone which was rejected by you the builders, which is become the head of the corner.
11. He is the stone which was set at nought of you the builders, which was made the head of the corner.
4:11. He is the stone, which was rejected by you, the builders, which has become the head of the corner.
4:11. This is the stone which was set at nought of you builders, which is become the head of the corner.
This is the stone which was set at nought of you builders, which is become the head of the corner:

11: Он есть камень, пренебреженный вами зиждущими, но сделавшийся главою угла, и нет ни в ком ином спасения,
4:11  οὖτός ἐστιν ὁ λίθος ὁ ἐξουθενηθεὶς ὑφ᾽ ὑμῶν τῶν οἰκοδόμων, ὁ γενόμενος εἰς κεφαλὴν γωνίας.
4:11. hic est lapis qui reprobatus est a vobis aedificantibus qui factus est in caput anguli
This is the stone which was rejected by you the builders, which is become the head of the corner.
4:11. He is the stone, which was rejected by you, the builders, which has become the head of the corner.
4:11. This is the stone which was set at nought of you builders, which is become the head of the corner.
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
11-12: В объяснение значения и силы имени Иисусова Апостол приводит изречение псалма, которое однажды Сам Господь приложил к Себе пред начальниками иудейскими (Пс CXVII:22: ср. Мф XXI:12). По смыслу этого изречения, Мессия представляется основным краеугольным камнем, которым пренебрегли строители здания. Распятый Христос и был этим именно Камнем, который они, зиждущие, руководители религиозно-нравственной жизни народа, пренебрегли при устроении теократической жизни народа, но - несмотря на все - этот Камень, по воле Божией, все-таки сделался главою и основою нового здания Царства Божия на земле. Смело применяя этот смысл приведенного изречения к современным начальникам народа, распявшим Иисуса, Апостол заключает свою речь величественным исповеданием Иисуса истинным Мессиею, Имя Которого - и только одно оно - заключает в своей силе спасение всей поднебесной - не только временное (вроде исцеления больного), но - что еще важнее - вечное и всеобщее (спасение от грехов со всеми последствиями их, включая и самую смерть).
Adam Clarke: Commentary on the Bible - 1831
4:11: This is the stone which was set at nought of you builders - By your rejection and crucifixion of Jesus Christ, you have fulfilled one of your own prophecies, Psa 118:22; and, as one part of this prophecy is now so literally fulfilled, ye may rest assured, so shall the other; and this rejected stone shall speedily become the head stone of the corner. See the note on Mat 21:42.
Albert Barnes: Notes on the Bible - 1834
4:11: This is the stone - This passage is found in Psa 118:22. It is quoted, also, by our Saviour as applicable to himself. See the notes on Mat 21:42. The ancient Jews applied this to David. In the Targum on Psa 118:22, this passage is rendered, "The child who was among the sons of Jesse, and was worthy to be constituted king, the builders rejected." The New Testament writers, however, apply it without any doubt to the Messiah. Compare Isa 28:16; Rom 9:33; Eph 2:20. And from this passage we may learn that God will overrule the devices and plans of wicked men to accomplish his own purposes. What people despise and set at naught, he esteems of inestimable value in his kingdom. What the great and the mighty contemn, he regards as the very foundation and cornerstone of the edifice which he designs to rear. Nothing has been more remarkable than this in the history of man; and in nothing is more contempt thrown on the proud projects of people, than that what they have rejected God has made the very basis of his schemes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: the stone: Psa 118:22, Psa 118:23; Isa 28:16; Mat 21:42-45; Mar 12:10-12; Luk 20:16-18; Pe1 2:6-8
you: Act 7:52, Act 20:26, Act 20:27; Pro 28:1; Isa 58:1, Isa 58:2; Eze 2:6, Eze 2:7, Eze 3:7-11, Eze 3:18, Eze 3:19, Eze 33:7-9; Co2 3:12, Co2 4:1
the head: Zac 3:9, Zac 4:6, Zac 4:7; Eph 2:20-22
John Gill
4:11 This is the stone,.... That is, this Jesus of Nazareth, by whose name the lame man was made whole, is that stone spoken of in Ps 118:22 by whom is meant the true Messiah, comparable to a stone, for his strength and duration, and usefulness, as a foundation and corner stone, in the spiritual building of the church; and yet notwithstanding is the stone
which was set at nought of you builders: the priests, elders, and Scribes; who were fond of being called builders, but made miserable work of it; despising and rejecting the stone of Israel, and instead of him as a foundation, built themselves, and others, on the traditions of the elders, and their own righteousness: but though Christ was rejected by them, both in person and in doctrine, and was ignominiously treated, and at last put to death, yet he was raised from the dead, and exalted at the right hand of God; and is the stone,
which is become the head of the corner; or the chief corner stone, that adorns, strengthens, knits, and keeps together, the whole building; in which Jews and Gentiles, saints in all ages and places, even all the elect of God, are united together; See Gill on Mt 21:42.
John Wesley
4:11 Ps 118:22.
Robert Jamieson, A. R. Fausset and David Brown
4:11 This is the stone which was set at naught of you builders, &c.--This application of Ps 118:22, already made by our Lord Himself before some of the same "builders" (Mt 21:42), is here repeated with peculiar propriety after the deed of rejection had been consummated, and the rejected One had, by His exaltation to the right hand of the Majesty on high, become "the head of the corner."
4:124:12: եւ չի՛ք այլով իւիք փրկութիւն. զի եւ ո՛չ անուն այլ գոյ ՚ի ներքոյ երկնից տուեալ ՚ի մարդիկ, որով արժա՛ն իցէ կեալ մեզ[2161]։ ե [2161] Ոմանք. Զի եւ չիք այլով՛՛... արժանի իցէ կեալ։
12. Եւ ուրիշ մէկի միջոցով փրկութիւն չկայ, որովհետեւ երկնքի տակ չկայ մարդկանց տրուած այլ անուն, որով կարելի լինի, որ մենք փրկուենք»:
12 Ուրիշ մէկո՛վ փրկութիւն չկայ. վասն զի անկէ զատ ուրիշ անուն մը չկայ երկնքի տակ՝ մարդոց մէջ տրուած, որով կարող ըլլանք փրկուիլ»։
եւ չիք այլով իւիք փրկութիւն, զի եւ ոչ անուն այլ գոյ ի ներքոյ երկնից տուեալ ի մարդիկ, որով արժան իցէ կեալ մեզ:

4:12: եւ չի՛ք այլով իւիք փրկութիւն. զի եւ ո՛չ անուն այլ գոյ ՚ի ներքոյ երկնից տուեալ ՚ի մարդիկ, որով արժա՛ն իցէ կեալ մեզ[2161]։ ե
[2161] Ոմանք. Զի եւ չիք այլով՛՛... արժանի իցէ կեալ։
12. Եւ ուրիշ մէկի միջոցով փրկութիւն չկայ, որովհետեւ երկնքի տակ չկայ մարդկանց տրուած այլ անուն, որով կարելի լինի, որ մենք փրկուենք»:
12 Ուրիշ մէկո՛վ փրկութիւն չկայ. վասն զի անկէ զատ ուրիշ անուն մը չկայ երկնքի տակ՝ մարդոց մէջ տրուած, որով կարող ըլլանք փրկուիլ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1212: ибо нет другого имени под небом, данного человекам, которым надлежало бы нам спастись.
4:12  καὶ οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία, οὐδὲ γὰρ ὄνομά ἐστιν ἕτερον ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἐν ἀνθρώποις ἐν ᾧ δεῖ σωθῆναι ἡμᾶς.
4:12. καὶ (And) οὐκ (not) ἔστιν (it-be) ἐν (in) ἄλλῳ (unto-other) οὐδενὶ (unto-not-moreover-one) ἡ (the-one) σωτηρία, (a-savioring-unto,"οὐδὲ (not-moreover) γὰρ (therefore) ὄνομά (a-name) ἐστιν (it-be) ἕτερον (different) ὑπὸ (under) τὸν (to-the-one) οὐρανὸν (to-a-sky) τὸ (the-one) δεδομένον (having-had-come-to-be-given) ἐν (in) ἀνθρώποις (unto-mankinds) ἐν (in) ᾧ (unto-which) δεῖ (it-bindeth) σωθῆναι (to-have-been-saved) ἡμᾶς. (to-us)
4:12. et non est in alio aliquo salus nec enim nomen aliud est sub caelo datum hominibus in quo oportet nos salvos fieriNeither is there salvation in any other. For there is no other name under heaven given to men, whereby we must be saved.
12. And in none other is there salvation: for neither is there any other name under heaven, that is given among men, wherein we must be saved.
4:12. And there is no salvation in any other. For there is no other name under heaven given to men, by which it is necessary for us to be saved.”
4:12. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.
Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved:

12: ибо нет другого имени под небом, данного человекам, которым надлежало бы нам спастись.
4:12  καὶ οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία, οὐδὲ γὰρ ὄνομά ἐστιν ἕτερον ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἐν ἀνθρώποις ἐν ᾧ δεῖ σωθῆναι ἡμᾶς.
4:12. et non est in alio aliquo salus nec enim nomen aliud est sub caelo datum hominibus in quo oportet nos salvos fieri
Neither is there salvation in any other. For there is no other name under heaven given to men, whereby we must be saved.
4:12. And there is no salvation in any other. For there is no other name under heaven given to men, by which it is necessary for us to be saved.”
4:12. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.
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
4:12: Neither is there salvation in any other - No kind of healing, whether for body or soul, can come through any but him who is called Jesus. The spirit of health resides in him; and from him alone its influences must be received.
For there is none other name - Not only no other person, but no name except that divinely appointed one, Mat 1:21, by which salvation from sin can be expected - none given under heaven - no other means ever devised by God himself for the salvation of a lost world. All other means were only subordinate, and referred to him, and had their efficacy from him alone. He was the Lamb slain from the foundation of the world; and no man ever came, or can come, to the Father but by him.
Albert Barnes: Notes on the Bible - 1834
4:12: Neither is there salvation - The word "salvation" properly denotes any "preservation," or keeping anything in a "safe" state; a preserving from harm. It I signifies, also, deliverance from any evil of body or mind; from pain, sickness, danger, etc., Act 7:25. But it is in the New Testament applied particularly to the work which the Messiah came to do, "to seek and to save that which was lost," Luk 19:10. This work refers primarily to a deliverance of the soul from sin Mat 1:21; Act 5:31; Luk 4:18; Rom 8:21; Gal 5:1. It then denotes, as a consequence of freedom from sin, freedom from all the ills to which sin exposes man, and the attainment of that perfect peace and joy which will be bestowed on the children of God in the heavens. The reasons why Peter introduces this subject here seem to be these:
(1) He was discoursing on the deliverance of the man that was healed - his salvation from a long and painful calamity. This deliverance had been accomplished by the power of Jesus. The mention of this suggested that greater and more important salvation from sin and death which it was the object of the Lord Jesus to effect. As it was by his power that this man had been healed, so it was by his power only that people could be saved from death and hell. Deliverance from any temporal calamity should lead the thoughts to that higher redemption which the Lord Jesus contemplates in regard to the soul.
(2) this was a favorable opportunity to introduce the doctrines of the gospel to the notice of the Great Council of the nation. The occasion invited to it; the mention of a part of the work of Jesus invited to a contemplation of his whole work. Peter would not have done justice to the character and work of Christ if he had not introduced that great design which he had in view to save people from death and hell. It is probable, also, that he advanced a sentiment in which he expected they would immediately concur, and which accorded with their wellknown opinions, that salvation was to be obtained only by the Messiah. Thus, Paul Act 26:22-23 says that he taught nothing else than what was delivered by Moses and the prophets, etc. Compare Act 23:6; Act 26:6. The apostles did not pretend to proclaim any doctrine which was not delivered by Moses and the prophets, and which did not, in fact, constitute a part of the creed of the Jewish nation.
In any other - Any other person. He does not mean to say that God is not able to save, but that the salvation of the human family is entrusted to the hands of Jesus the Messiah.
For there is none other name - This is an explanation of what he had said in the pRev_ious part of the verse. The word "name" here is used to denote "the person himself" (i. e., There is no other being or person.) As we would say, there is no one who can save but Jesus Christ. The word "name" is often used in this sense. See the notes on Act 3:6, Act 3:16. That there is no other Saviour, or mediator between God and man, is abundantly taught in the New Testament; and it is, indeed, the main design of Revelation to prove this. See Ti1 2:5-6; Act 10:43.
Under heaven - This expression does not materially differ from the one immediately following, "among men." They are designed to express with emphasis the sentiment that salvation is to be obtained in "Christ alone," and not in any patriarch, or prophet, or teacher, or king, or in any false Messiah.
Given - In this word it is implied that "salvation" has its origin in God; that a Saviour for people must be given by him; and that salvation cannot be originated by any power among people. The Lord Jesus is thus uniformly represented as given or appointed by God for this great purpose Joh 3:16; Joh 17:4; Co1 3:5; Gal 1:4; Gal 2:20; Eph 1:22; Eph 5:25; Ti1 2:6; Rom 5:15-18, Rom 5:21; and hence, Christ is called the "unspeakable gift" of God, Co2 9:15.
Whereby we must be saved - By which it is fit, or proper δεῖ dei, that we should be saved. There is no other way of salvation that is adapted to the great object contemplated, and therefore, if saved, it must be in this way and by this plan. The schemes of people's own devices are not adapted to the purpose, and therefore cannot save. The doctrine that people can be saved only by Jesus Christ is abundantly taught in the Scriptures. To show the failure of all other schemes of religion was the great design of the first part of the Epistle to the Romans. By a labored argument Paul there shows Rom. 1 that the Gentiles had failed in their attempt to justify themselves; and in Rom. 2-3 that the same thing was true also of the Jews. If both these schemes failed, then there was need of some other plan, and that plan was that by Jesus Christ. If it be asked, then, whether this affirmation of Peter is to be understood as having respect to infants and the pagan, we may remark:
(1) That his design was primarily to address the Jews, "Whereby we must be saved." But,
(2) The same thing is doubtless true of others. If, as Christians generally believe, infants are saved, there is no absurdity in supposing that it is by the merits of the atonement. But for that there would have been no promise of salvation to any of the human race. No offer has been made except by the Mediator; and to him, doubtless, is to be ascribed all the glory of raising up even those in infancy to eternal life. If any of the pagan are to be saved, as most Christians suppose, and as seems in accordance with the mercy of God, it is no less certain that it will be in consequence of the intervention of Christ. Those who will be brought to heaven will sing one song Rev 5:9, and will be prepared for eternal union in the service of God in the skies. Still, the Scriptures have not declared that great numbers of the pagan will be saved who have not the gospel. The contrary is more than implied in the New Testament, Rom 2:12.
Neither has the Scripture affirmed that all the pagan will certainly be cut off. It has been discovered by missionaries among the pagan that individuals have, in a remarkable way; been convinced of the folly of idolatry, and were seeking a better religion; that their minds were in a serious, thoughtful, inquiring state; and that they at once embraced the gospel when it was offered to them as exactly adapted to their state of mind, and as meeting their inquiries. Such was extensively the case in the Sandwich Islands; and the following instance recently occurred in this country: "The Flathead Indians, living west of the Rocky Mountains, recently sent a deputation to the white settlements to inquire after the Bible. The circumstance that led to this singular movement is as follows: It appears that a white man (Mr. Catlin) had penetrated into their country, and happened to be a spectator at one of their religious ceremonies. He informed them that their mode of worshipping the Supreme Being was radically wrong, and that the people away toward the rising of the sun had been put in possession of the true mode of worshipping the Great Spirit. On receiving this information, they called a national council to take this subject into consideration. Some said, if this be true, it is certainly high time we were put in possession of this mode. They accordingly deputed four of the chiefs to proceed to Louis to see their great father, General Clark, to inquire of him the truth of this matter.
They were cordially received by the general, who gave them a succinct history of Revelation, and the necessary instruction relative to their important mission. Two of them sunk under the severe toils attending a journey of 3, 000 miles. The remaining two, after acquiring what knowledge they could of the Bible, its institutions and precepts, returned, to carry back those few rays of divine light to their benighted countrymen." In what way their minds were led to this State we cannot say, or how this preparation for the gospel was connected with the agency and merits of Christ we perhaps cannot understand; but we know that the affairs of this entire world are placed under the control of Christ Joh 17:2; Eph 1:21-22, and that the arrangements of events by which such people were brought to this state of mind are in his hands. Another remark may here be made. It is, that it often occurs that blessings come upon us from benefactors whom we do not see, and from sources which we cannot trace.
On this principle we receive many of the mercies of life; and from anything that appears, in this way many blessings of salvation may be conferred on the world, and possibly many of the pagan be saved. Still, this view does not interfere with the command of Christ to preach the gospel, Mar 16:15. The great mass of the pagan are not in this state; but the fact here adverted to, so far as it goes, is an encouragement to preach the gospel to the entire world. If Christ thus prepares the way; if he extensively fits the minds of the pagan for the reception of the gospel; if he shows them the evil and folly of their own system, and leads them to desire a better, then this should operate not to produce indolence, but activity, and zeal, and encouragement to enter into the field white for the harvest, and to toil that all who seek the truth, and are prepared to embrace the gospel, may be brought to the light of the Sun of righteousness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: is there: Act 10:42, Act 10:43; Mat 1:21; Mar 16:15, Mar 16:16; Joh 3:36, Joh 14:6; Co1 3:11; Ti1 2:5, Ti1 2:6; Heb 2:3, Heb 12:25; Jo1 5:11, Jo1 5:12; Rev 7:9, Rev 7:10, Rev 20:15
under: Act 2:5; Gen 7:19; Job 41:11; Psa 45:17; Col 1:23
Geneva 1599
4:12 Neither is there salvation in any other: for there is none other (f) name (g) under heaven (h) given among men, whereby we must be saved.
(f) There is no other man, or no other power and authority at all; and this kind of speech was common among the Jews, and arose from this, that when we are in danger we call upon those at whose hands we look for help.
(g) Anywhere: and this shows us the largeness of Christ's kingdom.
(h) Of God.
John Gill
4:12 Neither is there salvation in any other,.... Meaning not corporeal healing, but spiritual and eternal salvation; the Syriac version renders it, neither is there "redemption in any other": Christ is the only Saviour and Redeemer, who was promised and prophesied of as such; who has saved and redeemed his people from the law, sin, and Satan; nor is salvation to be sought and hoped for from any other; not in a man's self, nor in any other creature, angels or men; not in and by his own works, and legal righteousness; not by obedience to the law of Moses, moral or ceremonial; nor by the light of nature, much less by an observance of the traditions of the elders:
for there is none other name; thing or person, be it ever so great, or whatever show of power and strength, of holiness and religion, it makes; as the name of kings, princes, and the great men in the world; or of ministers and preachers in the church; or even of Christians and believers, which may be only a name to live; none but the name of Jesus, his person, blood, and righteousness:
under heaven: throughout the whole earth, in all the nations and kingdoms of it; nor even in heaven itself, among all the mighty angels there, thrones, dominions, principalities, and powers; none but the Father and the Spirit, who are one with Christ: there is none but he
given among men; and he has been freely given by his Father, as an instance of his matchless love to the world; and also freely given by himself, to be a sacrifice for the sins of his people; and is freely preached among men, as the only Saviour of them; for there is no other,
whereby we must be saved: God resolved in his purposes and decrees, in his council and covenant, upon the salvation of his chosen people; and he appointed his Son to be the salvation of them, and determined he would save them by him, and by no other, and in no other way; wherefore, whoever are saved, must be saved by him, see Hos 1:7 the Arabic version adds, "unless by him only".
John Wesley
4:12 There is no other name whereby we must he saved - The apostle uses a beautiful gradation, from the temporal deliverance which had been wrought for the poor cripple, by the power of Christ, to that of a much nobler and more important kind, which is wrought by Christ for impotent and sinful souls. He therein follows the admirable custom of his great Lord and Master, who continually took occasion from earthly to speak of spiritual things.
Robert Jamieson, A. R. Fausset and David Brown
4:12 Neither is there salvation in any other; for there is none other name under heaven given among men whereby we must be saved--How sublimely does the apostle, in these closing words, shut up these rulers of Israel to Jesus for salvation, and in what universal and emphatic terms does he hold up his Lord as the one Hope of men!
4:134:13: Հայեցեալ ՚ի համարձակութիւնն Պետրոսի՛ եւ Յովհաննու, եւ ՚ի վերայ հասեալք թէ արք տգէտք եւ առա՛նց դպրութեան են, զարմանային. զի ճանաչէին զնոսա թէ ընդ Յիսուսի էին[2162]։ [2162] Ոմանք. Հասեալ, եթէ արք։
13. Պետրոսի եւ Յովհաննէսի համարձակութեանն ի տես եւ վերահասու լինելով, թէ նրանք տգէտ եւ անուս մարդիկ են, զարմացան, որովհետեւ ճանաչում էին նրանց, որ Յիսուսի հետ էին.
13 Իսկ անոնք Պետրոսին եւ Յովհաննէսին համարձակութեանը նայելով եւ հասկնալով որ տգէտ ու առանց ուսման մարդիկ են, զարմացան եւ իմացան որ անոնք Յիսուսին հետ էին.
Հայեցեալ ի համարձակութիւնն Պետրոսի եւ Յովհաննու, եւ ի վերայ հասեալ թէ արք տգէտք եւ առանց դպրութեան են, զարմանային, զի ճանաչէին զնոսա թէ ընդ Յիսուսի էին:

4:13: Հայեցեալ ՚ի համարձակութիւնն Պետրոսի՛ եւ Յովհաննու, եւ ՚ի վերայ հասեալք թէ արք տգէտք եւ առա՛նց դպրութեան են, զարմանային. զի ճանաչէին զնոսա թէ ընդ Յիսուսի էին[2162]։
[2162] Ոմանք. Հասեալ, եթէ արք։
13. Պետրոսի եւ Յովհաննէսի համարձակութեանն ի տես եւ վերահասու լինելով, թէ նրանք տգէտ եւ անուս մարդիկ են, զարմացան, որովհետեւ ճանաչում էին նրանց, որ Յիսուսի հետ էին.
13 Իսկ անոնք Պետրոսին եւ Յովհաննէսին համարձակութեանը նայելով եւ հասկնալով որ տգէտ ու առանց ուսման մարդիկ են, զարմացան եւ իմացան որ անոնք Յիսուսին հետ էին.
zohrab-1805▾ eastern-1994▾ western am▾
4:1313: Видя смелость Петра и Иоанна и приметив, что они люди некнижные и простые, они удивлялись, между тем узнавали их, что они были с Иисусом;
4:13  θεωροῦντες δὲ τὴν τοῦ πέτρου παρρησίαν καὶ ἰωάννου, καὶ καταλαβόμενοι ὅτι ἄνθρωποι ἀγράμματοί εἰσιν καὶ ἰδιῶται, ἐθαύμαζον ἐπεγίνωσκόν τε αὐτοὺς ὅτι σὺν τῶ ἰησοῦ ἦσαν·
4:13. Θεωροῦντες ( Surveiling-unto ) δὲ (moreover) τὴν (to-the-one) τοῦ (of-the-one) Πέτρου (of-a-Petros) παρρησίαν (to-an-all-uttering-unto) καὶ (and) Ἰωάνου, (of-an-Ioanes,"καὶ (and) καταλαβόμενοι ( having-had-taken-down ) ὅτι (to-which-a-one) ἄνθρωποι (mankinds) ἀγράμματοί ( un-lettered ) εἰσιν (they-be) καὶ (and) ἰδιῶται, (private-belongers,"ἐθαύμαζον, (they-were-marvelling-to,"ἐπεγίνωσκόν (they-were-acquainting-upon) τε (also) αὐτοὺς (to-them) ὅτι (to-which-a-one) σὺν (together) τῷ (unto-the-one) Ἰησοῦ (unto-an-Iesous) ἦσαν, (they-were,"
4:13. videntes autem Petri constantiam et Iohannis conperto quod homines essent sine litteris et idiotae admirabantur et cognoscebant eos quoniam cum Iesu fuerantNow seeing the constancy of Peter and of John, understanding that they were illiterate and ignorant men, they wondered: and they knew them that they had been with Jesus.
13. Now when they beheld the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marveled; and they took knowledge of them, that they had been with Jesus.
4:13. Then, seeing the constancy of Peter and John, having verified that they were men without letters or learning, they wondered. And they recognized that they had been with Jesus.
4:13. Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.
Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus:

13: Видя смелость Петра и Иоанна и приметив, что они люди некнижные и простые, они удивлялись, между тем узнавали их, что они были с Иисусом;
4:13  θεωροῦντες δὲ τὴν τοῦ πέτρου παρρησίαν καὶ ἰωάννου, καὶ καταλαβόμενοι ὅτι ἄνθρωποι ἀγράμματοί εἰσιν καὶ ἰδιῶται, ἐθαύμαζον ἐπεγίνωσκόν τε αὐτοὺς ὅτι σὺν τῶ ἰησοῦ ἦσαν·
4:13. videntes autem Petri constantiam et Iohannis conperto quod homines essent sine litteris et idiotae admirabantur et cognoscebant eos quoniam cum Iesu fuerant
Now seeing the constancy of Peter and of John, understanding that they were illiterate and ignorant men, they wondered: and they knew them that they had been with Jesus.
4:13. Then, seeing the constancy of Peter and John, having verified that they were men without letters or learning, they wondered. And they recognized that they had been with Jesus.
4:13. Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Смелость Петра и Иоанна, которые из положения обвиняемых перешли в положение основательных обвинителей полного состава Синедриона, приобретала силу в их известной всем недвижности и простоте и вызывала понятное удивление и смущение. "Возможно быть и некнижным и непростым, и простым и некнижным, но тут совпадало и то и другое. Потому и удивлялись, когда Петр и Иоанн говорили и ораторствовали..." (Феофил. ).
Adam Clarke: Commentary on the Bible - 1831
4:13: The boldness of Peter and John - Την παρῥησιαν, The freedom and fluency with which they spoke; for they spoke now from the immediate influence of the Holy Ghost, and their word was with power.
That they were unlearned and ignorant men - Αγραμματοι, Persons without literature, not brought up in nor given to literary pursuits - and ignorant, ιδιωται, persons in private life, brought up in its occupations alone. It does not mean ignorance in the common acceptation of the term; and our translation is very improper. In no sense of the word could any of the apostles be called ignorant men; for though their spiritual knowledge came all from heaven, yet in all other matters they seem to have been men of good, sound, strong, common sense.
They took knowledge of them - Επεγινωσκον may imply that they got information, that they had been disciples of Christ, and probably they might have seen them in our Lord's company; for there can be little doubt that they had often seen our Lord teaching the multitudes, and these disciples attending him.
That they had been with Jesus - Had they not had his teaching, the present company would soon have confounded them; but they spoke with so much power and authority that the whole sanhedrin was confounded. He who is taught in spiritual matters by Christ Jesus has a better gift than the tongue of the learned. He who is taught in the school of Christ will ever speak to the point, and intelligibly too; though his words may not have that polish with which they who prefer sound to sense are often carried away.
Albert Barnes: Notes on the Bible - 1834
4:13: Boldness - This word properly denotes "openness" or "confidence in speaking." It stands opposed to "hesitancy," and to "equivocation" in declaring our sentiments. Here it means that, in spite of danger and opposition, they avowed their doctrines without any attempt to conceal or disguise them.
Peter and John - It was they only who had been concerned in the healing of the lame man, Act 3:1.
And perceived - When they knew that they were unlearned. This might have been ascertained either by report or by the manner of their speaking.
Unlearned - This word properly denotes "those who were not acquainted with letters, or who had not had the benefit of an education."
Ignorant men - ἰδιῶται idiō tai. This word properly denotes "those who live in private, in contradistinction from those who are engaged in public life or in office." As this class of persons is commonly also supposed to be less learned, talented, and refined than those in office, it comes to denote "those who are rude and illiterate." The idea intended to be conveyed here is, that these men had not had opportunities of education (compare Mat 4:18-21), and had not been accustomed to public speaking, and hence, they were surprised at their boldness. This same character is uniformly attributed to the early preachers of Christianity. Compare Co1 1:27; Mat 11:25. The Galileans were regarded by the Jews as particularly rude and uncultivated, Mat 26:73; Mar 14:17.
They marvelled - They wondered that men who had not been educated in the schools of the rabbis, and accustomed to speak in public, should declare their sentiments with so much boldness.
And they took knowledge - This expression means simply that riley knew, or that they obtained evidence that they had been with Jesus. It is not said in what way they obtained this evidence, but the connection leads us to suppose it was by the miracle which they had performed, by their firm and bold declaration of the doctrines of Jesus, and perhaps by the irresistible conviction that none would be thus bold who had not been personally with him, and who had not the firmest conviction that he was the Messiah. They had not been trained in their schools, and their boldness could not be attributed to the arts of rhetoric, but was the native, ingenuous, and manly exhibition of a deep conviction of the truth of what they spoke, and that conviction could have been obtained only by their having been with him, and having been satisfied that he was the Messiah. Such conviction is of far more value in preaching than all the mere teachings of the schools; and without such a conviction, all preaching will be frigid, hypocritical, and useless.
Had been with Jesus - Had been his followers, and had attended person ally on his ministry. They gave evidence that they had seen him, been with him, heard him, and were convinced that he was the Messiah. We may learn here:
(1) That if men wish to be successful in preaching, it must be based on deep and thorough conviction of the truth of what they deliver.
(2) they who preach should give evidence that they are acquainted with the Lord Jesus Christ; that they have imbibed his spirit, pondered his instructions, studied the evidences of his divine mission, and are thoroughly convinced that he was from God.
(3) boldness and success in the ministry, as well as in everything else, will depend far more on honest, genuine, thorough conviction of the truth than on the endowments of talent and learning, and the arts and skill of eloquence. No man should attempt to preach without such a thorough conviction of truth; and no man who has it will preach in vain.
(4) God often employs the ignorant and unlearned to confound the wise, Co1 1:27-28. But it is not by their ignorance. It was not the ignorance of Peter and John that convinced the Sanhedrin. It was done in spite of their ignorance. It was their boldness and their honest conviction of truth. Besides, though not learned in the schools of the Jews, they had been under a far more important training, under the personal direction of Christ himself, for three years; I and now they were directly endowed by the Holy Spirit with the power of speaking with tongues. Though not taught in the schools, yet there was an important sense in which they were not unlearned and ignorant men. Their example should not, therefore, be pled in favor of an unlearned ministry. Christ himself expressed his opposition to an unlearned ministry by teaching them himself, and then by bestowing on them miraculous endowments which no learning at present can furnish. It may be remarked, further, that in the single selection which he made of an apostle after his ascension to heaven, when he came to choose one who had not been under his personal teaching, he chose a learned man, the apostle Paul, and thus evinced his purpose that there should be training or education in those who are invested with the sacred office.
(5) yet in the case before us there is a striking proof of the truth and power of religion. These men had not acquired their boldness in the schools; they were not trained for argument among the Jews; they did not meet them by cunning sophistry; but they came with the honest conviction that what they were saying was true. Were they deceived? Were they not competent to bear witness? Did they have any motive to attempt to palm a falsehood onto people? Infidelity must answer many such questions as these before the apostles can be convicted of imposture.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: were: Act 2:7-12; Mat 4:18-22, Mat 11:25; Joh 7:15, Joh 7:49; Co1 1:27
they took: Mat 26:57, Mat 26:58, Mat 26:71, Mat 26:73; Luk 22:52-54, Luk 22:56-60; Joh 18:16, Joh 18:17, Joh 19:26
Geneva 1599
4:13 (5) Now when they saw the boldness of Peter and John, and perceived that they were unlearned and (i) ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.
(5) The good liberty and boldness of the servants of God does yet this much good, that those who lay hidden under a mask of zeal at length betray themselves to indeed be wicked men.
(i) The word used here is "idiot", which signifies a private man when it is used in reference to a magistrate: but with reference to sciences and studies, it signifies one that is unlearned, and with regard to honour and estimation, it implies one of base degree, and of no estimation.
John Gill
4:13 Now when they saw the boldness of Peter and John,.... With what courage and intrepidity they stood before them, the presence of mind they had, and the freedom of speech they used, as the word properly signifies: they observed their elocution, the justness of their diction, the propriety of their language, and the strength and nervousness of their reasoning; as well as their great resolution, constancy, and firmness of mind; not being afraid to profess the name of Christ, or to charge them with the murder of him; and that they seemed to be determined to abide by him, at all events; to assert him to be the true Messiah, though rejected by the Jewish builders; and that he was risen from the dead; and not only to ascribe unto him the miracle now wrought, but the salvation of men; and to declare, that there was none in any other but him: the Syriac version renders it, "when they heard the word of Simeon and John, which they spoke openly": and freely, without any reserve: they answered readily to the question, that it was by the name of Jesus of Nazareth that they had done this miracle; they dealt freely with the Jewish sanhedrim, and told them in so many words, that they were the crucifiers of Christ, and the rejecters of that stone, which God had made the head of the corner, and that there was no salvation for them in any other: it appears from hence, that John spoke as well as Peter, though his words are not recorded:
and perceived that they were unlearned ignorant men; not by what they now said, but by what they heard and understood of them before: they were informed that they were "unlearned" men, or who did not understand letters; not but that they had learned their mother tongue, and could read the Scriptures; but they had not had a liberal education; they had not been brought up at the feet of any of the doctors, in any of the schools and universities of the Jews; they were not trained up in, and conversant with, the nice distinctions, subtle argumentations, and decisions of the learned doctors, in the interpretation of the law of Moses, and the traditions of the elders: and understood that they were also "ignorant" men, "idiots", or private men; for men might be unlearned, and yet not be such; it seems the high priests themselves were sometimes unlearned men: hence, on the day of atonement,
"they used to read before him, in the order of the day, and say to him, Lord high priest, read thou with thine own mouth; perhaps thou hast forgot, or it may be, , "thou hast not learned" (c).''
The Jews have adopted the word here used into their language; and express by it, sometimes a man that is mean, abject, and contemptible: thus instead of "children of base men", or "without a name", the Targumist on Job 30:8 reads, , "the children of idiots", or "private men": and in the Targum on 1Kings 18:23 it is used for one lightly esteemed, and comparable to a flea: it sometimes designs persons in a private life, though men of learning and knowledge, in distinction from those that are in office; so we read (d), that
"three kings, and four "private" persons, have no part in the world to come; the three kings are Jeroboam, Ahab, and Manasseh; the four "idiots", or private men, are Balaam, Doeg, Ahithophel, and Gehazi.''
And so a bench of idiots, or private men, is distinguished from a bench of authorized and approved judges (e); and sometimes the word is used of such, as are distinguished from doctors, or wise men; so when it is said (f),
"the command of plucking off the shoe, is done before three judges, and though the three are "idiots";''
the note of Maimonides upon it is,
"not wise men, but that know how to read the language,''
the Hebrew language: and such were the disciples, in every sense of the word; they were mean and abject, poor fishermen, men of no name and figure, that were in no office, and exalted station of life, nor versed in Jewish learning, but common private men: so that
they marvelled; the sanheddrim were astonished to hear them talk with so much fluency and pertinence:
and they took knowledge of them, that they had been with Jesus; looking wistly upon them, they knew them again, and remembered that; they were persons that were the disciples of Jesus, and whom they had seen in company with him; not in the high priest's palace, when Jesus was arraigned, examined, and condemned there; though Peter, and some think John was there at that time, yet not to be observed and taken notice of by the sanhedrim; but in the temple where Jesus taught, and where the chief priests, Scribes, and elders came, and disputed with him about his authority, and cavilled at him, Mt 21:15.
(c) Misn. Yoma, c. 1. sect. 3. (d) Misn. Sanhedrin, c. 11. sect. 2. (e) T. Bab. Bava Metzia, fol. 32. 11. (f) Misn. Yebamot, c. 12. sect. 1.
John Wesley
4:13 Illiterate and uneducated men - Even by such men (though not by such only) hath God in all ages caused his word to be preached before the world.
Robert Jamieson, A. R. Fausset and David Brown
4:13 perceived that they were unlearned and ignorant men--that is, uninstructed in the learning of the Jewish schools, and of the common sort; men in private life, untrained to teaching.
took knowledge of them that they had been with Jesus--recognized them as having been in His company; remembering possibly, that they had seen them with Him [MEYER, BLOOMFIELD, ALFORD]; but, more probably, perceiving in their whole bearing what identified them with Jesus: that is, "We thought we had got rid of Him; but lo! He reappears in these men, and all that troubled us in the Nazarene Himself has yet to be put down in these His disciples." What a testimony to these primitive witnesses! Would that the same could be said of their successors!
4:144:14: Եւ զայրն եւս տեսանէին զբժշկեալն զի կա՛յր ընդ նոսա. եւ ո՛չինչ կարէին տալ պատասխանի[2163]։ [2163] Ոմանք. Զբժշկեալ զի կայր ընդ նոսա. ոչ կարէին։
14. եւ տեսնում էին նաեւ բժշկուած մարդուն, որ կանգնած էր նրանց հետ եւ չէին կարողանում որեւէ պատասխան տալ:
14 Այն բժշկուած մարդը տեսնելով, որ անոնց հետ կայներ էր, չէին կրնար անոնց դէմ բան մը խօսիլ։
եւ զայրն եւս տեսանէին զբժշկեալն զի կայր ընդ նոսա, եւ ոչինչ կարէին տալ պատասխանի:

4:14: Եւ զայրն եւս տեսանէին զբժշկեալն զի կա՛յր ընդ նոսա. եւ ո՛չինչ կարէին տալ պատասխանի[2163]։
[2163] Ոմանք. Զբժշկեալ զի կայր ընդ նոսա. ոչ կարէին։
14. եւ տեսնում էին նաեւ բժշկուած մարդուն, որ կանգնած էր նրանց հետ եւ չէին կարողանում որեւէ պատասխան տալ:
14 Այն բժշկուած մարդը տեսնելով, որ անոնց հետ կայներ էր, չէին կրնար անոնց դէմ բան մը խօսիլ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1414: видя же исцеленного человека, стоящего с ними, ничего не могли сказать вопреки.
4:14  τόν τε ἄνθρωπον βλέποντες σὺν αὐτοῖς ἑστῶτα τὸν τεθεραπευμένον οὐδὲν εἶχον ἀντειπεῖν.
4:14. τόν (to-the-one) τε (also) ἄνθρωπον (to-a-mankind) βλέποντες ( viewing ) σὺν (together) αὐτοῖς (unto-them) ἑστῶτα (to-having-had-come-to-stand) τὸν (to-the-one) τεθεραπευμένον (to-having-had-come-to-be-ministered-of) οὐδὲν (to-not-moreover-one) εἶχον (they-were-holding) ἀντειπεῖν. (to-have-had-ever-a-one-said)
4:14. hominem quoque videntes stantem cum eis qui curatus fuerat nihil poterant contradicereSeeing the man also who had been healed, standing with them, they could say nothing against it.
14. And seeing the man which was healed standing with them, they could say nothing against it.
4:14. Also, seeing the man who had been cured standing with them, they were unable to say anything to contradict them.
4:14. And beholding the man which was healed standing with them, they could say nothing against it.
And beholding the man which was healed standing with them, they could say nothing against it:

14: видя же исцеленного человека, стоящего с ними, ничего не могли сказать вопреки.
4:14  τόν τε ἄνθρωπον βλέποντες σὺν αὐτοῖς ἑστῶτα τὸν τεθεραπευμένον οὐδὲν εἶχον ἀντειπεῖν.
4:14. hominem quoque videntes stantem cum eis qui curatus fuerat nihil poterant contradicere
Seeing the man also who had been healed, standing with them, they could say nothing against it.
4:14. Also, seeing the man who had been cured standing with them, they were unable to say anything to contradict them.
4:14. And beholding the man which was healed standing with them, they could say nothing against it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Признание в апостолах постоянных спутников Иисуса уверяло всех, что эти люди действительно продолжали дело Учителя своего, столь ненавистное всему Синедриону, только что предавшему Господа на смерть. Это служило, по-видимому, к неизбежному осуждению апостолов на ту же участь, путем обвинения в религиозном или политическом преступлении. Но присутствие при сем и самого исцеленного сковывало на сей раз всякую решимость Синедриона, который ничего не мог сказать вопреки представленному апостолами истинному объяснению чуда.

Каким образом попал в Синедрион исцеленный? Вероятно, по распоряжению самих властей, которые надеялись вынудить у него отрицание чудесности исцеления, как некогда при исцелении Господом слепорожденного (Ин IX гл. ) Но как тогда, так и теперь, Синедрион ошибся в расчетах и лишь усугубил свое посрамление и несправедливость.
Adam Clarke: Commentary on the Bible - 1831
4:14: They could say nothing against it - They could not gainsay the apostolic doctrine, for that was supported by the miraculous fact before them. If the doctrine be false, the man cannot have been miraculously healed: if the man be miraculously healed, then the doctrine must be true that it is by the name of Jesus of Nazareth that he has been healed. But the man is incontestably healed; therefore the doctrine is true.
Albert Barnes: Notes on the Bible - 1834
4:14: They could say nothing ... - The presence of the man that was healed was an unanswerable fact in proof of the truth of what the apostles alleged. The miracle was so public, clear, and decisive; the man that was healed was so well known, that there was no evasion or subterfuge by which they could escape the conclusion to which the apostles were conducting them. It evinced no little gratitude in the man that was healed that he was present on this occasion, and showed that he was deeply interested in what befell his benefactors. The miracles of Jesus and his apostles were such that they could not be denied, and hence, the Jews did not attempt to deny that they performed them. Compare Mat 12:24; Joh 11:45-46; Act 19:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: beholding: Act 4:10, Act 3:8-12
they: Act 4:16, Act 4:21, Act 19:36
John Gill
4:14 And beholding the man which was healed,.... Who either was taken into custody, and brought before the sanhedrim, along with the apostles; or rather, who came here of his own accord to be witness for them: for he was
standing with them; in company with them, and close by them, and on their side; and so they could, and did point and appeal unto him, who was ready to justify, that it was not by the use of medicine, or of magic art, or in the name of Satan or Beelzebub, but by the name of Jesus Christ of Nazareth, that his cure was wrought:
they could say nothing against it; they could not gainsay the fact, for the man was before them, perfectly well, whom they personally knew, by his lying so long at the gate of the temple; they knew that he had been lame from his mother's womb, who was now above forty years of age; and they could say nothing against the manner of his cure, who was present to attest it; nor could they say anything against them; the apostles, as the Syriac, Arabic, and Ethiopic versions read; they could not blame them for doing it, it being a good deed, nor charge them with fraud and imposture.
4:154:15: Եւ հրամայեալ նոցա արտաքս քան զատեանն ելանել, խորհեցան ընդ միմեանս[2164], [2164] ՚Ի լուս՛՛. Եւ հրամայեցին նոցա. համաձայն ոմանց ՚ի բնաբ՛՛։
15. Եւ նրանց հրամայելով, որ ատեանից դուրս ելնեն, խորհրդակցեցին միմեանց հետ եւ ասացին.
15 Հրամայելով անոնց, որ ատեանէն դուրս ելլեն, իրարու հետ խորհուրդ ըրին
Եւ հրամայեալ նոցա արտաքս քան զատեանն ելանել, խորհեցան ընդ միմեանս:

4:15: Եւ հրամայեալ նոցա արտաքս քան զատեանն ելանել, խորհեցան ընդ միմեանս[2164],
[2164] ՚Ի լուս՛՛. Եւ հրամայեցին նոցա. համաձայն ոմանց ՚ի բնաբ՛՛։
15. Եւ նրանց հրամայելով, որ ատեանից դուրս ելնեն, խորհրդակցեցին միմեանց հետ եւ ասացին.
15 Հրամայելով անոնց, որ ատեանէն դուրս ելլեն, իրարու հետ խորհուրդ ըրին
zohrab-1805▾ eastern-1994▾ western am▾
4:1515: И, приказав им выйти вон из синедриона, рассуждали между собою,
4:15  κελεύσαντες δὲ αὐτοὺς ἔξω τοῦ συνεδρίου ἀπελθεῖν συνέβαλλον πρὸς ἀλλήλους
4:15. κελεύσαντες ( Having-bade-of ) δὲ (moreover) αὐτοὺς (to-them) ἔξω (out-unto-which) τοῦ (of-the-one) συνεδρίου (of-a-seatlet-together) ἀπελθεῖν (to-have-had-came-off) συνέβαλλον (they-were-casting-together) πρὸς (toward) ἀλλήλους ( to-one-to-other ,"
4:15. iusserunt autem eos foras extra concilium secedere et conferebant ad invicemBut they commanded them to go aside out of the council: and they conferred among themselves,
15. But when they had commanded them to go aside out of the council, they conferred among themselves,
4:15. But they ordered them to withdraw outside, away from the council, and they conferred among themselves,
4:15. But when they had commanded them to go aside out of the council, they conferred among themselves,
But when they had commanded them to go aside out of the council, they conferred among themselves:

15: И, приказав им выйти вон из синедриона, рассуждали между собою,
4:15  κελεύσαντες δὲ αὐτοὺς ἔξω τοῦ συνεδρίου ἀπελθεῖν συνέβαλλον πρὸς ἀλλήλους
4:15. iusserunt autem eos foras extra concilium secedere et conferebant ad invicem
But they commanded them to go aside out of the council: and they conferred among themselves,
4:15. But they ordered them to withdraw outside, away from the council, and they conferred among themselves,
4:15. But when they had commanded them to go aside out of the council, they conferred among themselves,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-18: Решение, какое предпринимает Синедрион по делу апостолов, представляет собою решение людей растерявшихся. Сами они говорят, что всем, живущим в Иерусалиме, известно явное чудо апостолов, и в то же время делают распоряжение, чтобы оно не разглашалось в народе. Впрочем, мысль решения, по-видимому, направлена более на характер объяснения чуда, нежели на самое чудо как факт, запрещать разглашение которого было уже поздно и наивно. Синедрион запрещает именно говорить об имени Иисуса, силою Которого апостолы объясняли совершение чуда. "Какое безумие! - восклицает по сему поводу Златоуст зная, что Христос воскрес и имея в этом доказательство Его Божества, они надеялись своими кознями утаить славу Того, Кто не удержан был смертью. Что сравнится с этим безумием? И не удивляйся, что они опять замышляют дело несбыточное. Таково уже свойство злобы: она ни на что не смотрит, но везде бывает в замешательстве..."

"Отнюдь не говорить никому из людей и не учить о имени Иисуса..." - не говорить даже частым образом и не учить публично.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Resolution of Peter and John.
15 But when they had commanded them to go aside out of the council, they conferred among themselves, 16 Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it. 17 But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name. 18 And they called them, and commanded them not to speak at all nor teach in the name of Jesus. 19 But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. 20 For we cannot but speak the things which we have seen and heard. 21 So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done. 22 For the man was above forty years old, on whom this miracle of healing was showed.

We have here the issue of the trial of Peter and John before the council. They came off now with flying colours, because they must be trained up to sufferings by degrees, and by less trials be prepared for greater. They now but run with the footmen; hereafter we shall have them contending with horses, Jer. xii. 5.

I. Here is the consultation and resolution of the court about this matter, and their proceeding thereupon.

1. The prisoners were ordered to withdraw (v. 15): They commanded them to go aside out of the council, willing enough to get clear of them (they spoke so home to their consciences), and not willing they should hear the acknowledgements that were extorted from them; but, though they might not hear from them, we have them here upon record. The designs of Christ's enemies are carried on in close cabals, and they dig deep, as if they would hide their counsels from the Lord.

2. A debate arose upon this matter: They conferred among themselves; every one is desired to speak his mind freely, and to give advice upon this important affair. Now the scripture was fulfilled that the rulers would take counsel together against the Lord, and against his anointed, Ps. ii. 2. The question proposed was, What shall we do to these men? v. 16. If they would have yielded to the convincing commanding power of truth, it had been easy to say what they should do to these men. They should have placed them at the head of their council, and received their doctrine, and been baptized by them in the name of the Lord Jesus, and joined in fellowship with them. But, when men will not be persuaded to do what they should do, it is no marvel that they are ever and anon at a loss what to do. The truths of Christ, if men would but entertain them as they should, would give them no manner of trouble or uneasiness; but, if they hold them or imprison them in unrighteousness (Rom. i. 18), they will find them a burdensome stone that they will not know what to do with, Zech. xii. 3.

3. They came at last to a resolution, in two things:--

(1.) That it was not safe to punish the apostles for what they had done. Very willingly would they have done it, but they had not courage to do it, because the people espoused their cause, and cried up the miracle; and they stood now in as much awe of them as they had done formerly, when they durst not lay hands of Christ for fear of the people. By this it appears that the outcry of the mob against our Saviour was a forced or managed thing, the stream soon returned to its former channel. Now they could not find how they might punish Peter and John, what colour they might have for it, because of the people. They knew it would be an unrighteous thing to punish them, and therefore should have been restrained from it by the fear of God; but they considered it only as a dangerous thing, and therefore were held in from it only by the fear of the people. For, [1.] The people were convinced of the truth of the miracle; it was a notable miracle, gnoston semeion--a known miracle; it was known that they did it in Christ's name, and that Christ himself had often the like before. This was a known instance of the power of Christ, and a proof of his doctrine. That it was a great miracle, and wrought for the confirmation of the doctrine they preached (for it was a sign), was manifest to all that dwelt in Jerusalem: it was an opinion universally received, and, the miracle being wrought at the gate of the temple, universal notice was taken of it; and they themselves, with all the craftiness and all the effrontery they had, could not deny it to be a true miracle; every body would have hooted at them if they had. They could easily deny it to their own consciences, but not to the world. The proofs of the gospel were undeniable. [2.] They went further, and were not only convinced of the truth of the miracle, but all men glorified God for that which was done. Even those that were not persuaded by it to believe in Christ were yet so affected with it, as a mercy to a poor man and an honour to their country, that they could not but give praise to God for it; even natural religion taught them to do this. And, if the priests had punished Peter and John for that for which all men glorified God, they would have lost all their interest in the people, and been abandoned as enemies both to God and man. Thus therefore their wrath shall be made to praise God, and the remainder thereof shall be restrained.

(2.) That it was nevertheless necessary to silence them for the future, v. 17, 18. They could not prove that they had said or done any thing amiss, and yet they must no more say nor do what they have done. All their care is that the doctrine of Christ spread no further among the people; as if that healing institution were a plague begun, the contagion of which must be stopped. See how the malice of hell fights against the counsels of heaven; God will have the knowledge of Christ to spread all the world over, but the chief priests would have it spread no further, which he that sits in heaven laughs at. Now, to prevent the further spreading of this doctrine, [1.] They charge the apostles never to preach it any more. Be it enacted by their authority (which they think every Israelite is bound in conscience to submit to) that no man speak at all nor teach in the name of Jesus, v. 18. We do not find that they give them any reason why the doctrine of Christ must be suppressed; they cannot say it is false or dangerous, or of any ill tendency, and they are ashamed to own the true reason, that it testifies against their hypocrisy and wickedness, and shocks their tyranny. But, Stat pro ratione voluntas--They can assign no reason but their will. "We strictly charge and command you, not only that you do not preach this doctrine publicly, but that you speak henceforth to no man, not to any particular person privately, in this name," v. 17. There is not a greater service done to the devil's kingdom than the silencing of faithful ministers; and putting those under a bushel that are the lights of the world. [2.] They threaten them if they do, strictly threaten them: it is at their peril. This court will reckon itself highly affronted if they do, and they shall fall under its displeasure. Christ had not only charged them to preach the gospel to every creature, but had promised to bear them out in it, and reward them for it. Now these priests not only forbid the preaching of the gospel, but threaten to punish it as a heinous crime; but those who know how to put a just value upon the world's threatenings, though they be threatenings of slaughter that it breathes out, ch. ix. 1.

II. Here is the courageous resolution of the prisoners to go on in their work, notwithstanding the resolutions of this court, and their declaration of this resolution, v. 19, 20. Peter and John needed not confer together to know one another's minds (for they were both actuated by one and the same Spirit), but agree presently in the same sentiments, and jointly put in the answer: "Whether it be right in the sight of God, to whom both you and we are accountable, to hearken unto you more than unto God, we appeal to yourselves, judge you; for we cannot forbear speaking to every body the things which we have seen and heard, and are ourselves full of, and are charged to publish." The prudence of the serpent would have directed them to be silent, and, though they could not with a good conscience promise that they would not preach the gospel any more, yet they needed not tell the rulers that they would. But the boldness of the lion directed them thus to set both the authority and the malignity of their persecutors at defiance. They do, in effect, tell them that they are resolved to go on in preaching, and justify themselves in it with two things:-- 1. The command of God: "You charge us not to preach the gospel; he has charged us to preach it, has committed it to us as a trust, requiring us upon our allegiance faithfully to dispense it; now whom must we obey, God or you?" Here they appeal to one of the communes notitiæ--to a settled and acknowledged maxim in the law of nature, that if men's commands and God's interfere God's commands must take place. It is a rule in the common law of England that if any statute be made contrary to the law of God it is null and void. Nothing can be more absurd than to hearken unto weak and fallible men, that are fellow-creatures and fellow-subjects, more than unto a God that is infinitely wise and holy, our Creator and sovereign Lord, and the Judge to whom we are all accountable. The case is so plain, so uncontroverted and self-evident, that we will venture to leave it to yourselves to judge of it, though you are biassed and prejudiced. Can you think it right in the sight of God to break a divine command in obedience to a human injunction? That is right indeed which is right in the sight of God; for his judgment, we are sure, is according to truth, and therefore by that we ought to govern ourselves. 2. The convictions of their consciences. Even if they had not had such an express command from heaven to preach the doctrine of Christ, yet they could not but speak, and speak publicly, those things which they had seen and heard. Like Elihu, they were full of this matter, and the Spirit within them constrained them, they must speak, that they might be refreshed, Job xxxii. 18, 20. (1.) They felt the influence of it upon themselves, what a blessed change it had wrought upon them, had brought them into a new world, and therefore they could not but speak of it: and those speak the doctrine of Christ best that have felt the power of it, and tasted the sweetness of it, and have themselves been deeply affected with it; it is as a fire in their bones, Jer. xx. 9. (2.) They knew the importance of it to others. They look with concern upon perishing souls, and know that they cannot escape eternal ruin but by Jesus Christ, and therefore will be faithful to them in giving them warning, and showing them the right way. They are things which we have seen and heard, and therefore will be faithful to them in giving them warning, and showing them the right way. They are things which we only have seen and heard, and therefore, if we do not publish them, who will? Who can? Knowing the favour, as well as the terror of the Lord, we persuade men; for the love of Christ and the love of souls constrain us, 2 Cor. v. 11, 14.

III. Here is the discharge of the prisoners (v. 21): They further threatened them, and thought they frightened them, and then let them go. There were many whom they terrified into an obedience to their unrighteous decrees; they knew how to keep men in awe with their excommunication (John ix. 22), and thought they could have the same influence upon the apostles that they had upon other men; but they were deceived, for they had been with Jesus. They threatened them, and that was all they did now: when they had done this they let them go, 1. Because they durst not contradict the people, who glorified God for that which was done, and would have been ready (at least they thought so) to pull them out of their seats, if they had punished the apostles for doing it. As rulers by the ordinance of God are made a terror and restraint to wicked people, so people are sometimes by the providence of God made a terror and restrain to wicked rulers. 2. Because they could not contradict the miracle: For (v. 22) the man was above forty years old on whom this miracle of healing was shown. And therefore, (1.) The miracle was so much the greater, he having been lame from his mother's womb, ch. iii. 2. The older he grew the more inveterate the disease was, and the more hardly cured. If those that are grown into years, and have been long accustomed to evil, are cured of their spiritual impotency to good, and thereby of their evil customs, the power of divine grace is therein so much the more magnified. (2.) The truth of it was so much the better attested; for the man being above forty years old, he was able, like the blind man whom Christ healed, when he was asked, to speak for himself, John ix. 21.
Albert Barnes: Notes on the Bible - 1834
4:15: What shall we do to these men? - The object which they had in view was evidently to pRev_ent their preaching. The miracle was performed, and it was believed by the people to have been made. This they could not expect to be able successfully to deny. Their only object, therefore, was to pRev_ent the apostles from making the use which they saw they would to convince the people that Jesus was the Messiah. The question was, in what way they should pRev_ent this; whether by putting them to death, by imprisoning them, or by scourging them; or whether by simply exerting theft authority and forbidding them. From the former they were deterred, doubtless, by fear of the multitude; and they therefore adopted the latter, and seemed to suppose that the mere exertion of their authority would be sufficient to deter them from this in future.
The council - Greek: The "Sanhedrin." This body was composed of 71 or 72 persons, and was entrusted with the principal affairs of the nation. It was a body of vast influence and power, and hence they supposed that their command might be sufficient to restrain ignorant Galileans from speaking. Before this same body, and probably the same men, our Saviour was arraigned, and by them condemned before he was delivered to the Roman governor, Mat 26:59, etc. And before this same body, and in the presence of the same men, Peter had just before denied his Lord, Mat 26:70, etc. The fact that the disciples had fled on a former occasion, and that Peter had denied his Saviour, may hate operated to induce them to believe that they would be terrified by their threats, and deterred from preaching publicly in the name of Jesus.
A notable miracle - A known, undeniable miracle.
That it spread - That the knowledge of it may not spread among them any further.
Let us straitly threaten them - Greek: "Let us threaten them with a threat." This is a "Hebraism" expressing intensity, certainty, etc. The threat was a command Act 4:18 not to teach, implying their displeasure if they did do it. This threat, however, was not effectual. On the next occasion, which occurred soon after Act 5:40, they added beating to their threats in order to deter them from preaching in the name of Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: to go: Act 5:34-42, Act 26:30-32
Geneva 1599
4:15 But when they had commanded them to go aside out of the council, they (k) conferred among themselves,
(k) Laid their heads together.
John Gill
4:15 But when they had commanded them,.... That is, when the sanhedrim had ordered the apostles; or "commanded that both", as the Arabic version reads, both Peter and John; and, it may be, the man that was healed too:
to go aside out of the council; or place where the council, or sanhedrim sat; which, whether it was in the chamber "Gazith", in the temple where they used to sit (g), or in the shops, or in the city, whither they removed, is not certain. We are told (h), that
"the sanhedrim removed from the chamber Gazith, to the shops, and from the shops to Jerusalem, and from Jerusalem to Jabneh;''
that is, after the destruction of the city. And the first remove was much about this time; for it is said (i), that
"forty years before the destruction of the temple, the sanhedrim removed, and sat in the shops.''
Not in the shops where things were sold for the use of the temple, but in a court adjoining to them, which took its name from them.
They conferred among themselves; what was proper to be done, the apostles being withdrawn.
(g) Misn. Sanhedrin, c. 10. sect. 2. & Middot. c. 5. sect. 3. (h) T. Bab. Roshhashana, fol. 31. 1. (i) T. Bab. Avoda Zara, fol. 8. 2.
4:164:16: եւ ասեն. Զի՞նչ արասցուք արանցս այսոցիկ. զի երեւելի՛ նշան եղեւ ՚ի ձեռս նոցա. ամենայն իսկ բնակչաց Երուսաղեմի յա՛յտ է, եւ ո՛չ կարեմք ուրանալ[2165]։ [2165] Ոմանք. ՚Ի ձեռն սոցա. ամենայն բնակչաց Երուսաղեմի յայտնի է։
16. «Ի՞նչ պիտի անենք այս մարդկանց, քանի որ նրանց միջոցով աչքի ընկնող նշան կատարուեց. Երուսաղէմի բոլոր բնակիչներին արդէն յայտնի է, եւ մենք չենք կարող ուրանալ:
16 Եւ ըսին. «Ի՞նչ ընենք այս մարդոց. վասն զի Երուսաղէմի բոլոր բնակիչներուն յայտնի է թէ ասոնց ձեռքով երեւելի հրաշք մը եղաւ ու մենք չենք կրնար ուրանալ։
եւ ասեն. Զի՞նչ արասցուք արանցս այսոցիկ, զի երեւելի նշան եղեւ ի ձեռն սոցա. ամենայն իսկ բնակչաց Երուսաղեմի յայտ է եւ ոչ կարեմք ուրանալ:

4:16: եւ ասեն. Զի՞նչ արասցուք արանցս այսոցիկ. զի երեւելի՛ նշան եղեւ ՚ի ձեռս նոցա. ամենայն իսկ բնակչաց Երուսաղեմի յա՛յտ է, եւ ո՛չ կարեմք ուրանալ[2165]։
[2165] Ոմանք. ՚Ի ձեռն սոցա. ամենայն բնակչաց Երուսաղեմի յայտնի է։
16. «Ի՞նչ պիտի անենք այս մարդկանց, քանի որ նրանց միջոցով աչքի ընկնող նշան կատարուեց. Երուսաղէմի բոլոր բնակիչներին արդէն յայտնի է, եւ մենք չենք կարող ուրանալ:
16 Եւ ըսին. «Ի՞նչ ընենք այս մարդոց. վասն զի Երուսաղէմի բոլոր բնակիչներուն յայտնի է թէ ասոնց ձեռքով երեւելի հրաշք մը եղաւ ու մենք չենք կրնար ուրանալ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1616: говоря: что нам делать с этими людьми? Ибо всем, живущим в Иерусалиме, известно, что ими сделано явное чудо, и мы не можем отвергнуть [сего];
4:16  λέγοντες, τί ποιήσωμεν τοῖς ἀνθρώποις τούτοις; ὅτι μὲν γὰρ γνωστὸν σημεῖον γέγονεν δι᾽ αὐτῶν πᾶσιν τοῖς κατοικοῦσιν ἰερουσαλὴμ φανερόν, καὶ οὐ δυνάμεθα ἀρνεῖσθαι·
4:16. λέγοντες ( forthing ,"Τί (To-what-one) ποιήσωμεν (we-might-have-done-unto) τοῖς (unto-the-ones) ἀνθρώποις (unto-mankinds) τούτοις; (unto-the-ones-these?"ὅτι (To-which-a-one) μὲν (indeed) γὰρ (therefore) γνωστὸν (acquaintable) σημεῖον (a-signlet-of) γέγονεν (it-hath-had-come-to-become) δι' (through) αὐτῶν (of-them) πᾶσιν ( unto-all ) τοῖς (unto-the-ones) κατοικοῦσιν ( unto-housing-down-unto ) Ἰερουσαλὴμ (of-a-Hierousalem) φανερόν, (en-manifested,"καὶ (and) οὐ (not) δυνάμεθα ( we-able ) ἀρνεῖσθαι : ( to-deny-unto )
4:16. dicentes quid faciemus hominibus istis quoniam quidem notum signum factum est per eos omnibus habitantibus in Hierusalem manifestum et non possumus negareSaying: What shall we do to these men? For indeed a miracle hath been done by them, known to all the inhabitants of Jerusalem. It is manifest: and we cannot deny it.
16. saying, What shall we do to these men? for that indeed a notable miracle hath been wrought through them, is manifest to all that dwell in Jerusalem; and we cannot deny it.
4:16. saying: “What shall we do to these men? For certainly a public sign has been done through them, before all the inhabitants of Jerusalem. It is manifest, and we cannot deny it.
4:16. Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them [is] manifest to all them that dwell in Jerusalem; and we cannot deny [it].
Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them [is] manifest to all them that dwell in Jerusalem; and we cannot deny:

16: говоря: что нам делать с этими людьми? Ибо всем, живущим в Иерусалиме, известно, что ими сделано явное чудо, и мы не можем отвергнуть [сего];
4:16  λέγοντες, τί ποιήσωμεν τοῖς ἀνθρώποις τούτοις; ὅτι μὲν γὰρ γνωστὸν σημεῖον γέγονεν δι᾽ αὐτῶν πᾶσιν τοῖς κατοικοῦσιν ἰερουσαλὴμ φανερόν, καὶ οὐ δυνάμεθα ἀρνεῖσθαι·
4:16. dicentes quid faciemus hominibus istis quoniam quidem notum signum factum est per eos omnibus habitantibus in Hierusalem manifestum et non possumus negare
Saying: What shall we do to these men? For indeed a miracle hath been done by them, known to all the inhabitants of Jerusalem. It is manifest: and we cannot deny it.
4:16. saying: “What shall we do to these men? For certainly a public sign has been done through them, before all the inhabitants of Jerusalem. It is manifest, and we cannot deny it.
4:16. Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them [is] manifest to all them that dwell in Jerusalem; and we cannot deny [it].
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
4:16: A notable miracle hath been done - A miracle has been wrought, and this miracle is known, and acknowledged to be such; all Jerusalem knew that he was lame - lame from his birth, and that he had long begged at the Beautiful gate of the temple; and now all Jerusalem knew that he was healed; and there was no means by which such a self-evident fact could be disproved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: What: Joh 11:47, Joh 11:48, Joh 12:18
a notable: Act 3:9, Act 3:10; Dan 8:5, Dan 8:8; Mat 27:16
and we: Act 6:10; Luk 6:10, Luk 6:11, Luk 21:15
Geneva 1599
4:16 (6) Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them [is] manifest to all them that dwell in Jerusalem; and we cannot deny [it].
(6) He that flatters himself in ignorance, at length comes to do open wickedness, and that against his own conscience.
John Gill
4:16 Saying, what shall we do to these men?.... Whether they should punish them by scourging them, or detain them longer in custody, or commit them to prison, or dismiss them:
for that indeed a notable miracle hath been done by them: they were convicted that a miracle was wrought; that it was a clear case, a well known thing, of which there was no room to doubt, and that it was done by the apostles; but this was not all the difficulty, had it been a thing only within their knowledge, and which they could have concealed, it would have given them no uneasiness; but, as they observe,
Tit is manifest to all them that dwell in Jerusalem: for the man having been so long lame, and had lain so long at the temple, where all the inhabitants frequently went, he was known and took notice of by them; and his cure being wrought so openly, and in such a miraculous way, it was the common talk of the city: so that there was no smothering it:
and we cannot deny it; the fact is so certain and evident; nor hide it, as the Ethiopic version renders it, it being so notorious and public.
Robert Jamieson, A. R. Fausset and David Brown
4:16 a notable miracle . . . done by them is manifest to all . . . in Jerusalem; and we cannot deny it--And why should ye wish to deny it, O ye rulers, but that ye hate the light, and will not come to the light lest your deeds should be reproved?
4:174:17: Այլ զի մի՛ առաւել ճարակեսցի ՚ի ժողովրդեանն, սպառնասցուք նոցա մի՛ եւս խօսել յանունն յայն, մի՛ ումեք ՚ի մարդկանէ[2166]։ [2166] Այլք. Ճարակեսցի ՚ի ժողովուրդն։ Ուր ոմանք. Ճարակեսցեն ՚ի ժո՛՛։ Օրինակ մի. Յայն, եւ մի՛ ումեք։
17. Բայց որպէսզի ժողովրդի մէջ առաւել չտարածուի, սպառնանք նրանց, որ ոչ մի մարդու այդ անունով այլեւս չխօսեն»:
17 Միայն թէ ժողովուրդին մէջ ա՛լ աւելի չտարածուելու համար՝ սաստիկ սպառնալիք ընենք անոնց, որ այն անունով անգամ մըն ալ չըլլայ որ մարդու բան խօսին»։
Այլ զի մի՛ առաւել ճարակեսցի ի ժողովուրդն, սպառնասցուք նոցա մի՛ եւս խօսել յանունն յայն մի՛ ումեք ի մարդկանէ:

4:17: Այլ զի մի՛ առաւել ճարակեսցի ՚ի ժողովրդեանն, սպառնասցուք նոցա մի՛ եւս խօսել յանունն յայն, մի՛ ումեք ՚ի մարդկանէ[2166]։
[2166] Այլք. Ճարակեսցի ՚ի ժողովուրդն։ Ուր ոմանք. Ճարակեսցեն ՚ի ժո՛՛։ Օրինակ մի. Յայն, եւ մի՛ ումեք։
17. Բայց որպէսզի ժողովրդի մէջ առաւել չտարածուի, սպառնանք նրանց, որ ոչ մի մարդու այդ անունով այլեւս չխօսեն»:
17 Միայն թէ ժողովուրդին մէջ ա՛լ աւելի չտարածուելու համար՝ սաստիկ սպառնալիք ընենք անոնց, որ այն անունով անգամ մըն ալ չըլլայ որ մարդու բան խօսին»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1717: но, чтобы более не разгласилось это в народе, с угрозою запретим им, чтобы не говорили об имени сем никому из людей.
4:17  ἀλλ᾽ ἵνα μὴ ἐπὶ πλεῖον διανεμηθῇ εἰς τὸν λαόν, ἀπειλησώμεθα αὐτοῖς μηκέτι λαλεῖν ἐπὶ τῶ ὀνόματι τούτῳ μηδενὶ ἀνθρώπων.
4:17. ἀλλ' (other) ἵνα (so) μὴ (lest) ἐπὶ (upon) πλεῖον (to-more-beyond) διανεμηθῇ (it-might-have-been-parceled-through) εἰς (into) τὸν (to-the-one) λαόν, (to-a-people," ἀπειλησώμεθα ( we-might-have-poised-off-unto ) αὐτοῖς (unto-them) μηκέτι (lest-if-to-a-one) λαλεῖν (to-speak-unto) ἐπὶ (upon) τῷ (unto-the-one) ὀνόματι (unto-a-name) τούτῳ (unto-the-one-this) μηδενὶ (unto-lest-moreover-one) ἀνθρώπων. (of-mankinds)
4:17. sed ne amplius divulgetur in populum comminemur eis ne ultra loquantur in nomine hoc ulli hominumBut that it may be no farther spread among the people, let us threaten them that they speak no more in this name to any man.
17. But that it spread no further among the people, let us threaten them, that they speak henceforth to no man in this name.
4:17. But lest it spread further among the people, let us threaten them not to speak anymore in this name to any man.”
4:17. But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name.
But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name:

17: но, чтобы более не разгласилось это в народе, с угрозою запретим им, чтобы не говорили об имени сем никому из людей.
4:17  ἀλλ᾽ ἵνα μὴ ἐπὶ πλεῖον διανεμηθῇ εἰς τὸν λαόν, ἀπειλησώμεθα αὐτοῖς μηκέτι λαλεῖν ἐπὶ τῶ ὀνόματι τούτῳ μηδενὶ ἀνθρώπων.
4:17. sed ne amplius divulgetur in populum comminemur eis ne ultra loquantur in nomine hoc ulli hominum
But that it may be no farther spread among the people, let us threaten them that they speak no more in this name to any man.
4:17. But lest it spread further among the people, let us threaten them not to speak anymore in this name to any man.”
4:17. But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name.
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Adam Clarke: Commentary on the Bible - 1831
4:17: But that it spread no farther - Not the news of the miraculous healing of the lame man, but the doctrine and influence which these men preach and exert. More than a thousand people had already professed faith in Christ in consequence of this miracle, (see Act 4:4), and if this teaching should be permitted to go on, probably accompanied with similar miracles, they had reason to believe that all Jerusalem (themselves excepted, who had steeled their hearts against all good) should be converted to the religion of him whom they had lately crucified.
Let us straitly threaten them - Απειλῃ απειλησωμεθα, Let us threaten them with threatening, a Hebraism, and a proof that St. Luke has translated the words of the council into Greek, just as they were spoken.
That they speak ...to no man in this name - Nothing so ominous to them as the name of Christ crucified, because they themselves had been his crucifiers. On this account they could not bear to hear salvation preached to mankind through him of whom they had been the betrayers and murderers, and who was soon likely to have no enemies but themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: that it: Act 5:39; Psa 2:1-4; Dan 2:34, Dan 2:35; Rom 10:16-18, Rom 15:18-22; Th1 1:8
let: Act 4:21, Act 4:29, Act 4:30, Act 5:24, Act 5:28, Act 5:40; Ch2 25:15, Ch2 25:16; Isa 30:8-11; Jer 20:1-3; Jer 29:25-32, Jer 38:4; Amo 2:12, Amo 7:12-17; Mic 2:6, Mic 2:7; Mat 27:64; Joh 11:47, Joh 11:48; Th1 2:15, Th1 2:16
John Gill
4:17 But that it spread no further among the people,.... Meaning not in Jerusalem; for the fame of this miracle was spread among all the inhabitants of that city; but in other parts of the nation:
let us straitly threaten them; or "in threatening threaten them"; that is, severely threaten them with imprisonment, or with the scourging of forty stripes save one, or with death itself.
That they speak henceforth to no man in this name; which through indignation and contempt they do not mention, but mean the name of Jesus: and their sense is, that the apostles, from this time forward, should not teach, or preach the doctrine of the resurrection of the dead, or any other doctrine of the Gospel, in the name of Jesus, to any man, Jew or Gentile; or perform any miracle in his name, or call upon his name, and make use of it, for the healing of any person, or doing any miraculous work. The Ethiopic version is a very odd one, and quite contrary to the sense of the sanhedrim, "that they should not speak any more but in the name of the man Jesus".
John Wesley
4:17 Yet that it spread no farther - For they look upon it as a mere gangrene. So do all the world upon genuine Christianity. Let us severely threaten them - Great men, ye do nothing. They have a greater than you to flee to.
Robert Jamieson, A. R. Fausset and David Brown
4:17 But that it spread no further . . . let us straitly--strictly.
threaten . . . that they speak henceforth to no man in this name--Impotent device! Little knew they the fire that was burning in the bones of those heroic disciples.
4:184:18: Եւ կոչեցեալ զնոսա պատուիրեցին ամենեւի՛ն մի՛ խօսել, եւ մի՛ եւս ուսուցանել յանունն Յիսուսի[2167]։ [2167] Բազումք. Եւ մի՛ ուսուցանել յանուն Յիսուսի։
18. Եւ նրանց կանչելով՝ պատուիրեցին Յիսուսի անունով ամենեւին չխօսել եւ չուսուցանել:
18 Զանոնք կանչելով՝ պատուիրեցին անոնց որ ամենեւին չխօսին եւ չսորվեցնեն Յիսուսին անունով։
Եւ կոչեցեալ զնոսա պատուիրեցին ամենեւին մի՛ խօսել եւ մի՛ ուսուցանել յանուն Յիսուսի:

4:18: Եւ կոչեցեալ զնոսա պատուիրեցին ամենեւի՛ն մի՛ խօսել, եւ մի՛ եւս ուսուցանել յանունն Յիսուսի[2167]։
[2167] Բազումք. Եւ մի՛ ուսուցանել յանուն Յիսուսի։
18. Եւ նրանց կանչելով՝ պատուիրեցին Յիսուսի անունով ամենեւին չխօսել եւ չուսուցանել:
18 Զանոնք կանչելով՝ պատուիրեցին անոնց որ ամենեւին չխօսին եւ չսորվեցնեն Յիսուսին անունով։
zohrab-1805▾ eastern-1994▾ western am▾
4:1818: И, призвав их, приказали им отнюдь не говорить и не учить о имени Иисуса.
4:18  καὶ καλέσαντες αὐτοὺς παρήγγειλαν τὸ καθόλου μὴ φθέγγεσθαι μηδὲ διδάσκειν ἐπὶ τῶ ὀνόματι τοῦ ἰησοῦ.
4:18. καὶ (And) καλέσαντες ( having-called-unto ) αὐτοὺς (to-them) παρήγγειλαν (they-messaged-beside) καθόλου (down-of-whole) μὴ (lest) φθέγγεσθαι ( to-voice ) μηδὲ (lest-moreover) διδάσκειν (to-teach) ἐπὶ (upon) τῷ (unto-the-one) ὀνόματι (unto-a-name) [τοῦ] (of-the-one) Ἰησοῦ. (of-an-Iesous)
4:18. et vocantes eos denuntiaverunt ne omnino loquerentur neque docerent in nomine IesuAnd calling them, they charged them not to speak at all, nor teach in the name of Jesus.
18. And they called them, and charged them not to speak at all nor teach in the name of Jesus.
4:18. And calling them in, they warned them not to speak or teach at all in the name of Jesus.
4:18. And they called them, and commanded them not to speak at all nor teach in the name of Jesus.
And they called them, and commanded them not to speak at all nor teach in the name of Jesus:

18: И, призвав их, приказали им отнюдь не говорить и не учить о имени Иисуса.
4:18  καὶ καλέσαντες αὐτοὺς παρήγγειλαν τὸ καθόλου μὴ φθέγγεσθαι μηδὲ διδάσκειν ἐπὶ τῶ ὀνόματι τοῦ ἰησοῦ.
4:18. et vocantes eos denuntiaverunt ne omnino loquerentur neque docerent in nomine Iesu
And calling them, they charged them not to speak at all, nor teach in the name of Jesus.
4:18. And calling them in, they warned them not to speak or teach at all in the name of Jesus.
4:18. And they called them, and commanded them not to speak at all nor teach in the name of Jesus.
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Adam Clarke: Commentary on the Bible - 1831
4:18: Not to speak ...nor teach in the name of Jesus - Any other doctrine, and any other name, scribes and Pharisees, hypocrites and infidels will bear, but the doctrine which is according to godliness, proclaiming salvation through the blood of Christ crucified, they will not bear. If their doctrine were not the truth of God it could not be so unpopular; there is such an enmity in human nature against all that is good and true, that whatever comes from God is generally rejected by wicked men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: And they: Act 5:40
not to speak: Act 1:8, Act 5:20; Luk 24:46-48
John Gill
4:18 And they called them,.... From the apartment where they were; or ordered their servants to call them in to them:
and commanded them not to speak at all; either privately or publicly, in the ministry of the word, or in working of miracles, in the city, or in the country:
nor teach in the name of Jesus; any doctrine whatever; or "the name of Jesus", as the Arabic version reads; that is, the doctrine of Jesus, that which respects his person, his carnation, his offices, his sufferings, death, and resurrection from the dead.
John Wesley
4:18 They charged them not to speak - Privately; nor teach - Publicly.
Robert Jamieson, A. R. Fausset and David Brown
4:18 Whether it be right . . . to hearken to you more than . . . God, judge ye.
4:194:19: Իսկ Պե՛տրոս եւ Յովհա՛ննէս պատասխանի ետուն՝ եւ ասեն ցնոսա. Եթէ արժա՛ն իցէ առաջի Աստուծոյ՝ ձեզ լսել առաւել քան Աստուծոյ, ընտրեցէ՛ք։
19. Իսկ Պետրոսն ու Յովհաննէսը պատասխանեցին եւ ասացին նրանց. «Եթէ Աստծու առաջ արդար է առաւել ձե՛զ լսել, քան Աստծուն, ինքնե՛րդ որոշեցէք:
19 Բայց Պետրոս ու Յովհաննէս պատասխան տուին անոնց ու ըսին. «Աստուծոյ առջեւ ուղի՞ղ է, որ Աստուծմէ աւելի ձեզի մտիկ ընենք, դո՛ւք դատեցէք։
Իսկ Պետրոս եւ Յովհաննէս պատասխանի ետուն եւ ասեն ցնոսա. Եթէ արժան իցէ առաջի Աստուծոյ ձեզ լսել առաւել քան Աստուծոյ, ընտրեցէք:

4:19: Իսկ Պե՛տրոս եւ Յովհա՛ննէս պատասխանի ետուն՝ եւ ասեն ցնոսա. Եթէ արժա՛ն իցէ առաջի Աստուծոյ՝ ձեզ լսել առաւել քան Աստուծոյ, ընտրեցէ՛ք։
19. Իսկ Պետրոսն ու Յովհաննէսը պատասխանեցին եւ ասացին նրանց. «Եթէ Աստծու առաջ արդար է առաւել ձե՛զ լսել, քան Աստծուն, ինքնե՛րդ որոշեցէք:
19 Բայց Պետրոս ու Յովհաննէս պատասխան տուին անոնց ու ըսին. «Աստուծոյ առջեւ ուղի՞ղ է, որ Աստուծմէ աւելի ձեզի մտիկ ընենք, դո՛ւք դատեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
4:1919: Но Петр и Иоанн сказали им в ответ: судите, справедливо ли пред Богом слушать вас более, нежели Бога?
4:19  ὁ δὲ πέτρος καὶ ἰωάννης ἀποκριθέντες εἶπον πρὸς αὐτούς, εἰ δίκαιόν ἐστιν ἐνώπιον τοῦ θεοῦ ὑμῶν ἀκούειν μᾶλλον ἢ τοῦ θεοῦ, κρίνατε,
4:19. ὁ (The-one) δὲ (moreover) Πέτρος (a-Petros) καὶ (and) Ἰωάνης (an-Ioanes) ἀποκριθέντες ( having-been-separated-off ) εἶπαν (they-said) πρὸς (toward) αὐτούς (to-them,"Εἰ (If) δίκαιόν (course-belonged) ἐστιν (it-be) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ (of-a-Deity) ὑμῶν (of-ye) ἀκούειν (to-hear) μᾶλλον (more-such) ἢ (or) τοῦ (of-the-one) θεοῦ (of-a-Deity) κρίνατε, (ye-should-have-separated,"
4:19. Petrus vero et Iohannes respondentes dixerunt ad eos si iustum est in conspectu Dei vos potius audire quam Deum iudicateBut Peter and John answering, said to them: If it be just, in the sight of God, to hear you rather than God, judge ye.
19. But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you rather than unto God, judge ye:
4:19. Yet truly, Peter and John said in response to them: “Judge whether it is just in the sight of God to listen to you, rather than to God.
4:19. But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.
But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye:

19: Но Петр и Иоанн сказали им в ответ: судите, справедливо ли пред Богом слушать вас более, нежели Бога?
4:19  ὁ δὲ πέτρος καὶ ἰωάννης ἀποκριθέντες εἶπον πρὸς αὐτούς, εἰ δίκαιόν ἐστιν ἐνώπιον τοῦ θεοῦ ὑμῶν ἀκούειν μᾶλλον ἢ τοῦ θεοῦ, κρίνατε,
4:19. Petrus vero et Iohannes respondentes dixerunt ad eos si iustum est in conspectu Dei vos potius audire quam Deum iudicate
But Peter and John answering, said to them: If it be just, in the sight of God, to hear you rather than God, judge ye.
4:19. Yet truly, Peter and John said in response to them: “Judge whether it is just in the sight of God to listen to you, rather than to God.
4:19. But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: "Справедливо ли пред Богом слушать вас более, нежели Бога?.. " Свое дело апостолы делают по повелению Божию, очевидным и достаточным знаком чего служат чудеса. Это повеление тем для этих обязательнее и властнее, что оно заповедывает им проповедовать не какие-либо далекие отвлеченные, непроверенные истины, а то, что они сами видели и слышали. Отказаться от права говорить об этом невозможно, ибо это было бы равносильно разумного человека сделать бессловесным. Этим дается понять также и то, что повеление Синедриона само вышло из рамок согласия с требованиями здравого разума и законов совести и, как такое, само справедливее заслужило той участи, на какую теперь дерзает обрекать Божественные повеления.
Adam Clarke: Commentary on the Bible - 1831
4:19: Whether it be right in the sight of God - As if they had said: Worldly prudence and a consideration of our secular interests would undoubtedly induce us to obey you; but acting as before God, and following the dictates of eternal truth and justice, we dare not be silent. Can it be right to obey men contrary to the command and will of God? When he commands us to speak, dare we hold our tongue? We have received our authority from God through Christ, and feel fully persuaded of the truth by the Holy Spirit which now dwells in us; and we should be guilty of treason against God, were we on any consideration to suppress his testimony. Your own consciences testify that we should be sinners against our heavenly King, were we to act according to your orders; and the conclusion is, that we cannot but speak what we have seen and heard.
Albert Barnes: Notes on the Bible - 1834
4:19: Whether it be right ... - The apostles abated nothing of their boldness when threatened. They openly appealed to their judges whether their command could be right. And in doing this, they expressed their full conviction of the truth of what they had said, and their deliberate purpose not to regard their command, but still to proclaim to the people the truth that Jesus was the Messiah.
In the sight of God - That is, whether God will judge this to be right. The grand question was how God would regard it. If he disapproved it, it was wrong. It was not merely a question pertaining to their reputation, safety, or life; it was a question of conscience before God. We have here a striking instance of the principle on which Christians act. It is, to lay their safety, reputation, and life out of view, and bring everything to the test whether it will please God. If it will, it is right; if it will not, it is wrong.
To hearken - To "hear" and to "hearken" are often used to denote to "obey," Joh 5:24; Joh 8:47, etc.
Judge ye - This was an appeal to them directly as judges and as men. And it may be presumed that it was an appeal which they could not resist. The Sanhedrin acknowledged itself to have been appointed by God, and to have no authority which was not derived from his appointment. Of course, God could modify, supersede, or repeal their authority; and the abstract principle that it was better to obey God than man they could not call in question. The only inquiry was whether they had evidence that God had issued any command in the case. Of that the apostles were satisfied, and that the rulers could not deny. It may be remarked that this is one of the first and most bold appeals on record in favor of the right of private judgment and the liberty of conscience. That liberty was supposed in all the Jewish religion. It was admitted that the authority of God in all matters was superior to that of man. And the same spirit manifested itself thus early in the Christian church against all dominion over the conscience, and in favor of the right to follow the dictates of the conscience and the will of God. As a mere historical fact, therefore, it is interesting to contemplate this, and still more interesting in its important bearings on human liberty and human happiness. The doctrine is still more explicitly stated in Act 5:29, "We ought to obey God rather than man."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: Whether: Co2 4:2; Eph 6:1; Ti1 2:3
to hearken: Act 5:29; Exo 1:17; Kg1 12:30, Kg1 14:16, Kg1 21:11, Kg1 22:14; Kg2 16:15; Ch2 26:16-20; Dan 3:18, Dan 6:10; Hos 5:11; Amo 7:16; Mic 6:16; Mat 22:21; Heb 11:23; Rev 13:3-10, Rev 14:9-12
judge: Psa 58:1; Joh 7:24; Co1 10:15; Jam 2:4
Geneva 1599
4:19 (7) But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.
(7) We must obey men to whom we are subject, but especially and before all things we must obey God.
John Gill
4:19 But Peter and John answered and said unto them,.... With great boldness and courage, and without any fear of man, but in the true fear of God
whether it be right in the sight of God; who is omniscient, and sees, and knows all things, all the actions of men, and the springs of them; who is holy, just, and true, and sits and judges among the gods, that which is right:
to hearken unto you more than unto God, judge ye: it is not denied that magistrates are to be hearkened to, and obeyed: but not more than God, or in things that are contrary to his nature, will, law, honour, and glory: whatever is agreeable to the law and will of God, commanded by magistrates, should be attended to, and cheerfully obeyed; but what is not should be disregarded, whatever follows upon it: and this was so just and reasonable, that the apostles appeal to the sanhedrim, or council itself, to determine.
John Wesley
4:19 Whether it be just to obey you rather than God, judge ye - Was it not by the same spirit, that Socrates, when they were condemning him to death, for teaching the people, said, "O ye Athenians, I embrace and love you; but I will obey God rather than you. And if you would spare my life on condition I should cease to teach my fellow citizens, I would die a thousand times rather than accept the proposal."
4:204:20: Այլ մեք ո՛չ կարեմք զոր տեսաքն եւ լուաք՝ չխօսել։
20. Իսկ մենք չենք կարող չասել, ինչ որ տեսել ենք եւ լսել»:
20 Վասն զի մենք զայն որ տեսանք ու լսեցինք՝ չենք կրնար չխօսիլ»։
Այլ մեք ոչ կարեմք զոր տեսաքն եւ լուաք` չխօսել:

4:20: Այլ մեք ո՛չ կարեմք զոր տեսաքն եւ լուաք՝ չխօսել։
20. Իսկ մենք չենք կարող չասել, ինչ որ տեսել ենք եւ լսել»:
20 Վասն զի մենք զայն որ տեսանք ու լսեցինք՝ չենք կրնար չխօսիլ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:2020: Мы не можем не говорить того, что видели и слышали.
4:20  οὐ δυνάμεθα γὰρ ἡμεῖς ἃ εἴδαμεν καὶ ἠκούσαμεν μὴ λαλεῖν.
4:20. οὐ (not) δυνάμεθα ( we-able ) γὰρ (therefore,"ἡμεῖς (we," ἃ ( to-which ) εἴδαμεν (we-had-seen) καὶ (and) ἠκούσαμεν (we-heard) μὴ (lest) λαλεῖν. (to-speak-unto)
4:20. non enim possumus quae vidimus et audivimus non loquiFor we cannot but speak the things which we have seen and heard
20. for we cannot but speak the things which we saw and heard.
4:20. For we are unable to refrain from speaking the things that we have seen and heard.”
4:20. For we cannot but speak the things which we have seen and heard.
For we cannot but speak the things which we have seen and heard:

20: Мы не можем не говорить того, что видели и слышали.
4:20  οὐ δυνάμεθα γὰρ ἡμεῖς ἃ εἴδαμεν καὶ ἠκούσαμεν μὴ λαλεῖν.
4:20. non enim possumus quae vidimus et audivimus non loqui
For we cannot but speak the things which we have seen and heard
4:20. For we are unable to refrain from speaking the things that we have seen and heard.”
4:20. For we cannot but speak the things which we have seen and heard.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
4:20: For ... - This is given as a reason why they should obey God rather than man. They had had so clear evidence that God had sent the Messiah, and they had received a direct and solemn command Mar 16:15 to preach the gospel, that they could not be restrained. There was a necessity laid on them to preach. See Co1 9:16. Compare Jer 20:9; Act 18:5; Job 32:18-19; Psa 39:1-3.
It has already been remarked that these two verses contain an important principle in favor of religious liberty the liberty of conscience and of private judgment. They contain the great principle of Christianity and of the Protestant religion, that the responsibility of men for their religious opinions is direct to God, and that other men have no power of control. The opposite of this is tyranny and oppression. It may be proper, in addition, to present some further remarks, involved in the principle here stated:
(1) Religion, from the beginning, has been favorable to liberty. There was no principle more sacred among the Jews than that they were to be independent of other nations. Perhaps no people have ever been so restive under a foreign yoke, so prone to rebel, and so difficult to be broken down by oppression and by arms, as were the Jews. So true was this, that it appeared to other nations to be mere obstinacy. They were often subdued, but they rose against their oppressors and threw off the yoke. No people have been found who were so difficult to be reduced to slavery. It is well known that the Romans were accustomed to subject the captives taken in war to perpetual servitude; and commonly the spirit of the captive was broken, and he remained quietly in bondage. But not so the Jew. Nothing ever tamed his spirit. No bribes, or threats, or chains could induce him to violate the laws of his religion. Even in captivity, we are told that the Jewish slaves at Rome would observe the Sabbath; would keep the feasts of their nation, and would never conform to the customs of an idolatrous people. To the Romans this appeared to be mere obstinacy. But it was the genius of their religion. The right of liberty of thought was one which they would not surrender. The spirit of the patriarchs was favorable to liberty, and implied responsibility only to God. Familiarity with the sacred books had taught them these lessons, and neither time nor distance could obliterate them. In the time of Christ, the great mass of the nation were evidently opposed to the tax paid to the Roman nation, and sighed under this burden, until they rose and attempted to assert their rights; and their city, and temple, and land were sacrificed rather than yield this great principle.
(2) this same principle was evinced by the apostles and by the early Christians. With this doctrine fresh upon their hearts, they went forth to other lands. They maintained it at the expense of their blood, and thousands fell as martyrs in the cause of liberty and of private judgment in religion. No one ever defended liberty more firmly than the early martyrs; and each one that died, died in defense of a principle which is now the acknowledged right of all people.
(3) the designs of tyranny and superstition have been to destroy this principle. This was the aim of the Sanhedrin; and yet, when Peter and John appealed to their consciences, they did not dare to avow their purpose. This has been the aim of all tyrants, and this the effect of all superstition. Hence, the Church of Rome has taken away the Scriptures from the people, and has thus furnished incontestable evidence that in its view the Bible is favorable to liberty. For centuries, tyranny reigned in one black flight over Europe; nor was the darkness dispelled until the Bible, that taught people the principles of freedom, was restored to them.
(4) the effect of the principle avowed by the apostles had been uniform. Luther began the reformation by finding in a monastery a copy of the Bible, a book which until that time - when more than twenty years of age - he had never seen. The effect on the liberties of Europe was immediately seen. Hume admitted that whatever liberty England possessed was to be traced to the Puritans. Our own land (America) is a striking instance of the effect of this great principle, and of its influence on the rights of man. And just in proportion as the New Testament is spread abroad will people seek for freedom and break the chains of oppression. The best way to promote universal liberty is to spread the Bible to the ends of the earth. There is not a precept in it that is not favorable to freedom. It tends to enlarge and liberalize the mind; to teach people their rights; to put an end to ignorance, the universal stronghold of superstition and tyranny; and to diffuse the love of justice, truth, and order. It shows man that he is responsible to God, and that no one has a right to ordain anything which contravenes the liberty of his fellow.
If it be asked here what the principle is, I answer:
(1) That people have a right to their private judgment in matters of religion, subject only to God. The only restraint which, it is now settled, can be imposed on this, is, that no man has a right, under pretence of conscience, to injure or molest his fellow-men, or to disturb the peace and harmony of society.
(2) no magistrate, church, council, or parent, has a right to impose a creed on others, and to demand subscription to it by mere authority.
(3) no magistrate, church, or parent, has a right to control. the free exercise of private judgment in this case. The power of a parent is to teach, advise, and entreat. The duty of a child is to listen with respect; to examine with candor; to pray over the subject, and to be deliberate and calm, not rash, hasty, impetuous, and self-willed. But when the child is thus convinced that his duty to God requires a particular course, then here is a higher obligation than any earthly law, and he must obey God rather than man, ever a father or a mother, Mat 10:37-38.
(4) every man is responsible to God for his opinions and his conduct. Man may not control him, but God may and will. The great question before every man is, What is right in the sight of God? It is not, What is expedient, or safe, or pleasurable, or honorable among people? but, What is right in the sight of God? Neither in their opinions nor their conduct are people free from responsibility. From this whole subject we see the duty of spreading the Bible. If we love liberty; if we hate tyranny and superstition; if we wish to extend the knowledge of the rights of man, and break every arm of oppression, let us spread far and wide the Book of God, and place in every palace and every cottage on the globe a copy of the sacred Scriptures.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: we cannot: Act 2:4, Act 2:32, Act 17:16, Act 17:17, Act 18:5; Num 22:38, Num 23:20; Sa2 23:2; Job 32:18-20; Jer 1:7, Jer 1:17-19, Jer 4:19, Jer 6:11, Jer 20:9; Eze 3:11, Eze 3:14-21; Mic 3:8; Co1 9:16, Co1 9:17
the things: Act 1:8, Act 1:22, Act 3:15, Act 5:32, Act 10:39-41, Act 22:15; Luk 1:2; Heb 2:3, Heb 2:4; Jo1 1:1-3
John Gill
4:20 For we cannot but speak,.... It was not physically, but morally impossible; or it was not lawful, and therefore they would not speak any other, and they could not avoid speaking, say they,
the things which we have seen and heard; as the miracles and doctrines of Christ, his resurrection from the dead, of which they were eye and ear witnesses. This shows their great fidelity and integrity, their inviolable attachment to Christ, and their fearlessness of the displeasure and wrath of men.
Robert Jamieson, A. R. Fausset and David Brown
4:20 For we cannot but speak the things which we have seen and heard--There is here a wonderful union of sober, respectful appeal to the better reason of their judges, and calm, deep determination to abide the consequences of a constrained testimony, which betokens a power above their own resting upon them, according to promise.
4:214:21: Նոքա սպառնացեալ արձակեցի՛ն զնոսա, եւ ո՛չինչ գտեալ՝ թէ ո՛րպէս պատուհասեսցեն զնոսա՝ վասն ժողովրդեանն. զի ամենեքեան փառաւո՛ր առնէին զԱստուած վասն իրացն եղելոց[2168]։ [2168] Օրինակ մի. Զնոսա. ոչինչ գտ՛՛։
21. Նրանք, սպառնալով, արձակեցին նրանց՝ ոչ մի միջոց չգտնելով, թէ ինչպէ՛ս պատժեն նրանց՝ ժողովրդի պատճառով. որովհետեւ բոլորը փառաւորում էին Աստծուն՝ կատարուած բաների համար,
21 Իսկ անոնք նորէն սպառնալիք ընելէ յետոյ՝ արձակեցին զանոնք, քանի որ պատճառ մը չգտան, որ պատժեն զանոնք եւ ժողովուրդին պատճառով, քանզի ամէնքն ալ Աստուած կը փառաւորէին եղած բանին համար։
Նոքա սպառնացեալ արձակեցին զնոսա, եւ ոչինչ գտեալ թէ որպէս պատուհասեսցեն զնոսա վասն ժողովրդեանն, զի ամենեքեան փառաւոր առնէին զԱստուած վասն իրացն եղելոց:

4:21: Նոքա սպառնացեալ արձակեցի՛ն զնոսա, եւ ո՛չինչ գտեալ՝ թէ ո՛րպէս պատուհասեսցեն զնոսա՝ վասն ժողովրդեանն. զի ամենեքեան փառաւո՛ր առնէին զԱստուած վասն իրացն եղելոց[2168]։
[2168] Օրինակ մի. Զնոսա. ոչինչ գտ՛՛։
21. Նրանք, սպառնալով, արձակեցին նրանց՝ ոչ մի միջոց չգտնելով, թէ ինչպէ՛ս պատժեն նրանց՝ ժողովրդի պատճառով. որովհետեւ բոլորը փառաւորում էին Աստծուն՝ կատարուած բաների համար,
21 Իսկ անոնք նորէն սպառնալիք ընելէ յետոյ՝ արձակեցին զանոնք, քանի որ պատճառ մը չգտան, որ պատժեն զանոնք եւ ժողովուրդին պատճառով, քանզի ամէնքն ալ Աստուած կը փառաւորէին եղած բանին համար։
zohrab-1805▾ eastern-1994▾ western am▾
4:2121: Они же, пригрозив, отпустили их, не находя возможности наказать их, по причине народа; потому что все прославляли Бога за происшедшее.
4:21  οἱ δὲ προσαπειλησάμενοι ἀπέλυσαν αὐτούς, μηδὲν εὑρίσκοντες τὸ πῶς κολάσωνται αὐτούς, διὰ τὸν λαόν, ὅτι πάντες ἐδόξαζον τὸν θεὸν ἐπὶ τῶ γεγονότι·
4:21. οἱ (The-ones) δὲ (moreover) προσαπειλησάμενοι ( having-poised-off-toward-unto ) ἀπέλυσαν (they-loosed-off) αὐτούς, (to-them) μηδὲν (to-lest-moreover-one) εὑρίσκοντες ( finding ) τὸ (to-the-one) πῶς (unto-whither) κολάσωνται ( they-might-have-curtailed-to ) αὐτούς, (to-them,"διὰ (through) τὸν (to-the-one) λαόν, (to-a-people,"ὅτι (to-which-a-one) πάντες ( all ) ἐδόξαζον (they-were-reckoning-to) τὸν (to-the-one) θεὸν (to-a-Deity) ἐπὶ (upon) τῷ (unto-the-one) γεγονότι: (unto-having-hath-had-come-to-become)
4:21. at illi comminantes dimiserunt eos non invenientes quomodo punirent eos propter populum quia omnes clarificabant Deum in eo quod accideratBut they, threatening, sent them away, not finding how they might punish them, because of the people: for all men glorified what had been done, in that which had come to pass.
21. And they, when they had further threatened them, let them go, finding nothing how they might punish them, because of the people; for all men glorified God for that which was done.
4:21. But they, threatening them, sent them away, having not found a way that they might punish them because of the people. For all were glorifying the things that had been done in these events.
4:21. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all [men] glorified God for that which was done.
So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all [men] glorified God for that which was done:

21: Они же, пригрозив, отпустили их, не находя возможности наказать их, по причине народа; потому что все прославляли Бога за происшедшее.
4:21  οἱ δὲ προσαπειλησάμενοι ἀπέλυσαν αὐτούς, μηδὲν εὑρίσκοντες τὸ πῶς κολάσωνται αὐτούς, διὰ τὸν λαόν, ὅτι πάντες ἐδόξαζον τὸν θεὸν ἐπὶ τῶ γεγονότι·
4:21. at illi comminantes dimiserunt eos non invenientes quomodo punirent eos propter populum quia omnes clarificabant Deum in eo quod acciderat
But they, threatening, sent them away, not finding how they might punish them, because of the people: for all men glorified what had been done, in that which had come to pass.
4:21. But they, threatening them, sent them away, having not found a way that they might punish them because of the people. For all were glorifying the things that had been done in these events.
4:21. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all [men] glorified God for that which was done.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: "Не находя возможным наказать их...", греч. mhden euriskonteV to pwV kolaswntai antouV... точнее слав.: "ничтоже обрятше, како мучить их...", то есть: не находя того, как, на каком основании наказать их.

"По причине народа..." - (ср. Мф XXVI:5: и др. под. ), из боязни пред ним, ввиду такого массового сочувствия и расположения к апостолам.
Adam Clarke: Commentary on the Bible - 1831
4:21: When they had farther threatened them - Προσαπειλησαμενοι, When they had added to their former threatenings, repeating the former menaces, and adding new penalties.
Finding nothing how they might punish them - Or, as the Codex Bezae reads, μηεὑρισκοντες αιτιαν, πως κολασωνται, not finding a cause why they might punish them. This reading is supported by the Syriac and Arabic. Bp. Pearce says, "This is better sense and better Greek."
Because of the people - The people saw the miracle, confessed the finger of God, believed on the Lord Jesus, and thus became converts to the Christian faith; and the converts were now so numerous that the sanhedrin was afraid to proceed to any extremities, lest an insurrection should be the consequence.
Albert Barnes: Notes on the Bible - 1834
4:21: Finding nothing ... - That is, not being able to devise any way of punishing them without exciting a tumult among the people, and endangering their own authority. The Sanhedrin was frequently influenced by this fear; and it shows that their own authority was much dependent on the caprice of the multitude. Compare Mat 21:26.
All men - That is, the great mass or body of the people.
Glorified God - Praised God for the miracle. This implies:
(1) That they believed that the miracle was genuine.
(2) that they were grateful to God for so signal a mercy in conferring health and comfort on a man who had been long afflicted. We may add further, that here is the highest evidence of the reality of the miracle. Even the Sanhedrin, with all their prejudice and opposition, did not call it in question; and the common people, who had doubtless been acquainted with this man for years, were convinced that it was real. It would have been impossible to impose on keensighted and jealous adversaries in this manner if this had been an imposture.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: when: Act 4:17, Act 5:40
how: Act 5:26; Mat 21:46, Mat 26:5; Luk 19:47, Luk 19:48, Luk 20:6, Luk 20:19, Luk 22:2
for all: Act 3:6-9; Mat 9:33, Mat 15:31; Luk 5:26, Luk 13:17; Joh 12:18, Joh 12:19
Geneva 1599
4:21 (8) So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all [men] glorified God for that which was done.
(8) The wicked are so far off from doing what they wish, that God uses them contrary to their desires to set forth his glory, which he gives them permission to do.
John Gill
4:21 So when they had further threatened them,.... Either repeated the same, as before; or added some more severe ones, to terrify them, if possible; not being able to answer their arguments, or invalidate their reasoning:
they let them go; they did not acquit them as innocent persons, but dismissed them from custody:
finding nothing how they might punish them; not being able, though they sought most diligently for it, to fix anything upon them, which might be a cause, or occasion, or pretence of inflicting any punishment upon them:
because of the people: they would not have stuck at the injustice of it, or have been under any concern about offending God; but they were afraid of the people, of losing their credit among them, and lest they should rise up against them, and on the side of the apostles:
for all men glorified God for that which was done; they saw the hand of God in it, and ascribed it to his mercy, goodness, and power, and gave him the glory of it; and therefore to punish the instruments of so great and good a work, would have been esteemed barbarous and wicked, and would have been highly resented by them; since, on the contrary, they judged them worthy of great honour and respect.
John Wesley
4:21 They all glorified God - So much wiser were the people than those who were over them.
Robert Jamieson, A. R. Fausset and David Brown
4:21 finding nothing how they might punish them, because of the people--not at a loss for a pretext, but at a loss how to do it so as not to rouse the opposition of the people.
4:224:22: Զի ամաց էր այրն աւելի՛ քան զքառասուն, յորոյ վերայ եղեւ նշանս այս բժշկութեան։
22. քանի որ այն մարդը, որի վրայ բժշկութեան այս նշանը կատարուեց, աւելի քան քառասուն տարեկան էր:
22 Վասն զի այն մարդը քառասուն տարեկանէն աւելի էր, որուն վրայ այս բժշկութեան հրաշքը կատարուեցաւ։
Զի ամաց էր այրն աւելի քան զքառասուն, յորոյ վերայ եղեւ նշանս այս բժշկութեան:

4:22: Զի ամաց էր այրն աւելի՛ քան զքառասուն, յորոյ վերայ եղեւ նշանս այս բժշկութեան։
22. քանի որ այն մարդը, որի վրայ բժշկութեան այս նշանը կատարուեց, աւելի քան քառասուն տարեկան էր:
22 Վասն զի այն մարդը քառասուն տարեկանէն աւելի էր, որուն վրայ այս բժշկութեան հրաշքը կատարուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:2222: Ибо лет более сорока было тому человеку, над которым сделалось сие чудо исцеления.
4:22  ἐτῶν γὰρ ἦν πλειόνων τεσσεράκοντα ὁ ἄνθρωπος ἐφ᾽ ὃν γεγόνει τὸ σημεῖον τοῦτο τῆς ἰάσεως.
4:22. ἐτῶν (of-years) γὰρ (therefore) ἦν (it-was) πλειόνων ( of-more-beyond ) τεσσεράκοντα (of-forty) ὁ (the-one) ἄνθρωπος (a-mankind) ἐφ' (upon) ὃν (to-which) γεγόνει (it-had-come-to-have-became) τὸ (the-one) σημεῖον (a-signlet-of) τοῦτο (the-one-this) τῆς (of-the-one) ἰάσεως. (of-a-curing)
4:22. annorum enim erat amplius quadraginta homo in quo factum erat signum istud sanitatisFor the man was above forty years old, in whom that miraculous cure had been wrought.
22. For the man was more than forty years old, on whom this miracle of healing was wrought.
4:22. For the man in whom this sign of a cure had been accomplished was more than forty years old.
4:22. For the man was above forty years old, on whom this miracle of healing was shewed.
For the man was above forty years old, on whom this miracle of healing was shewed:

22: Ибо лет более сорока было тому человеку, над которым сделалось сие чудо исцеления.
4:22  ἐτῶν γὰρ ἦν πλειόνων τεσσεράκοντα ὁ ἄνθρωπος ἐφ᾽ ὃν γεγόνει τὸ σημεῖον τοῦτο τῆς ἰάσεως.
4:22. annorum enim erat amplius quadraginta homo in quo factum erat signum istud sanitatis
For the man was above forty years old, in whom that miraculous cure had been wrought.
4:22. For the man in whom this sign of a cure had been accomplished was more than forty years old.
4:22. For the man was above forty years old, on whom this miracle of healing was shewed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
4:22: The man was above forty years old - The disease was of long standing, and consequently the more inveterate; but all difficulties, small or great, yield equally to the sovereign power of God. It is as easy with God to convert a sinner of forty or four-score, as one of ten years old. But he who now refuses to obey the call of God has neither reason nor revelation to support himself even in the most distant hope that he shall get, in a future time, the salvation which he rejects in the present.
Albert Barnes: Notes on the Bible - 1834
4:22: For the man ... - The age of the man is mentioned to show the certainty and greatness of the miracle. If it had been a man who had been lame but a few years, or if it had been a child or a very young man, the case would not been so remarkable. But after a continuance of 40 years, all hope of healing him by any ordinary means must have been abandoned, and all pretence that this was jugglery or deception must have been absurd.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:22: forty: Act 3:2, Act 9:33; Mat 9:20; Luk 13:11; Joh 5:5, Joh 9:1
John Gill
4:22 For the man was above forty years old,.... So that the miracle was the greater, that a man born lame, and who had been so above forty years, should have a cure; and he was the more known to the people, and his testimony met with more credit:
on whom this miracle of healing was showed; both for the good of men, for the glory of God, and for the confirmation of the Gospel of Christ.
4:234:23: Եւ անտի արձակեալ եկին առ իւրեանսն, եւ պատմեցին՝ որչափ ինչ ասացին ցնոսա քահանայապետքն եւ երիցունքն[2169]։ [2169] Բազումք. Առ իւրեանցսն։ Ոմանք. Եւ պատմեցին նոցա։ Օրինակ մի. Արարին ցնոսա։
23. Եւ այնտեղից ազատ արձակուելով՝ առաքեալները եկան իւրայինների մօտ ու պատմեցին, թէ իրենց ինչ բաներ ասացին քահանայապետներն ու երէցները:
23 Եւ անկէ արձակուելով՝ իրենց խումբին քով գացին ու պատմեցին ինչ որ քահանայապետները եւ ծերերը իրենց ըսած էին։
Եւ անտի արձակեալ եկին առ իւրեանցսն, եւ պատմեցին որչափ ինչ ասացին ցնոսա քահանայապետքն եւ երիցունքն:

4:23: Եւ անտի արձակեալ եկին առ իւրեանսն, եւ պատմեցին՝ որչափ ինչ ասացին ցնոսա քահանայապետքն եւ երիցունքն[2169]։
[2169] Բազումք. Առ իւրեանցսն։ Ոմանք. Եւ պատմեցին նոցա։ Օրինակ մի. Արարին ցնոսա։
23. Եւ այնտեղից ազատ արձակուելով՝ առաքեալները եկան իւրայինների մօտ ու պատմեցին, թէ իրենց ինչ բաներ ասացին քահանայապետներն ու երէցները:
23 Եւ անկէ արձակուելով՝ իրենց խումբին քով գացին ու պատմեցին ինչ որ քահանայապետները եւ ծերերը իրենց ըսած էին։
zohrab-1805▾ eastern-1994▾ western am▾
4:2323: Быв отпущены, они пришли к своим и пересказали, что говорили им первосвященники и старейшины.
4:23  ἀπολυθέντες δὲ ἦλθον πρὸς τοὺς ἰδίους καὶ ἀπήγγειλαν ὅσα πρὸς αὐτοὺς οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι εἶπαν.
4:23. Ἀπολυθέντες ( Having-been-loosed-off ) δὲ (moreover) ἦλθον (they-had-came) πρὸς (toward) τοὺς (to-the-ones) ἰδίους ( to-private-belonged ) καὶ (and) ἀπήγγειλαν (they-messaged-off) ὅσα ( to-which-a-which ) πρὸς (toward) αὐτοὺς (to-them) οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) καὶ (and) οἱ (the-ones) πρεσβύτεροι ( more-eldered ) εἶπαν. (they-said)
4:23. dimissi autem venerunt ad suos et adnuntiaverunt eis quanta ad eos principes sacerdotum et seniores dixissentAnd being let go, they came to their own company and related all that the chief priests and ancients had said to them.
23. And being let go, they came to their own company, and reported all that the chief priests and the elders had said unto them.
4:23. Then, having been released, they went to their own, and they reported in full what the leaders of the priests and the elders had said to them.
4:23. And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.
And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them:

23: Быв отпущены, они пришли к своим и пересказали, что говорили им первосвященники и старейшины.
4:23  ἀπολυθέντες δὲ ἦλθον πρὸς τοὺς ἰδίους καὶ ἀπήγγειλαν ὅσα πρὸς αὐτοὺς οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι εἶπαν.
4:23. dimissi autem venerunt ad suos et adnuntiaverunt eis quanta ad eos principes sacerdotum et seniores dixissent
And being let go, they came to their own company and related all that the chief priests and ancients had said to them.
4:23. Then, having been released, they went to their own, and they reported in full what the leaders of the priests and the elders had said to them.
4:23. And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: "Они пришли к своим..." Свои в это время были в общем собрании (ст. 31), вероятно, молясь об освобождении апостолов и благополучном исходе их дела (ср. XII:5).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostles Return to Their Company; The Devout Appeal of the Apostles.
23 And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. 24 And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: 25 Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? 26 The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. 27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 28 For to do whatsoever thy hand and thy counsel determined before to be done. 29 And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, 30 By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus. 31 And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.

We hear no more at present of the chief priests, what they did when they had dismissed Peter and John, but are to attend those two witnesses. And here we have,

I. Their return to their brethren, the apostles and ministers, and perhaps some private Christians (v. 23): Being let go, they went to their own company, who perhaps at this time were met together in pain for them, and praying for them; as ch. xii. 12. As soon as ever they were at liberty, they went to their old friends, and returned to their church-fellowship. 1. Though God had highly honoured them, in calling them out to be his witnesses, and enabling them to acquit themselves so well, yet they were not puffed up with the honour done them, nor thought themselves thereby exalted above their brethren, but went to their own company. No advancement in gifts or usefulness should make us think ourselves above either the duties or the privileges of the communion of saints. 2. Though their enemies had severely threatened them, and endeavoured to break their knot, and frighten them from the work they were jointly engaged in, yet they went to their own company, and feared not the wrath of their rulers. They might have had comfort, if, being let go, they had retired to their closets, and spent some time in devotion there. But they were men in a public station, and must seek not so much their own personal satisfaction as the public good. Christ's followers do best in company, provided it be in their own company.

II. The account they gave them of what had passed: They reported all that the chief priests and elders had said to them, adding, no doubt, what they were enabled by the grace of God to reply to them, and how their trial issued. They related it to them, 1. That they might know what to expect both from men and from God in the progress of their work. From men they might expect every thing that was terrifying, but from God every thing that was encouraging; men would do their utmost to run them down, but God would take effectual care to bear them up. Thus the brethren in the Lord would wax confident through their bonds, and their experiences, as Phil. i. 14. 2. That they might have it recorded in the history of the church, for the benefit of posterity, particularly for the confirmation of our faith touching the resurrection of Christ. The silence of an adversary, in some cases, is next door to the consent and testimony of an adversary. These apostles told the chief priests to their faces that God had raised up Jesus from the dead, and, though they were a body of them together, they had not the confidence to deny it, but, in the silliest and most sneaking manner imaginable, bade the apostles not to tell any body of it. 3. That they might now join with them in prayers and praises; and by such a concert as this God would be the more glorified, and the church the more edified. We should therefore communicate to our brethren the providences of God that relate to us, and our experience of his presence with us, that they may assist us in our acknowledgment of God therein.

III. Their address to God upon this occasion: When they heard of the impotent malice of the priests, and the potent courage of the sufferers, they called their company together and went to prayer: They lifted up their voice to God with one accord, v. 24. Not that it can be supposed that they all said the same words at the same time (though it was possible they might, being all inspired by one and the same Spirit), but one in the name of the rest lifted up his voice to God and the rest joined with him, hymothymadon--with one mind (so the word signifies); their hearts went along with him, and so, though but one spoke, they all prayed; one lifted up his voice, and, in concurrence with him, they all lifted up their hearts, which was, in effect, lifting up their voice to God; for thoughts are as words to God. Moses cried unto God, when we find not a word said. Now in this solemn address to God we have,

1. Their adoration of God as the Creator of the world (v. 24): With one mind, and so, in effect, with one mouth, they glorified God, Rom. xv. 6. They said, "O Lord, thou art God, God alone; Despota, thou art our Master and sovereign Ruler" (so the word signifies), "thou art God; God, and not man; God, and not the work of men's hands; the Creator of all, and not the creature of men's fancies. Thou art the God who hast made heaven, and earth, and the sea, the upper and lower world, and all the creatures that are in both." Thus we Christians distinguish ourselves from the heathen, that, while they worship gods which they have made, we are worshipping the God that made us and all the world. And it is very proper to begin our prayers, as well as our creed, with the acknowledgement of this, that God is the Father almighty, Maker of heaven and earth, and of all things visible and invisible. Though the apostles were at this time full of the mystery of the world's redemption, yet they did not forget nor overlook the history of the world's creation; for the Christian religion was intended to confirm and improve, not to eclipse nor jostle out, the truths and dictates of natural religion. It is a great encouragement to God's servants, both in doing work and suffering work, that they serve the God that made all things, and therefore has the disposal of their times, and all events concerning them, and is able to strengthen them under all their difficulties. And, if we give him the glory of this, we may take the comfort of it.

2. Their reconciling themselves to the present dispensations of Providence, by reflecting upon those scriptures in the Old Testament which foretold that the kingdom of the Messiah would meet with such opposition as this at the first setting of it up in the world, v. 25, 26. God, who made heaven and earth, cannot meet with any [effectual] opposition to his designs, since none dare [at least, can prevailingly] dispute or contest with him. Yea, thus it was written, thus he spoke by the mouth, thus he wrote by the pen, of his servant David, who, as appears by this, was the penman of the second psalm, and therefore, most probably, of the first, and other psalms that are not ascribed to any other, though they have not his name in the title. Let it not therefore be a surprise to them, nor any discouragement to any in embracing their doctrine, for the scripture must be fulfilled. It was foretold, Ps. ii. 1, 2, (1.) That the heathen would rage at Christ and his kingdom, and be angry at the attempts to set it up, because that would be the pulling down of the gods of the heathen, and giving a check to the wickedness of the heathen. (2.) That the people would imagine all the things that could be against it, to silence the teachers of it, to discountenance the subjects of it, and to crush all the interests of it. If they prove vain things in the issue, no thanks to those who imagined them. (3.) That the kings of the earth, particularly, would stand up in opposition to the kingdom of Christ, as if they were jealous (though there is no occasion for their being so) that it would interfere with their powers, and intrench upon their prerogatives. The kings of the earth that are most favoured and honoured by divine Providence, and should do most for God, are strangers and enemies to divine grace, and do most against God. (4.) That the rulers would gather together against God and Christ; not only monarchs, that have the power in their single persons, but where the power is in many rulers, councils, and senates, they gather together, to consult and decree against the Lord and against his Christ--against both natural and revealed religion. What is done against Christ, God takes as done against himself. Christianity was not only destitute of the advantage of the countenance and support of kings and rulers (it had neither their power nor their purses), but it was opposed and fought against by them, and they combined to run it down and yet it made its way.

3. Their representation of the present accomplishment of those predictions in the enmity and malice of the rulers against Christ. What was foretold we see fulfilled, v. 27, 28. It is of a truth--it is certainly so, it is too plain to be denied, and in it appears the truth of the prediction that Herod and Pilate, the two Roman governors, with the Gentiles (the Roman soldiers under their command), and with the people of Israel (the rulers of the Jews and the mob that is under their influence), were gathered together in a confederacy against thy holy child Jesus whom thou has anointed. Some copies add another circumstance, en te polei sou taute--in this thy holy city, where, above any place, he should have been welcomed. But herein they do that which thy hand and thy counsel determined before to be done. See here (1.) The wise and holy designs God had concerning Christ. He is here called the child Jesus, as he was called (Luke ii. 27, 43) in his infancy, to intimate that even in his exalted state he is not ashamed of his condescensions for us, and that he continues meek and lowly in heart. In the height of his glory he is the Lamb of God, and the child Jesus. But he is the holy child Jesus (so he was called, Luke i. 35, that holy thing), and thy holy child; the word signifies both a son and a servant, paida sou. He was the Son of God; and yet in the work of redemption he acted as his Father's servant (Isa. xlii. 1), My servant whom I uphold. It was he whom God anointed, both qualified for the undertaking and called to it; and thence he was called the Lord's Christ, v. 26. And this comes in as a reason why they set themselves with so much rage and violence against him, because God had anointed him, and they were resolved not to resign, much less to submit to him. David was envied by Saul, because he was the Lord's anointed. And the Philistines came up to seek David when they heard he was anointed, 2 Sam. v. 17. Now the God that anointed Christ determined what should be done to him, pursuant to that anointing. He was anointed to be a Saviour, and therefore it was determined he should be a sacrifice to make atonement for sin. He must die--therefore he must be slain; yet not by his own hands--therefore God wisely determined before by what hands it should be done. It must be by the hands of those who will treat him as a criminal and malefactor, and therefore it cannot be done by the hands either of angels or of good men; he must therefore be delivered into the hands of sinners as Job was, ch. xvi. 11. And as David was delivered to Shimei to be made a curse (2 Sam. xvi. 11): The Lord has bidden him. God's hand and his counsel determined it--his will, and his wisdom. God's hand, which properly denotes his executive power, is here put for his purpose and decree, because with him saying and doing are not two things, as they are with us. His hand and his counsel always agree; for whatsoever the Lord pleased that did he. Dr. Hammon makes this phrase of God's hand determining it to be an allusion to the high priest's casting lots upon the two goats on the day of atonement (Lev. xvi. 8), in which he lifted up the hand that he happened to have the lot for the Lord in, and that goat on which it fell was immediately sacrificed; and the disposal of this lot was from the Lord, Prov. xvi. 33. Thus God's hand determined what should be done, that Christ should be the sacrifice slain. Or, if I may offer a conjecture, when God's hand is here said to determine, it may be meant, not of God's acting hand, but his writing hand, as Job xiii. 26, Thou writest bitter things against us; and God's decree is said to be that which is written in the scriptures of truth (Dan. x. 21), and in the volume of the book it was written of Christ, Ps. xl. 7. It was God's hand that wrote it, his hand according to his counsel. The commission was given under his hand. (2.) The wicked and unholy instruments that were employed in the executing of this design, though they meant not so, neither did their hearts think so. Herod and Pilate, Gentiles and Jews, who had been at variance with each other, united against Christ. And God's serving his own purposes by what they did was no excuse at all for their malice and wickedness in the doing of it, any more than God's making the blood of the martyrs the seed of the church extenuated the guilt of their bloody persecutors. Sin is not the less evil for God's bringing good out of it, but he is by this the more glorified, and will appear to be so when the mystery of God shall be finished.

4. Their petition with reference to the case at this time. The enemies were gathered together against Christ, and then no wonder that they were so against his ministers: the disciple is not better than his Master, nor must expect better treatment; but, being thus insulted, they pray,

(1.) That God would take cognizance of the malice of their enemies: Now, Lord, behold their threatenings, v. 29. Behold them, as thou art said to behold them in the psalm before quoted (Ps. ii. 4), when they thought to break his bands asunder, and cast away his cords from them; he that sits in heaven laughs at them, and has them in derision; and then the virgin, the daughter of Zion, may despise the impotent menaces even of the great king, the king of Assyria, Isa. xxxvii. 22. And now, Lord; ta nyn there is an emphasis upon the now, to intimate that then is God's time to appear for his people, when the power of their enemies is most daring and threatening. They do not dictate to God what he shall do, but refer themselves to and him, like Hezekiah (Isa. xxxvii. 17): "Open thine eyes, O Lord, and see; thou knowest what they say, thou beholdest mischief and spite (Ps. x. 14); to thee we appeal, behold their threatenings, and either tie their hands or turn their hearts; make their wrath, as far as it is let loose, to praise thee, and the remainder thereof do thou restrain," Ps. lxxvi. 10. It is a comfort to us that if we be unjustly threatened, and bear it patiently, we may make ourselves easy by spreading the case before the Lord, and leaving it with him.

(2.) That God, by his grace, would keep up their spirits, and animate them to go on cheerfully with their work: Grant unto thy servants that with all boldness they may speak thy word, though the priests and rulers have enjoined them silence. Note, In threatening times, our care should not be so much that troubles may be prevented as that we may be enabled to go on with cheerfulness and resolution in our work and duty, whatever troubles we may meet with. Their prayer is not, "Lord, behold their threatenings, and frighten them, and stop their mouths, and fill their faces with shame;" but, "Behold their threatenings, and animate us, open our mouths and fill our hearts with courage." They do not pray, "Lord, give us a fair opportunity to retire from our work, now that it is become dangerous;" but, "Lord, give us grace to go on in our work and not to be afraid of the face of man." Observe, [1.] Those that are sent on God's errands ought to deliver their message with boldness, with all boldness, with all liberty of speech, not shunning to declare the whole counsel of God, whoever is offended; not doubting of what they say, nor of being borne out in saying it. [2.] God is to be sought unto for an ability to speak his word with boldness, and those that desire divine aids and encouragements may depend upon them, and ought to go forth and go on in the strength of the Lord God. [3.] The threatenings of our enemies, that are designed to weaken our hands and drive us off from our work, should rather stir us up to so much the more courage and resolution in our work. Are they daring that fight against Christ? For shame, let not us be sneaking that are for him.

(3.) That God would still give them power to work miracles for the confirmation of the doctrine they preached, which, by the cure of the lame man, they found to contribute very much to their success, and would contribute abundantly to their further progress: Lord, grant us boldness, by stretching forth thy hand to heal. Note, Nothing emboldens faithful ministers more in their work than the tokens of God's presence with them, and a divine power going along with them. They pray, [1.] That God would stretch forth his hand to heal both the bodies and souls of men; else in vain do they stretch forth their hands, either in preaching (Isa. lxv. 2), or in curing, ch. ix. 17. [2.] That signs and wonders might be done by the name of the holy child Jesus, which would be convincing to the people, and confounding to the enemies. Christ had promised them a power to work miracles, for the proof of their commission (Mark xvi. 17, 18); yet they must pray for it; and, though they had it, must pray for the continuance of it. Christ himself must ask, and it shall be given him. Observe, It is the honour of Christ that they aim at in this request, that the wonders might be done by the name of Jesus, the holy child Jesus, and his name shall have all the glory.

IV. The gracious answer God gave to this address, not in word, but in power. 1. God gave them a sign of the acceptance of their prayers (v. 31): When they had prayed (perhaps many of them prayed successively), one by one, according to the rule (1 Cor. xiv. 31), and when they had concluded the work of the day, the place was shaken where they were assembled together; there was a strong mighty wind, such as that when the Spirit was poured out upon them (ch. ii. 1, 2), which shook the house, which was now their house of prayer. This shaking of the place was designed to strike an awe upon them, to awaken and raise their expectations, and to give them a sensible token that God was with them of a truth: and perhaps it was to put them in mind of that prophecy (Hag. ii. 7), I will shake all nations, and will fill this house with glory. This was to show them what reason they had to fear God more, and then they would fear man less. He that shook this place could make the hearts of those who threatened his servants thus to tremble, for he cuts off the spirit of princes, and is terrible to the kings of the earth. The place was shaken, that their faith might be established and unshaken. 2. God gave them greater degrees of his Spirit, which was what they prayed for. Their prayer, without doubt, was accepted, for it was answered: They were all filled with the Holy Ghost, more than ever; by which they were not only encouraged, but enabled to speak the word of God with boldness, and not to be afraid of the proud and haughty looks of men. The Holy Ghost taught them not only what to speak, but how to speak. Those that were endued habitually with the powers of the Holy Ghost had yet occasion for fresh supplies of the Spirit, according as the various occurrences of their service were. They were filled with the Holy Ghost at the bar (v. 8), and now filled with the Holy Ghost in the pulpit, which teaches us to live in an actual dependence upon the grace of God, according as the duty of every day requires; we need to be anointed with fresh oil upon every fresh occasion. As in the providence of God, so in the grace of God, we not only in general live, and have our being, but move in every particular action, ch. xvii. 28. We have here an instance of the performance of that promise, that God will give the Holy Spirit to those that ask him (Luke xi. 13), for it was in answer to prayer that they were filled with the Holy Ghost: and we have also an example of the improvement of that gift, which is required of all on whom it is bestowed; have it and use it, use it and have more of it. When they were filled with the Holy Ghost, they spoke the word with all boldness; for the ministration of the Spirit is given to every man, to profit withal. Talents must be traded with, not buried. When they find the Lord God help them by his Spirit, they know they shall not be confounded, Isa. l. 7.
Adam Clarke: Commentary on the Bible - 1831
4:23: They went to their own company - This was properly the first persecution that had been raised up against the Church since the resurrection of Christ; and as the rest of the disciples must have known that Peter and John had been cast into prison, and that they were to be examined before the sanhedrin, and knowing the evil disposition of the rulers toward their brethren, they doubtless made joint supplication to God for their safety. In this employment it is likely Peter and John found them on their return from the council, and repeated to them all their treatment, with the threats of the chief priests and elders.
Albert Barnes: Notes on the Bible - 1834
4:23: Their own company - They joined the other apostles and Christians, Act 2:44-45.
And reported ... - It doubtless became a subject of interesting inquiry what they should do in this case. They had been threatened by the highest authority of the nation, and commanded not to preach again in the name of Jesus. Whether they should obey them and be silent, or whether they should leave Jerusalem and preach elsewhere, could not but be an interesting subject of inquiry, and they very properly sought the counsel of their brethren, and looked to God for direction, an example which all should follow who are exposed to persecution, or who are in any perplexity about the path of duty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:23: they: Act 1:13, Act 1:14, Act 2:44-46, Act 12:11, Act 12:12, Act 16:40; Psa 16:3, Psa 42:4, Psa 119:63; Pro 13:20; Mal 3:16; Co2 6:14-17
Geneva 1599
4:23 (9) And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.
(9) The apostles share their troubles with the congregation.
John Gill
4:23 And being let go,.... Or dismissed from custody, by the order of the sanhedrim:
they went to their own company; or "to their own men", as the Ethiopic version reads; or "to their own brethren", as the Syriac; either to the other ten apostles; or to the hundred and twenty, who first met together; or the whole multitude of them that believed, Acts 4:32 the eight thousand that had been added to them, the whole church. Saints love to be together, and delight in the company of each other; and especially when they have anything to communicate, that may be for their mutual good, or for the honour of God:
and reported all that the chief priests and elders had said unto them; what commands and injunctions they had lain upon them, and what threatenings they had given them, and, no doubt likewise, what answers they had returned to them.
Robert Jamieson, A. R. Fausset and David Brown
4:23 PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES--THEY ENGAGE IN PRAYER--THE ASTONISHING ANSWER AND RESULTS. (Acts 4:23-37)
being let go, they went to their own company--Observe the two opposite classes, representing the two interests which were about to come into deadly conflict.
4:244:24: Եւ նոցա լուեալ, ամբարձին զձայնս իւրեանց առ Աստուա՛ծ՝ եւ ասեն. Դո՛ւ Տէր Աստուած՝ որ արարեր զերկինս եւ զերկիր՝ եւ զծով եւ զամենայն որ ՚ի նոսա[2170]. [2170] Ոմանք. Դո՛ւ ես Տէր Աստուած։
24. Եւ նրանք լսելով՝ իրենց ձայնը բարձրացրին առ Աստուած ու ասացին. «Դո՛ւ, Տէ՛ր Աստուած, որ ստեղծեցիր երկինքն ու երկիրը եւ ծովը եւ այն ամէնը, ինչ նրանց մէջ կայ,
24 Անոնք ալ երբ լսեցին, միաբանութեամբ ձայներնին Աստուծոյ վերցուցին՝ ըսելով. «Ո՛վ Տէր, դուն ես Աստուածը, որ երկինքը ու երկիրը եւ ծովը ու բոլոր անոնց մէջ եղածները ստեղծեցիր,
Եւ նոցա լուեալ [18]ամբարձին զձայնս իւրեանց առ Աստուած եւ ասեն. Դու, Տէր [19]Աստուած, որ արարեր զերկինս եւ զերկիր եւ զծով եւ զամենայն որ ի նոսա:

4:24: Եւ նոցա լուեալ, ամբարձին զձայնս իւրեանց առ Աստուա՛ծ՝ եւ ասեն. Դո՛ւ Տէր Աստուած՝ որ արարեր զերկինս եւ զերկիր՝ եւ զծով եւ զամենայն որ ՚ի նոսա[2170].
[2170] Ոմանք. Դո՛ւ ես Տէր Աստուած։
24. Եւ նրանք լսելով՝ իրենց ձայնը բարձրացրին առ Աստուած ու ասացին. «Դո՛ւ, Տէ՛ր Աստուած, որ ստեղծեցիր երկինքն ու երկիրը եւ ծովը եւ այն ամէնը, ինչ նրանց մէջ կայ,
24 Անոնք ալ երբ լսեցին, միաբանութեամբ ձայներնին Աստուծոյ վերցուցին՝ ըսելով. «Ո՛վ Տէր, դուն ես Աստուածը, որ երկինքը ու երկիրը եւ ծովը ու բոլոր անոնց մէջ եղածները ստեղծեցիր,
zohrab-1805▾ eastern-1994▾ western am▾
4:2424: Они же, выслушав, единодушно возвысили голос к Богу и сказали: Владыко Боже, сотворивший небо и землю и море и всё, что в них!
4:24  οἱ δὲ ἀκούσαντες ὁμοθυμαδὸν ἦραν φωνὴν πρὸς τὸν θεὸν καὶ εἶπαν, δέσποτα, σὺ ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς,
4:24. οἱ (The-ones) δὲ (moreover) ἀκούσαντες ( having-heard ) ὁμοθυμαδὸν (passioned-along) ἦραν (they-lifted) φωνὴν (to-a-sound) πρὸς (toward) τὸν (to-the-one) θεὸν (to-a-Deity) καὶ (and) εἶπαν (they-said,"Δέσποτα, (Lord,"σὺ (thou) ὁ (the-one) ποιήσας ( having-done-unto ) τὸν ( to-the-one ) οὐρανὸν ( to-a-sky ) καὶ ( and ) τὴν ( to-the-one ) γῆν ( to-a-soil ) καὶ ( and ) τὴν ( to-the-one ) θάλασσαν ( to-a-sea ) καὶ ( and ) πάντα ( to-all ) τὰ ( to-the-ones ) ἐν ( in ) αὐτοῖς , ( unto-them ,"
4:24. qui cum audissent unianimiter levaverunt vocem ad Deum et dixerunt Domine tu qui fecisti caelum et terram et mare et omnia quae in eis suntWho having heard it, with one accord lifted up their voice to God and said: Lord, thou art he that didst make heaven and earth, the sea and all things that are in them.
24. And they, when they heard it, lifted up their voice to God with one accord, and said, O Lord, thou that didst make the heaven and the earth and the sea, and all that in them is:
4:24. And when they had heard it, with one accord, they lifted up their voice to God, and they said: “Lord, you are the One who made heaven and earth, the sea and all that is in them,
4:24. And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou [art] God, which hast made heaven, and earth, and the sea, and all that in them is:
And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou [art] God, which hast made heaven, and earth, and the sea, and all that in them is:

24: Они же, выслушав, единодушно возвысили голос к Богу и сказали: Владыко Боже, сотворивший небо и землю и море и всё, что в них!
4:24  οἱ δὲ ἀκούσαντες ὁμοθυμαδὸν ἦραν φωνὴν πρὸς τὸν θεὸν καὶ εἶπαν, δέσποτα, σὺ ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς,
4:24. qui cum audissent unianimiter levaverunt vocem ad Deum et dixerunt Domine tu qui fecisti caelum et terram et mare et omnia quae in eis sunt
Who having heard it, with one accord lifted up their voice to God and said: Lord, thou art he that didst make heaven and earth, the sea and all things that are in them.
4:24. And when they had heard it, with one accord, they lifted up their voice to God, and they said: “Lord, you are the One who made heaven and earth, the sea and all that is in them,
4:24. And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou [art] God, which hast made heaven, and earth, and the sea, and all that in them is:
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
24-27: "Единодушно... сказали..." Вероятно, один кто-либо из присутствовавших, может быть, Петр, был выразителем молитвенных чувств верующих, которые, повторяя в себе слова его молитвы, делали ее, таким образом, единодушною молитвою целого общества (ср. I:24).

В основу молитвы положено изречение II псалма Давидова, в котором с евангельскою наглядностью изображается восстание царей и князей народных против Мессии и Самого Пославшего Его, что и случилось при осуждении и распятии Иисуса. Так как апостолы продолжали дело Мессии, то и настоящее восстание на них являлось точно так же восстанием "на Господа и на Христа Его", почему и вызывало молитву об их защите и укреплении. "Они приводят пророчество, как бы требуя от Бога исполнения обещания и вместе утешая себя тем, что враги их замышляют все тщетное. Таким образом, слова их значат: приведи все это к концу и покажи, что они замышляли тщетное". (Злат., ср. Феофил. ).

Принадлежность приводимого псалма Давиду не видна из надписания самого псалма, но, вероятно, указывается здесь апостолами в силу предания.

"Помазанного тобою...", on ecrisaV... точнее слав.: "которого ты помазал..." Это последовало в крещении Его, при сошествии на Него Св. Духа.
Adam Clarke: Commentary on the Bible - 1831
4:24: Lord, thou art God - Δεσποτα, συ ὁ Θεος, Thou God art the sovereign Lord. Thy rule is universal, and thy power unlimited; for thou hast the heaven and its glories, the earth and the sea, and their endlessly varied and numerous inhabitants, under thy direction and control.
Albert Barnes: Notes on the Bible - 1834
4:24: They lifted up their voice - To lift up the voice, among the Hebrews, was a phrase denoting either an "address" to the people Jdg 9:7, or a phrase expressive of "weeping" Gen 29:11; Jdg 2:4; Rut 1:9; Sa1 24:16, or of "prayer." To lift up the voice to God means simply they prayed to Him.
With one accord - Unitedly. Properly, with one mind or purpose. See notes on Act 1:14. The union of the early Christians is often noticed in the Acts of the Apostles. Thus far, there was no jar or dissension in their society, and everything has the appearance of the most entire affection and confidence.
Lord - Greek: Δέσποτα Despota - "Despota." From this word is derived the word "despot." This is not the usual word employed by which to address God. The word commonly translated "Lord" is Κυρίος Kurios. The word used here denotes "one who rules over others," and was applied to the highest magistrate or officer. It denotes "authority; power; absoluteness in ruling." It is a word denoting more authority in ruling than the other. That more commonly denotes a property in a thing; this denotes "absolute rule." It is applied to God in Luk 2:29; Rev 6:10; Jde 1:4; to Jesus Christ, Pe2 2:1; to masters, Ti1 6:1; Tit 2:9; Pe1 2:18; to husbands, Pe1 3:6; and to a possessor or owner, Ti2 2:21.
Thou art God - This ascription of praise seems to have been designed to denote their sense of his power to deliver them, and of his right to dispose of them. They were employed in his service; they were encompassed with dangers; and they acknowledged him as their God, who had made all things, and who had an entire right to direct, and to dispose of them for his own glory. In times of danger and perplexity we should remember that God has a right to do with us as he pleases; and we should go cheerfully, and commit ourselves into his hands.
Which hast made ... - Gen. 1: This passage is taken directly from Psa 146:6. Compare Rev 14:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:24: they: Act 16:25; Psa 55:16-18, Psa 62:5-8, Psa 69:29, Psa 69:30, Psa 109:29-31; Jer 20:13; Luk 6:11, Luk 6:12; Co2 1:8-11; Th1 5:16-18; Ti2 4:17, Ti2 4:18
Lord: Kg2 19:15, Kg2 19:19; Neh 9:6; Psa 146:5; Isa 51:12; Jer 10:10-12, Jer 32:17
Geneva 1599
4:24 (10) And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou [art] God, which hast made heaven, and earth, and the sea, and all that in them is:
(10) We should neither be afraid of the threats of our enemies, neither yet foolishly condemn their rage and madness against us: but we have to set against their force and malice an earnest thinking upon the power and good will of God (both which we manifestly behold in Christ) and so flee to the aid and assistance of our Father.
John Gill
4:24 And when they heard that,.... The whole of the report the apostles made; and which they heard with patience, and without making any unworthy reflections upon the sanhedrim; and being, on the one hand, not over much terrified, and cast down, and, on the other hand, not sluggish, careless, and secure; they betake themselves, not to plots, conspiracies, and seditions; nor to arms to defend and avenge themselves, though their numbers were large; but to prayer, that they might not be deterred by threatenings, from speaking boldly the word of the Lord:
they lift up their voice to God with one accord; being inspired by the Holy Ghost, they not only agreed in the matter of their petitions, which agreement is of great avail with God; for whatever two or more agree in to ask of God, shall be given to them; but also in the very words which were vocally expressed by them, and that in a very loud and sonorous way, to signify the vehemency and ardour of their minds and affections:
and said, Lord, thou art God; or, as in one of Beza's copies, "Lord our God"; or, as in the Ethiopic version, "Lord, thou art our God"; addressing God, the Father of Christ, as appears from Acts 4:27 as their own God, their covenant God and Father in Christ, from whom they might hope for help, and in whom they might expect safety, and every supply of grace:
which hast made heaven and earth, and the sea, and all that in them is; and which is a full proof of the omnipotence of God; an attribute of singular use to the saints in distressed circumstances; for what is it he cannot do, who made all things that are? and what is it he will not do for his saints, for the accomplishment of his purposes, the making good of his covenant and promises, the fulfilment of prophecies; the good of his people, and the glory of his name?
John Wesley
4:24 The sense is, Lord, thou hast all power. And thy word is fulfilled. Men do rage against thee: but it is in vain.
Robert Jamieson, A. R. Fausset and David Brown
4:24 they lifted up their voice--the assembled disciples, on hearing Peter's report.
with one accord--the breasts of all present echoing every word of this sublime prayer.
Lord--(See on Lk 2:29). Applied to God, the term expresses absolute authority.
God which hast made heaven and earth--against whom, therefore, all creatures are powerless.
4:254:25: որ ՚ի բերանոյ հօր մերոյ Դաւթի ծառայի քոյ խօսեցար եւ ասացեր, ՚ի ձեռն Հոգւոյն Սրբոյ. Զմէ՛ խռովեցան հեթանոսք՝ եւ ժողովուրդք խորհեցան սնոտիս[2171]. [2171] Բազումք. Ծառայի քո ՚ի ձեռն Հոգւոյն Սրբոյ ասացեր... խորհեցան ՚ի սնոտիս։
25. Սուրբ Հոգու միջոցով մեր հօր՝ Դաւթի՝ քո ծառայի բերանով ասացիր. «Ինչո՞ւ խռովուեցին հեթանոսները, եւ ժողովուրդները սին բաների մասին խորհեցին.
25 Որ քու ծառայիդ Դաւիթին բերնով խօսեցար. ‘Ինչո՞ւ հեթանոսները խռովութիւն ըրին ու ժողովուրդները պարապ բաներ մտածեցին.
որ ի բերանոյ [20]հօր մերոյ`` Դաւթի ծառայի քո` [21]ի ձեռն Հոգւոյն Սրբոյ`` ասացեր. Զմէ՞ խռովեցան հեթանոսք, եւ ժողովուրդք խորհեցան սնոտիս:

4:25: որ ՚ի բերանոյ հօր մերոյ Դաւթի ծառայի քոյ խօսեցար եւ ասացեր, ՚ի ձեռն Հոգւոյն Սրբոյ. Զմէ՛ խռովեցան հեթանոսք՝ եւ ժողովուրդք խորհեցան սնոտիս[2171].
[2171] Բազումք. Ծառայի քո ՚ի ձեռն Հոգւոյն Սրբոյ ասացեր... խորհեցան ՚ի սնոտիս։
25. Սուրբ Հոգու միջոցով մեր հօր՝ Դաւթի՝ քո ծառայի բերանով ասացիր. «Ինչո՞ւ խռովուեցին հեթանոսները, եւ ժողովուրդները սին բաների մասին խորհեցին.
25 Որ քու ծառայիդ Դաւիթին բերնով խօսեցար. ‘Ինչո՞ւ հեթանոսները խռովութիւն ըրին ու ժողովուրդները պարապ բաներ մտածեցին.
zohrab-1805▾ eastern-1994▾ western am▾
4:2525: Ты устами отца нашего Давида, раба Твоего, сказал Духом Святым: что мятутся язычники, и народы замышляют тщетное?
4:25  ὁ τοῦ πατρὸς ἡμῶν διὰ πνεύματος ἁγίου στόματος δαυὶδ παιδός σου εἰπών, ἱνατί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά;
4:25. ὁ (the-one) τοῦ (of-the-one) πατρὸς (of-a-father) ἡμῶν (of-us) διὰ (through) πνεύματος (of-a-currenting-to) ἁγίου (of-hallow-belonged) στόματος (of-a-mouth) Δαυεὶδ (of-a-Daueid) παιδός (of-a-child) σου (of-thee) εἰπών (having-had-said," Ἵνα ( So ) τί ( to-what-one ) ἐφρύαξαν ( they-snorted ," ἔθνη ( nations ," καὶ ( and ) λαοὶ ( peoples ) ἐμελέτησαν ( they-concerned-unto ) κενά ; ( to-empty ?"
4:25. qui Spiritu Sancto per os patris nostri David pueri tui dixisti quare fremuerunt gentes et populi meditati sunt inaniaWho, by the Holy Ghost, by the mouth of our father David, thy servant, hast said: Why did the Gentiles rage: and the people meditate vain things?
25. who by the Holy Ghost, the mouth of our father David thy servant, didst say, Why did the Gentiles rage, And the peoples imagine vain things?
4:25. who, by the Holy Spirit, through the mouth of our father David, your servant, said: ‘Why have the Gentiles been seething, and why have the people been pondering nonsense?
4:25. Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things?
Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things:

25: Ты устами отца нашего Давида, раба Твоего, сказал Духом Святым: что мятутся язычники, и народы замышляют тщетное?
4:25  ὁ τοῦ πατρὸς ἡμῶν διὰ πνεύματος ἁγίου στόματος δαυὶδ παιδός σου εἰπών, ἱνατί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά;
4:25. qui Spiritu Sancto per os patris nostri David pueri tui dixisti quare fremuerunt gentes et populi meditati sunt inania
Who, by the Holy Ghost, by the mouth of our father David, thy servant, hast said: Why did the Gentiles rage: and the people meditate vain things?
4:25. who, by the Holy Spirit, through the mouth of our father David, your servant, said: ‘Why have the Gentiles been seething, and why have the people been pondering nonsense?
4:25. Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things?
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
4:25: By the mouth of thy servant David hast said - Several add, but impertinently, δια πνευματος ἁγιου, by the Holy Spirit; but it is sufficient that God has said it; and thugs we find that David spoke by the inspiration of God; and that the second Psalm relates to Jesus Christ, and predicts the vain attempts made by Jewish and heathen powers to suppress Christianity.
Albert Barnes: Notes on the Bible - 1834
4:25: Who by the mouth ... - , Psa 2:1-2. This is a strong, solemn testimony to the inspiration of David. It is a declaration of the apostles, made in solemn prayer, that God himself spake by the mouth of David. This is the second part of their prayer. In the first, they acknowledge the right of God to rule; in this, they appeal to a prophecy; they plead that this was a thing foretold; and as God had foreseen it and foretold it, they appealed to him to protect them. The times of tumult and opposition which had been foreseen, as about to attend the introduction of the gospel, had now come. They inferred, therefore, that Jesus was the Messiah; and as God had designed to establish his kingdom, they appealed to him to aid and protect them in this great work. This passage is taken from Psa 2:1-2, and is an exact quotation from the Septuagint. This proves that the Psalm had reference to the Messiah. Thus, it was manifestly understood by the Jews; and the authority of the apostles settles the question. The Psalm was composed by David, but on what occasion is not known; nor is it material to our present purpose. It has been a matter of inquiry whether it referred to the Messiah primarily, or only in a secondary sense. Grotius supposes that it was composed by David when exposed to the hostility of the Assyrians, the Moabites, Philistines, Amalekites, etc.; and that, in the midst of his dangers, he sought consolation in the purpose of God to establish him and his kingdom. But the more probable opinion is, that it referred directly and solely to the Messiah.
Why did the heathen - The nations which were not Jews. This refers, doubtless, to the opposition which would be made to the spread of Christianity, and not merely to the opposition made to the Messiah himself, and to the act of putting him to death.
Rage - This word refers to the excitement and tumult of a multitude; not a settled plan, but rather the heated and disorderly conduct of a mob. It means that the progress of the gospel would encounter tumultuous opposition, and that the excited nations would rush violently to put it down and destroy it.
And the people - The expression "the people" does not refer to a class of people different essentially from the pagan. The "pagan," Hebrew and Greek, "the nations," refer to people as organized into communities; the expression the people is used to denote the same persons without respect to their being so organized. The Hebrews were in the habit, in their poetry, of expressing the same idea essentially in parallel members of a sentence; that is, the last member of a sentence or verse expressed the same idea, with some slight variation, as the former. (See Lowth on the sacred poetry of the Hebrews.)
Imagine - The word "imagine" does not quite express the force of the original. The Hebrew and the Greek both convey the idea of meditating, thinking, purposing. It means that they employed "thought," "plan," "purpose," in opposing the Messiah.
Vain things - The word used here κενά kena is a literal translation of the Hebrew רק rē yq, and means usually "empty," as a vessel. which is not filled; then "useless," or what amounts to nothing, etc. Here it means that they devised a plan which turned out to be vain or ineffectual. They attempted an opposition to the Messiah which could not succeed. God would establish his kingdom in spite of their plans to oppose it. Their efforts were vain because they were not strong enough to oppose God; because he had purposed to establish the kingdom of his Son; and because he could overrule even their opposition to advance his cause.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:25: by: Act 1:16, Act 2:30
Why: Psa 2:1-6
John Gill
4:25 Who by the mouth of thy servant David has said,.... In Ps 2:1 from whence we learn, that that psalm, though it is without a title, and does not bear David's name, yet is one of his and so Kimchi says, that David composed it at the beginning of his reign; though Aben Ezra thinks, that it was composed by one of the singers for him, on the day he was anointed; yet he afterwards seems to doubt of it, and on Ps 2:7 says, they are the words of David, or the words of the singer. And certain it is, that in the apostles' time this psalm was reckoned to be David's by the Jews in common; and therefore they speak of it as such: and it was the sense of the ancient doctors of the synagogue, that this psalm is to be understood of the Messiah. Jarchi says, our Rabbins expound the business (of this psalm) concerning the King Messiah; and Kimchi observes, that there are some that interpret this psalm of Gog and Magog (k), and the Messiah, or anointed, that is the King Messiah; though one of these writers was of opinion, that it is best to understand it of David himself; and Aben Ezra says, that it was composed either for David, or for the Messiah, and to understand it of the Messiah, the thing is more clear. The verses Ps 2:7 are particularly applied to the Messiah in some of their most ancient writings (l), and also in modern ones (m), as is Ps 2:2 to Messiah ben Joseph (n): and indeed the whole psalm belongs to the Messiah, as appears from the express mention of him, and the vain attempts of the kings of the earth against him; from the decree and resolution of God to make and declare him king of Zion, notwithstanding their utmost efforts; from his having the Gentiles for his inheritance, which is true of no other; and especially from that reverence, adoration, and worship, which were to be given to him, and that trust and confidence to be placed in him, which can by no means agree with David, nor with any mere creature. The Syriac version reads, "who in the Holy Ghost, by the mouth", &c. and so read Beza's most ancient copy, and five other manuscripts of his; and the Vulgate Latin, and Ethiopic versions, read, "who in the Holy Ghost, by the mouth of our father David", &c. and the Alexandrian copy, but does not seem to be a genuine reading; since the Jews were not used to call David, but Abraham, their father; nor is it, with propriety, expressed, that God the Father said in, or by the Spirit, what follows,
why did the Heathen rage, and the people imagine vain things? that is, the Gentiles, and the people of the Jews, Pilate, and his council, with the Roman soldiers, and the Jewish sanhedrim, with the common people; who raged against Christ, seized him in a furious manner, led him as a malefactor, and hurried him from bar to bar, in a tumultuous way, and with great noise and clamour urged the crucifixion of him; nor did their rage cease until they had put him to death: yet it was a vain thing in them to imagine he should be held under the power of death; or that this would put a stop to the spread of his doctrine, and the enlargement of his kingdom and interest; since he rose from the dead, as a triumphant conqueror, over all his enemies, and pouring forth his Spirit, in an extraordinary way, he spread his Gospel, and his glory throughout the earth.
(k) Vid. T. Bab. Avoda Zara, fol 3. 2. (l) Zohar in Numb. fol. 82. 2. Bereshit Rabba, sect. 44. fol. 38. 4. & T. Bab. Succa, fol. 52. 1. (m) Maimon. in Misn. Sanhedrin, c. 11. sect. 1. Abarbinel Mashmiah, Jeshua, fol. 37. 4. & 38. 1. (n) Pirke Eliezer, c. 19.
John Wesley
4:25 Ps 2:1.
Robert Jamieson, A. R. Fausset and David Brown
4:25 by the mouth of . . . David--to whom the Jews ascribed the second Psalm, though anonymous; and internal evidence confirms it. David's spirit sees with astonishment "the heathen, the people, the kings and princes of the earth," in deadly combination against the sway of Jehovah and His Anointed (his Messiah, or Christ), and asks "why" it is. This fierce confederacy our praying disciples see in full operation, in the "gathering together of Herod and Pilate, the Gentiles (the Roman authority), and the people of Israel, against God's holy Child ('Servant') Jesus." (See on Acts 3:13). The best ancient copies read, after "were gathered together," "in this city," which probably answers to "upon my holy hill of Zion," in the Ps 2:6.
4:264:26: յանդիման եղեն թագաւորք երկրի, եւ իշխանք ժողովեցան ՚ի միասին վասն Տեառն եւ վասն Օծելոյ նորա։
26. երկրի թագաւորները իրար մօտ եկան, եւ ժողովրդի իշխանները միասին հաւաքուեցին Տիրոջ եւ նրա Օծեալի դէմ»:
26 Երկրի թագաւորները պատրաստ կայնեցան եւ իշխանները մէկտեղ ժողվուեցան Տէրոջը դէմ եւ անոր Օծեալին դէմ’։
յանդիման եղեն թագաւորք երկրի եւ իշխանք ժողովեցան ի միասին վասն Տեառն եւ վասն Օծելոյ նորա:

4:26: յանդիման եղեն թագաւորք երկրի, եւ իշխանք ժողովեցան ՚ի միասին վասն Տեառն եւ վասն Օծելոյ նորա։
26. երկրի թագաւորները իրար մօտ եկան, եւ ժողովրդի իշխանները միասին հաւաքուեցին Տիրոջ եւ նրա Օծեալի դէմ»:
26 Երկրի թագաւորները պատրաստ կայնեցան եւ իշխանները մէկտեղ ժողվուեցան Տէրոջը դէմ եւ անոր Օծեալին դէմ’։
zohrab-1805▾ eastern-1994▾ western am▾
4:2626: Восстали цари земные, и князи собрались вместе на Господа и на Христа Его.
4:26  παρέστησαν οἱ βασιλεῖς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ.
4:26. παρέστησαν ( They-stood-beside ," οἱ ( the-ones ) βασιλεῖς ( rulers-of ) τῆς ( of-the-one ) γῆς ( of-a-soil ," καὶ ( and ) οἱ ( the-ones ) ἄρχοντες ( firstings ) συνήχθησαν ( they-were-led-together ) ἐπὶ ( upon ) τὸ ( to-the-one ) αὐτὸ ( to-it ) κατὰ ( down ) τοῦ ( of-the-one ) κυρίου ( of-Authority-belonged ) καὶ ( and ) κατὰ ( down ) τοῦ ( of-the-one ) χριστοῦ ( of-Anointed ) αὐτοῦ . ( of-it )
4:26. adstiterunt reges terrae et principes convenerunt in unum adversus Dominum et adversus Christum eiusThe kings of the earth stood up: and the princes assembled together against the Lord and his Christ.
26. The kings of the earth set themselves in array, And the rulers were gathered together, Against the Lord, and against his Anointed:
4:26. The kings of the earth have stood up, and the leaders have joined together as one, against the Lord and against his Christ.’
4:26. The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ.
The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ:

26: Восстали цари земные, и князи собрались вместе на Господа и на Христа Его.
4:26  παρέστησαν οἱ βασιλεῖς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ.
4:26. adstiterunt reges terrae et principes convenerunt in unum adversus Dominum et adversus Christum eius
The kings of the earth stood up: and the princes assembled together against the Lord and his Christ.
4:26. The kings of the earth have stood up, and the leaders have joined together as one, against the Lord and against his Christ.’
4:26. The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:26: Against the Lord and against his Christ - Κατα του Χριστου αυτου should be translated, against his Anointed, because it particularly agrees with ὁν εχρισας, whom thou hast Anointed, in the succeeding verse.
Albert Barnes: Notes on the Bible - 1834
4:26: The kings of the earth - The Psalmist specifies more particularly that kings and rulers would be opposed to the Messiah. This had occurred already by the opposition made to the Messiah by the rulers of the Jewish people, and it would be still more evinced by the opposition of princes and kings as the gospel spread among the nations.
Stood up - The word used here παρίστημι paristē mi commonly means "to present oneself, or to stand forth, for the purpose of aiding, counseling," etc. But here it means that they "rose," or "presented themselves," to evince their opposition. They stood opposed to the Messiah, and offered resistance to him.
The rulers - This is another instance of the Hebrew parallelism. The word does not denote another class of people from kings, but expresses the same idea in another form, or in a more general manner, meaning that all classes of persons in authority would be opposed to the gospel.
Were gathered together - Hebrew, consulted together; were united in a consultation. The Greek implies that they were assembled for the purpose of consultation.
Against the Lord - In the Hebrew, "against Yahweh." This is the special name which is given in the Scriptures to God. They rose against his plan of appointing a Messiah, and against the Messiah whom he had chosen.
Against his Christ - Hebrew, against his Messiah, or his Anointed. See the notes on Mat 1:1. This is one of the places where the word "Messiah" is used in the Old Testament. The word occurs in about 40 places, and is commonly translated "his anointed," and is applied to kings. The direct reference of the word to the Messiah in the Old Testament is not frequent. This passage implies that opposition to the Messiah is opposition to Yahweh. And this is uniformly supposed in the sacred Scriptures. He that is opposed to Christ is opposed to God. He that neglects him neglects God. He that despises him despises God, Mat 10:40; Mat 18:5; Joh 12:44-45; Luk 10:16, "He that despiseth me, despiseth him that sent me." The reasons of this are:
(1) That the Messiah is "the brightness of the Father's glory, and the express image of his person," Heb 1:3.
(2) he is equal with the Father, possessing the same attributes and the same power, Joh 1:1; Phi 2:6.
(3) he is appointed by God to this great work of saving people. To despise him, or to oppose him, is to despise and oppose him who appointed him to this work, to contemn his counsels, and to set him at naught.
(4) his work is dear to God. It has engaged his thoughts. It has been approved by him. His mission has been confirmed by the miraculous power of the Father, and by every possible manifestation of his approbation and love. To oppose the Messiah is, therefore, to oppose what is dear to the heart of God, and which has long been the object of his tender solicitude. It follows from this, that they who neglect the Christian religion are exposing themselves to the displeasure of God, and endangering their everlasting interests. No man is safe who opposes God; and no man can have evidence that God will approve him who does not embrace the Messiah, whom He has appointed to redeem the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:26: kings: Psa 83:2-8; Joe 3:9-14; Rev 17:12-14, Rev 17:17, Rev 19:16-21
against his: Rev 11:15, Rev 12:10
John Gill
4:26 The kings of the earth stood up,.... Herod Antipas, tetrarch of Galilee, sometimes called a king, Mk 6:14 and Pilate the Roman governor, who represented his master Caesar; these stood, or rose up in an hostile manner, and set themselves against, and opposed themselves to the Messiah, Jesus of Nazareth:
and the rulers were gathered together; the Jewish rulers, Annas, Caiaphas, and the rest of the members of the sanhedrim, who met together more than once; and particularly at the high priest's palace, to consult how they should take Jesus and put him to death; and who also gathered together at the same place, when he was taken, to arraign, examine, and condemn him. And this opposition, and these conspiracies and consultations, were
against the Lord: Jehovah, the Father of Christ, who sent him, and anointed him; so that what was done against Christ, was done against the Lord, their views and designs, their interest and glory, being the same:
and against his Christ; or anointed one, who was anointed by him, with the Holy Ghost, from his birth, and at his baptism, to be prophet, priest, and King.
4:274:27: Ժողովեցա՛ն արդարեւ ՚ի քաղաքիս յայսմիկ ՚ի վերայ սրբոյ Որդւո՛յ քոյ Յիսուսի՝ զոր օծերն, Հերովդէս եւ Պոնտոս Պիղա՛տոս՝ ազգօք եւ ժողովրդօք Իսրայէլի[2172], [2172] Ոմանք. Եւ Պոնտիոս Պիղա՛՛... ժողովրդովք Իսրայէլի։
27. Արդարեւ, քո սուրբ Որդու՝ Յիսուսի դէմ, որին դու օծեցիր, այս քաղաքում հաւաքուեցին Հերովդէսը եւ Պոնտիոս Պիղատոսը՝ հեթանոսների եւ Իսրայէլի ժողովուրդների հետ,
27 Քանզի արդարեւ [այս քաղաքին մէջ] հաւաքուեցան քու սուրբ Որդիիդ Յիսուսին վրայ, որ դուն օծեցիր, Հերովդէս եւ Պոնտացի Պիղատոս, ազգերուն հետ ու Իսրայէլի ժողովուրդներուն հետ,
Ժողովեցան արդարեւ ի քաղաքիս յայսմիկ ի վերայ սրբոյ Որդւոյ քո Յիսուսի զոր օծերն` Հերովդէս եւ Պոնտիոս Պիղատոս ազգօք եւ ժողովրդովք Իսրայելի:

4:27: Ժողովեցա՛ն արդարեւ ՚ի քաղաքիս յայսմիկ ՚ի վերայ սրբոյ Որդւո՛յ քոյ Յիսուսի՝ զոր օծերն, Հերովդէս եւ Պոնտոս Պիղա՛տոս՝ ազգօք եւ ժողովրդօք Իսրայէլի[2172],
[2172] Ոմանք. Եւ Պոնտիոս Պիղա՛՛... ժողովրդովք Իսրայէլի։
27. Արդարեւ, քո սուրբ Որդու՝ Յիսուսի դէմ, որին դու օծեցիր, այս քաղաքում հաւաքուեցին Հերովդէսը եւ Պոնտիոս Պիղատոսը՝ հեթանոսների եւ Իսրայէլի ժողովուրդների հետ,
27 Քանզի արդարեւ [այս քաղաքին մէջ] հաւաքուեցան քու սուրբ Որդիիդ Յիսուսին վրայ, որ դուն օծեցիր, Հերովդէս եւ Պոնտացի Պիղատոս, ազգերուն հետ ու Իսրայէլի ժողովուրդներուն հետ,
zohrab-1805▾ eastern-1994▾ western am▾
4:2727: Ибо поистине собрались в городе сем на Святаго Сына Твоего Иисуса, помазанного Тобою, Ирод и Понтий Пилат с язычниками и народом Израильским,
4:27  συνήχθησαν γὰρ ἐπ᾽ ἀληθείας ἐν τῇ πόλει ταύτῃ ἐπὶ τὸν ἅγιον παῖδά σου ἰησοῦν, ὃν ἔχρισας, ἡρῴδης τε καὶ πόντιος πιλᾶτος σὺν ἔθνεσιν καὶ λαοῖς ἰσραήλ,
4:27. συνήχθησαν ( They-were-led-together ) γὰρ (therefore) ἐπ' (upon) ἀληθείας (of-an-un-secluding-of) ἐν (in) τῇ (unto-the-one) πόλει (unto-a-city) ταύτῃ (unto-the-one-this) ἐπὶ (upon) τὸν (to-the-one) ἅγιον (to-hallow-belonged) παῖδά (to-a-child) σου (of-thee) Ἰησοῦν, (to-an-Iesous," ὃν ( to-which ) ἔχρισας , ( thou-anointed ,"Ἡρῴδης (a-Herodes) τε (also) καὶ (and) Πόντιος (a-Pontios) Πειλᾶτος (a-Peilatos) σὺν (together) ἔθνεσιν ( unto-nations ) καὶ (and) λαοῖς ( unto-peoples ) Ἰσραήλ, (of-an-Israel,"
4:27. convenerunt enim vere in civitate ista adversus sanctum puerum tuum Iesum quem unxisti Herodes et Pontius Pilatus cum gentibus et populis IsrahelFor of a truth there assembled together in this city against thy holy child Jesus, whom thou hast anointed, Herod, and Pontius Pilate, with the Gentiles and the people of Israel,
27. for of a truth in this city against thy holy Servant Jesus, whom thou didst anoint, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, were gathered together,
4:27. For truly Herod and Pontius Pilate, with the Gentiles and the people of Israel, joined together in this city against your holy servant Jesus, whom you anointed
4:27. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,
For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together:

27: Ибо поистине собрались в городе сем на Святаго Сына Твоего Иисуса, помазанного Тобою, Ирод и Понтий Пилат с язычниками и народом Израильским,
4:27  συνήχθησαν γὰρ ἐπ᾽ ἀληθείας ἐν τῇ πόλει ταύτῃ ἐπὶ τὸν ἅγιον παῖδά σου ἰησοῦν, ὃν ἔχρισας, ἡρῴδης τε καὶ πόντιος πιλᾶτος σὺν ἔθνεσιν καὶ λαοῖς ἰσραήλ,
4:27. convenerunt enim vere in civitate ista adversus sanctum puerum tuum Iesum quem unxisti Herodes et Pontius Pilatus cum gentibus et populis Israhel
For of a truth there assembled together in this city against thy holy child Jesus, whom thou hast anointed, Herod, and Pontius Pilate, with the Gentiles and the people of Israel,
4:27. For truly Herod and Pontius Pilate, with the Gentiles and the people of Israel, joined together in this city against your holy servant Jesus, whom you anointed
4:27. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:27: There is a parenthesis in this verse that is not sufficiently noticed: it should be read in connection with Act 4:28, thus: For of a truth against thy holy child Jesus, whom thou hast anointed, (for to do whatsoever thy hand and thy counsel determined before to be done), both Herod and Pontius Pilate, with the Gentiles and people of Israel, were gathered together.
It is evident that what God's hand and counsel determined before to be done was not that which Herod, Pontius Pilate, the Gentiles, (Romans), and the people of Israel had done and were doing; for, then, their rage and vain counsel would be such as God himself had determined should take place, which is both impious and absurd; but these gathered together to hinder what God had before determined that his Christ or Anointed should perform; and thus the passage is undoubtedly to be understood.
Were gathered together - Εν τῃ πολει ταυτῃ, In this very city, are added by ABDE, and several others; all the Syriac, the Coptic, Ethiopic, Armenian, Slavonian, Vulgate, Itala, and several of the primitive fathers. This reading Griesbach has received into the text. This makes the words much more emphatic; in this thy own city, these different and in all other cases dissentient powers are leagued together against thine Anointed, and are determined to prevent the accomplishment of thy purpose.
Albert Barnes: Notes on the Bible - 1834
4:27: For of a truth - Truly; in reality.
Thy holy child Jesus - The word "child" is commonly applied to infants, or to sons and daughters in very early life. The word which is used here παῖς pais is different from what is commonly applied to the Lord Jesus υἱός huios. The latter expresses sonship without respect to age. The word which is here used also sometimes expresses sonship with out any regard to age, and the word "son" would have been a more happy translation. Thus, the same word is translated in Act 3:13, Act 3:26. In Act 20:12, it is translated "youngman."
Both Herod ... - Luk 23:1-12.
With the Gentiles - The Romans, to whom he was delivered to be crucified.
The people of Israel - The Jews, who were excited to this by the rulers, Mat 27:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:27: of a: Mat 26:3; Luk 22:1, Luk 23:1, Luk 23:8-12
thy: Act 4:30, Act 2:27, Act 3:14; Job 14:4, Job 15:14, Job 25:4; Luk 1:35; Heb 7:26
whom: Act 10:38; Psa 2:2, Psa 2:6 *marg. Psa 45:7; Isa 61:1; Luk 4:18; Joh 10:36
both: Mat 2:13-16; Luk 13:31-33, Luk 23:7-12
Pontius Pilate: Act 3:13; Mat 27:2, Mat 11-36; Mark 15:1-28; Luk 18:31-33, Luk 23:13-38; John 19:1-24, Joh 19:34
the people: Isa 49:7, Isa 53:3; Zac 11:7, Zac 11:8; Mat 20:18, Mat 20:19, Mat 21:28, Mat 23:37, Mat 26:3, Mat 26:4, Mat 26:59-68; Mat 27:25, Mat 27:40-43; Mar 10:33, Mar 14:1, Mar 14:2, Mar 43-65, Mar 15:1-3, Mar 15:31; Luk 9:22; Luk 20:13-19, Luk 22:2-6, Luk 22:47-52, Luk 22:63-71, Luk 23:1-5; Joh 1:11, Joh 18:1-14, Joh 18:19-24; Joh 18:28-40, Joh 19:15
Geneva 1599
4:27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the (l) people of Israel, were gathered together,
(l) Although the people of Israel were but one people, yet the plural number is used here, not so much for the twelve tribes, every one of which counted as a people, but because of the great multitude of them, as though many nations had assembled themselves together, as in (Judg 5:14).
John Gill
4:27 For of a truth, against thy holy child Jesus,.... This is the interpretation of the above passages in Ps 2:1 and the application of them to Jesus; who is called the "child" of God, because the human nature of Christ was taken into union with the second person, who is the Son of God: unless the word should rather be rendered "servant", as it is in Acts 4:25 and which is a character that belongs to Christ, and is often given him as Mediator, who, as such, is God's righteous servant; and he is called "holy", because he was so in his conception and birth, and in his life and conversation, being free both from original sin, and actual transgression; and which is an aggravation of the sin and guilt of these men, that they should rise up, and gather together against him; and yet it was a clear case, a notorious fact, a certain truth, that could not be denied: and for the further aggravation of their crime, as well as for the sake of explaining the phrase "his, Christ", it is added,
whom thou hast anointed; with the oil of gladness, above his fellows. Christ was, in some sense, anointed to be prophet, priest, and King, from eternity, being so early set up as Mediator, or called unto, and invested with that office; see Prov 8:22 and he was anointed in time, both at his incarnation and baptism, having the Spirit without measure given unto him, which is that anointing, that teacheth all things.
Both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together. This Herod was Herod Antipas, the son of Herod the great, and who beheaded John the Baptist; and Pontius Pilate was the Roman governor of Judea, at the time of Christ's death; the Gentiles were those of Pilate's council, and the Roman soldiers;
and the people of Israel, were the Jews, both the rulers, and the common people; the Syriac version renders it, "the synagogue of Israel": and these, though they were of different nations, and of different interests, yea enemies to one another, as the Jews and Gentiles in general were; and as were Herod and Pontius Pilate in particular; yet all gathered, consented, and agreed together to mock, scourge, and crucify this innocent and holy person. The Vulgate Latin, Syriac, and Ethiopic versions add, "in this city"; and so the above copies of Beza's, and others; meaning, in the city of Jerusalem, where the apostles now were, and where the above persons met together, and from whence a prophet could only perish. The Alexandrian copy reads, "in this thy city": which was called the city of God, and the holy city; and yet in this was this wicked convention, and all this wickedness done.
John Wesley
4:27 Whom thou hast anointed - To be king of Israel.
4:284:28: առնել որչափ ձե՛ռն քո եւ կամք յառաջագոյն սահմանեցին լինել։
28. անելու այնչափ, որչափ քո ձեռքը եւ քո կամքը նախապէս սահմանել էին, որ լինի:
28 Ըրին ինչ որ քու ձեռքդ եւ խորհուրդդ սահմանեց առաջուընէ, որ ըլլայ։
առնել որչափ ձեռն քո եւ կամք յառաջագոյն սահմանեցին լինել:

4:28: առնել որչափ ձե՛ռն քո եւ կամք յառաջագոյն սահմանեցին լինել։
28. անելու այնչափ, որչափ քո ձեռքը եւ քո կամքը նախապէս սահմանել էին, որ լինի:
28 Ըրին ինչ որ քու ձեռքդ եւ խորհուրդդ սահմանեց առաջուընէ, որ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:2828: чтобы сделать то, чему быть предопределила рука Твоя и совет Твой.
4:28  ποιῆσαι ὅσα ἡ χείρ σου καὶ ἡ βουλή [σου] προώρισεν γενέσθαι.
4:28. ποιῆσαι (to-have-done-unto) ὅσα ( to-which-a-which ) ἡ (the-one) χείρ (a-hand) σου (of-thee) καὶ (and) ἡ (the-one) βουλὴ (a-purposing) προώρισεν (it-bounded-before-to) γενέσθαι . ( to-have-had-became )
4:28. facere quae manus tua et consilium decreverunt fieriTo do what thy hand and thy counsel decreed to be done.
28. to do whatsoever thy hand and thy counsel foreordained to come to pass.
4:28. to do what your hand and your counsel had decreed would be done.
4:28. For to do whatsoever thy hand and thy counsel determined before to be done.
For to do whatsoever thy hand and thy counsel determined before to be done:

28: чтобы сделать то, чему быть предопределила рука Твоя и совет Твой.
4:28  ποιῆσαι ὅσα ἡ χείρ σου καὶ ἡ βουλή [σου] προώρισεν γενέσθαι.
4:28. facere quae manus tua et consilium decreverunt fieri
To do what thy hand and thy counsel decreed to be done.
4:28. to do what your hand and your counsel had decreed would be done.
4:28. For to do whatsoever thy hand and thy counsel determined before to be done.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: "Сделать то..." Враги Христовы хотели сделать совсем другое - убить Иисуса, как непризнанного Мессию, но в действительности, сами того не ведая, сделали то, чему предопределила быть рука Божия всемогущества - смертью Мессии искупить все человечество и восстановить в прежнее достоинство и славу (ср. Злат. и Феофил. ).
Albert Barnes: Notes on the Bible - 1834
4:28: For to do ... - See the notes on Act 2:23; Act 3:18. The facts which are brought to view in these verses are among the most remarkable on record. They are briefly these:
(1) That the Jewish rulers were opposed to the Messiah, and slew him.
(2) that the very people to whom he came, and for whose benefit he labored, joined in the opposition, so that it became the act of a united people.
(3) that the Romans, who were there as a sort of representation of all pagan nations, were easily pRev_ailed on to join in the persecution, and to become the executioners.
(4) that thus opposite factions, and dissimilar and prejudiced people, became united in opposing the Messiah.
(5) that the rulers of the Roman people, the emperors, the statesmen, the philosophers, and the rulers of other nations, united to oppose the gospel, and brought all the power of persecution to stay its progress.
(6) that the people of the empire, the mass of people, were easily pRev_ailed upon to join in the persecution, and to endeavor to arrest its progress. It may be added,
(7) That the gospel has encountered similar difficulties and opposition wheRev_er it has been faithfully presented to the attention of people. It has become a very serious question why this has been; on what pretence this opposition has been vindicated, or how it can be accounted for - a question which it is of as much importance for the infidel as for the Christian to settle. We know that accusations of the corrupt lives of the early Christians were freely circulated, and that most gross accounts of their scandalous conduct were propagated by those who chose to persecute them. (See Lardner's "Credibility.") But such accounts are not now believed, and it is not certain that they were ever seriously believed by the rulers of the pagan people. It is certain that it was not on things account that the first opposition arose to Christ and his religion.
It is not proper here to enter into an examination of the causes of this opposition. We may state the outlines, however, in few words:
(1) The Jewish rulers were mortified, humbled, and moved with envy, that one so poor and despised should claim to be the Messiah. They had expected a Messiah of a different rank and character; and all their prejudices rose at once against his claims to this high office, Mat 27:18; Mar 15:10.
(2) the common people, disposed extensively to acknowledge his claims, were urged on by the enraged and vindictive priests to demand his death, Mat 27:20.
(3) Pilate was pressed on against his will by the impetuous and enraged multitude to deliver one whom he regarded as innocent.
(4) the Christian religion, in its advances, struck at once at the whole fabric of superstition in the Roman empire and throughout the world. It did not, like other religions, ask a place amidst the religions already existing. It was exclusive in its claims. It denounced all other systems as idolatry or superstition, and sought to overthrow them. Those religions were interwoven with all the habits of the people; they were connected with all the departments of the state; they gave occupation to a vast number of priests and other officer who obtained their livelihood by the existing superstitions, and who brought, of course, all the supposed sacredness of their character to support them. A religion which attempted to overthrow the whole fabric, therefore, at once excited all their malice. The monarchs whose thrones were based on the existing state of things, and the people who venerated the religion of their ancestors, would be opposed to the new system.
(5) Christianity was despised. It was regarded as one form of the superstition of the Jews, and there were no people who were regarded with so much contempt by other nations as the Jews. The writings of the Romans on this point are full proof.
(6) the new religion was opposed to all the crimes of the world. It began its career in a time of eminent wickedness. It plunged at once into the midst of that wickedness; sought the great cities where crimes and pollutions were concentrated, and boldly reproved every form of pRev_ailing impiety. At Athens, at Corinth, at Ephesus, at Rome itself, it denounced the judgment of God against every form of guilt. Whatever may be charged on the apostles, it will not be alleged that they were timid in denouncing the sins of the world. From all these causes it is not wonderful that the early Christians were persecuted. If it be asked.
(7) Why the same religion meets with opposition now in lands that are nominally Christian, it may be remarked:
(a) that the human heart is the same that it always was, opposed to truth and righteousness;
(b) that religion encounters still a host of sins that are opposed to it - pride, envy, malice, passion, and the love of the world;
(c) that there has always been a special opposition in the human heart to receiving salvation as the gift of God through a crucified Redeemer; and,
(d) that all the forms of vice, and lust, and profaneness that exist in the world, are opposed, and ever will be, to a religion of purity, self-denial, and love.
On the whole, we may remark here:
(1) That the fact that Christianity has been thus opposed, and has triumphed, is no small proof of its divine origin. It has been fairly tried, and still survives. It was well to put it to the rest, and to bring to bear on it everything which had a tendency to crush it, and thus to furnish the highest proof that it is from God.
(2) this religion cannot be destroyed; it will triumph; opposition to it is vain; it will make its way throughout the world; and the path of safety is not to oppose what God is intending to establish in the earth. Sinners who stand opposed to the gospel should tremble and be afraid, for sooner or later they must fall before its triumphant advances. It is not safe to oppose what has already been opposed by kings and rulers in every form, and yet has triumphed. It is not wise to risk one's eternal welfare on the question of successful opposition to what God has, in so many ages and ways, pledged himself to protect; and when God has solemnly declared that the Son, the Messiah, whom he would set on his holy hill of Zion, should "break" his enemies "with a rod of iron, and dash them in pieces like a potter's vessel," Psa 2:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:28: to do: Act 2:23, Act 3:18, Act 13:27-29; Gen 50:20; Psa 76:10; Mat 26:24, Mat 26:54; Luk 22:22; Luk 24:44-46; Pe1 2:7, Pe1 2:8
and: Job 12:13; Pro 21:30; Isa 5:19, Isa 28:29, Isa 40:13, Isa 46:10, Isa 53:10; Eph 1:11; Heb 6:17
Geneva 1599
4:28 For to (m) do whatsoever (n) thy hand and thy counsel determined before to be done.
(m) The wicked execute God's counsel, even though they think nothing of it, but they are not therefore without fault.
(n) You had determined by your absolute authority and power.
John Gill
4:28 For to do whatsoever thy hand,.... It was not the end of their gathering together against Christ, or it was not their intention and design, to fulfil the purposes and decrees of God, but to fulfil their own lusts, and satiate their rage and malice against him; but it was so in the event, according to the wise disposal of providence, that by their gathering together, by their consultations and conspiracies, they brought about what God in his everlasting council had decreed. By "the hand" of the Lord here is not meant, the grace and favour of God; or the power and providence of God; or his word of precept, his revealed will; but his secret will, the counsel of his will, the hidden purpose of his heart, the wise consultation of his mind, which is formed according to his infinite wisdom: so in 2Kings 14:19 it is said, "is not the hand of Joab with thee in all this?" that is, the head of Joab, the wise counsel of Joab; and so the Jewish writers interpret it, "his counsel" (o): and so the word is explained here immediately; for it follows,
and thy counsel determined before to be done: God's decrees are from eternity; there is nothing comes to pass in time but what he has beforetime determined should be done, either by effecting it himself, or doing it by others, or suffering it to be done, as in the case here. Whatever was done to Christ, either by Jews or Gentiles, by Herod or Pontius Pilate, was according to the secret will of God, the covenant he made with Christ, and the council of peace that was between them both: what they wickedly did, God designed for good, and hereby brought about the redemption and salvation of his people: this neither makes God the author of sin, nor excuses the sinful actions of men, or infringes the liberty of their wills in acting.
(o) Kimchi in loc. & R. Sol. Urbin. Ohel Moed, fol. 36. 2.
John Wesley
4:28 The sense is, but they could do no more than thou wast pleased to permit, according to thy determinate counsel, to save mankind by the sufferings of thy Son. And what was needful for this end, thou didst before determine to permit to be done.
Robert Jamieson, A. R. Fausset and David Brown
4:28 thy hand and thy counsel determined . . . to be done--that is, "Thy counsel" determined to be done by "Thy hand."
4:294:29: Եւ արդ Տէր՝ հայեա՛ց ՚ի սպառնալիս նոցա, եւ տո՛ւր ծառայից քոց ամենայն համարձակութեամբ խօսել զբանն քո[2173]. [2173] Ոմանք. Զբան քո։
29. Եւ արդ, Տէ՛ր, նայի՛ր նրանց սպառնալիքներին եւ քո ծառաներին ամենայն համարձակութեամբ քո խօ՛սքը խօսել տուր.
29 Եւ հիմա, ո՛վ Տէր, նայէ անոնց սպառնալիքներուն ու շնորհէ քու ծառաներուդ, որպէս զի բոլոր համարձակութիւնով քու խօսքդ խօսինք,
Եւ արդ, Տէր, հայեաց ի սպառնալիս նոցա, եւ տուր ծառայից քոց ամենայն համարձակութեամբ խօսել զբանն քո:

4:29: Եւ արդ Տէր՝ հայեա՛ց ՚ի սպառնալիս նոցա, եւ տո՛ւր ծառայից քոց ամենայն համարձակութեամբ խօսել զբանն քո[2173].
[2173] Ոմանք. Զբան քո։
29. Եւ արդ, Տէ՛ր, նայի՛ր նրանց սպառնալիքներին եւ քո ծառաներին ամենայն համարձակութեամբ քո խօ՛սքը խօսել տուր.
29 Եւ հիմա, ո՛վ Տէր, նայէ անոնց սպառնալիքներուն ու շնորհէ քու ծառաներուդ, որպէս զի բոլոր համարձակութիւնով քու խօսքդ խօսինք,
zohrab-1805▾ eastern-1994▾ western am▾
4:2929: И ныне, Господи, воззри на угрозы их, и дай рабам Твоим со всею смелостью говорить слово Твое,
4:29  καὶ τὰ νῦν, κύριε, ἔπιδε ἐπὶ τὰς ἀπειλὰς αὐτῶν, καὶ δὸς τοῖς δούλοις σου μετὰ παρρησίας πάσης λαλεῖν τὸν λόγον σου,
4:29. καὶ (And) τὰ (to-the-ones) νῦν, (now,"κύριε, (Authority-belonged,"ἔπιδε (thou-should-have-had-seen-upon) ἐπὶ (upon) τὰς (to-the-ones) ἀπειλὰς (to-poisings-off) αὐτῶν, (of-them,"καὶ (and) δὸς (thou-should-have-had-given) τοῖς (unto-the-ones) δούλοις (unto-bondees) σου (of-thee) μετὰ (with) παρρησίας (of-an-all-uttering-unto) πάσης (of-all) λαλεῖν (to-speak-unto) τὸν (to-the-one) λόγον (to-a-forthee) σου, (of-thee,"
4:29. et nunc Domine respice in minas eorum et da servis tuis cum omni fiducia loqui verbum tuumAnd now, Lord, behold their threatenings: and grant unto thy servants that with all confidence they may speak thy word,
29. And now, Lord, look upon their threatenings: and grant unto thy servants to speak thy word with all boldness,
4:29. And now, O Lord, look upon their threats, and grant to your servants that they may speak your word with all confidence,
4:29. And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word,
And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word:

29: И ныне, Господи, воззри на угрозы их, и дай рабам Твоим со всею смелостью говорить слово Твое,
4:29  καὶ τὰ νῦν, κύριε, ἔπιδε ἐπὶ τὰς ἀπειλὰς αὐτῶν, καὶ δὸς τοῖς δούλοις σου μετὰ παρρησίας πάσης λαλεῖν τὸν λόγον σου,
4:29. et nunc Domine respice in minas eorum et da servis tuis cum omni fiducia loqui verbum tuum
And now, Lord, behold their threatenings: and grant unto thy servants that with all confidence they may speak thy word,
4:29. And now, O Lord, look upon their threats, and grant to your servants that they may speak your word with all confidence,
4:29. And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word,
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Adam Clarke: Commentary on the Bible - 1831
4:29: And now, Lord, behold their threatenings - It is not against us, but against thee, that they conspire: it is not to prevent the success of our preaching, but to bring to nought thy counsel: the whole of their enmity is against thee. Now, Lord, look upon it; consider this.
And grant unto thy servants - While we are endeavoring to fulfill thy counsels, and can do nothing without thee, sustain our courage, that we may proclaim thy truth with boldness and irresistible power.
Albert Barnes: Notes on the Bible - 1834
4:29: Behold their threatenings - So look upon them as to grant us deliverance. They did not purpose to abandon their undertaking; they resolved to persevere; and they expected that this purpose would involve them in danger. With this purpose they implored the protection of God; they asked that he would not suffer them to be deterred from speaking boldly; and they sought that constant additional proof might be granted of the presence and power of God to confirm the truth of their message.
And grant ... - This is an instance of heroic boldness, and a determination to persevere in doing their duty to God. When we are assailed by those in power; when we are persecuted and in danger, we should commit our way unto God, and seek his aid, that we may not be deterred from the path of duty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:29: behold: Act 4:17, Act 4:18, Act 4:21; Isa 37:17-20, Isa 63:15; Lam 3:50, Lam 5:1; Dan 9:18
that: Act 4:13, Act 4:31, Act 9:27, Act 13:46, Act 14:3, Act 19:8, Act 20:26, Act 20:27, Act 26:26, Act 28:31; Isa 58:1; Eze 2:6; Mic 3:8; Eph 6:18-20; Phi 1:14; Th1 2:2; Ti2 1:7, Ti2 1:8, Ti2 4:17
John Gill
4:29 And now, Lord, behold their threatenings,.... Meaning not with his eye of omniscience, which he could not but do; but that he would so take notice of them, as in his providence to rebuke them for them, or restrain them, or make them fearless of them:
and grant unto thy servants; the apostles, and all the ministers of the word, who are the servants of the most high God, and who serve him in the Gospel of his Son, with great cheerfulness and faithfulness:
that with all boldness they may speak thy word; and not their own, or another's; the Gospel, which is God's speech, or a word, a message of grace and mercy from him to sinful creatures. The request of the whole church is, that the ministers of the word might not be intimidated by the menaces of the sanhedrim; but go on to declare it with all freedom of expression, with all boldness, courage, and intrepidity of mind, and all openness and faithfulness, and in the most public manner. And such a petition shows, that as it is gift of God to speak his word, or preach his Gospel, so it also is, to speak it freely, boldly, and faithfully, as it should be spoken.
Robert Jamieson, A. R. Fausset and David Brown
4:29 now, Lord, behold their threatenings--Recognizing in the threatenings of the Sanhedrim a declaration of war by the combined powers of the world against their infant cause, they seek not enthusiastically to hide from themselves its critical position, but calmly ask the Lord of heaven and earth to "look upon their threatenings."
that with all boldness they may speak thy word--Rising above self, they ask only fearless courage to testify for their Master, and divine attestation to their testimony by miracles of healing, &c., in His name.
4:304:30: ՚ի ձգել զձեռն քո ՚ի բժշկութիւն, եւ նշանս եւ արուեստս՝ լինել անուամբն սրբոյ Որդւոյ քոյ Յիսուսի[2174]։ [2174] Ոմանք. ՚Ի բժշկութիւնս եւ ՚ի նշանս, եւ յարուեստս... անուամբ։
30. եւ երբ քո ձեռքը մեկնես բժշկութեան համար, նաեւ նշաններ եւ զարմանալի գործեր լինեն քո սուրբ Որդու՝ Յիսուսի անունով»:
30 Քու ձեռքդ երկնցնելով բժշկելու եւ քու սուրբ Որդիիդ Յիսուսին անունովը նշաններ ու հրաշքներ կատարուին»։
ի ձգել զձեռն քո ի բժշկութիւն, եւ նշանս եւ արուեստս լինել անուամբն սրբոյ Որդւոյ քո Յիսուսի:

4:30: ՚ի ձգել զձեռն քո ՚ի բժշկութիւն, եւ նշանս եւ արուեստս՝ լինել անուամբն սրբոյ Որդւոյ քոյ Յիսուսի[2174]։
[2174] Ոմանք. ՚Ի բժշկութիւնս եւ ՚ի նշանս, եւ յարուեստս... անուամբ։
30. եւ երբ քո ձեռքը մեկնես բժշկութեան համար, նաեւ նշաններ եւ զարմանալի գործեր լինեն քո սուրբ Որդու՝ Յիսուսի անունով»:
30 Քու ձեռքդ երկնցնելով բժշկելու եւ քու սուրբ Որդիիդ Յիսուսին անունովը նշաններ ու հրաշքներ կատարուին»։
zohrab-1805▾ eastern-1994▾ western am▾
4:3030: тогда как Ты простираешь руку Твою на исцеления и на соделание знамений и чудес именем Святаго Сына Твоего Иисуса.
4:30  ἐν τῶ τὴν χεῖρά [σου] ἐκτείνειν σε εἰς ἴασιν καὶ σημεῖα καὶ τέρατα γίνεσθαι διὰ τοῦ ὀνόματος τοῦ ἁγίου παιδός σου ἰησοῦ.
4:30. ἐν (in) τῷ (unto-the-one) τὴν (to-the-one) χεῖρα (to-a-hand) ἐκτείνειν (to-stretch-out) σε (to-thee) εἰς (into) ἴασιν (to-a-curing) καὶ (and) σημεῖα (to-signlets-of) καὶ (and) τέρατα (to-anomalies) γίνεσθαι ( to-become ) διὰ (through) τοῦ (of-the-one) ὀνόματος (of-a-name) τοῦ (of-the-one) ἁγίου (of-hallow-belonged) παιδός (of-a-child) σου (of-thee) Ἰησοῦ. (of-an-Iesous)
4:30. in eo cum manum tuam extendas sanitates et signa et prodigia fieri per nomen sancti Filii tui IesuBy stretching forth thy hand to cures and signs and wonders, to be done by the name of thy holy Son, Jesus.
30. while thou stretchest forth thy hand to heal; and that signs and wonders may be done through the name of thy holy Servant Jesus.
4:30. by extending your hand in cures and signs and miracles, to be done through the name of your holy Son, Jesus.”
4:30. By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.
By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus:

30: тогда как Ты простираешь руку Твою на исцеления и на соделание знамений и чудес именем Святаго Сына Твоего Иисуса.
4:30  ἐν τῶ τὴν χεῖρά [σου] ἐκτείνειν σε εἰς ἴασιν καὶ σημεῖα καὶ τέρατα γίνεσθαι διὰ τοῦ ὀνόματος τοῦ ἁγίου παιδός σου ἰησοῦ.
4:30. in eo cum manum tuam extendas sanitates et signa et prodigia fieri per nomen sancti Filii tui Iesu
By stretching forth thy hand to cures and signs and wonders, to be done by the name of thy holy Son, Jesus.
4:30. by extending your hand in cures and signs and miracles, to be done through the name of your holy Son, Jesus.”
4:30. By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: "Тогда как Ты простираешь руку твою на исцеление..." - греч. en tw thn ceira sou ekteinein se eiV iasin, точнее слав.: внегда руку Твою прострети Ти во исцеления... Здесь выражается не простое указание на сопровождающие дело апостолов знамения, как недостаточно оттеняет русский перевод, а обусловливающая успех этого дела необходимость, составляющая посему тоже предмет их молитвы. "Дай смело говорить слово твое, в то время (en tw, т. е. cronw) как ты будешь помогать (помогай!) с Своей стороны исцелениями и знамениями" - вот мысль апостолов, искаженная русским переводом.
Adam Clarke: Commentary on the Bible - 1831
4:30: By stretching forth thine hand to heal - Show that it is thy truth which we proclaim, and confirm it with miracles, and show how highly thou hast magnified thy Son Jesus, whom they have despised and crucified, by causing signs and wonders to be wrought in his name.
Thy holy child Jesus - Του ἁγιου παιδος σου should be translated, thy holy Servant, as in Act 4:25. Δαβιδ παιδος σου, thy servant David, not thy Child David: the word is the same in both places.
Albert Barnes: Notes on the Bible - 1834
4:30: By stretching forth thine hand ... - The apostles not only desired boldness to speak, but they asked that God would continue to work miracles, and thus furnish to them, and to the people, evidence of the truth of what they delivered. They did not even ask that he would preserve their lives, or keep them from danger. They were intent on their work, and they confidently committed their way to God, making it their great object to promote the knowledge of the truth, and seeking that God would glorify himself by establishing his kingdom among people.
Signs and wonders - Miracles. (See the notes on Act 2:43.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:30: By stretching: Exo 6:6; Deu 4:34; Jer 15:15, Jer 20:11, Jer 20:12; Luk 9:54-56, Luk 22:49-51
and that: Act 2:22, Act 2:43, Act 5:12, Act 5:15, Act 5:16, Act 6:8, Act 9:34, Act 9:35, Act 9:40-42
the name: Act 4:10, Act 4:27, Act 3:6, Act 3:16
John Gill
4:30 By stretching forth thine hand to heal,.... That is, by exerting his power in healing sicknesses, diseases, and lameness, as in the above instance, by the hands of the apostles; which, as it would be contrary to the schemes of the Jewish sanhedrim, and would confirm the doctrines of the Gospel; so it would animate the preachers of the word to preach it with more readiness, cheerfulness, and firmness of mind;
and that signs and wonders may be done by the name of thy holy child Jesus; as had been done already, and by whose name particularly the lame man at the temple had received a cure, and in whose name the sanhedrim had forbid the apostles to preach, or to make use of it, in doing any other miracle.
John Wesley
4:30 Thou stretchest forth thy hand - Exertest thy power.
4:314:31: Եւ մինչ կային նոքա յաղօթս, շարժեցա՛ւ տեղին յորում էին ժողովեալ, եւ լցա՛ն ամենեքին Հոգւով Սրբով. եւ խօսէի՛ն զբանն Աստուծոյ համարձակութեամբ։
31. Եւ մինչ նրանք աղօթքի մէջ էին, շարժուեց այն տեղը, ուր նրանք հաւաքուած էին: Ամէնքը լցուեցին Սուրբ Հոգով. ու համարձակութեամբ Աստծու խօսքն էին խօսում:
31 Երբ անոնք աղօթք ըրին, շարժեցաւ այն տեղը՝ ուր հաւաքուած էին եւ ամէնքը Սուրբ Հոգիով լեցուեցան ու Աստուծոյ խօսքը համարձակ կը խօսէին։
Եւ մինչ կային նոքա յաղօթս, շարժեցաւ տեղին յորում էին ժողովեալ, եւ լցան ամենեքին Հոգւով Սրբով, եւ խօսէին զբանն Աստուծոյ համարձակութեամբ:

4:31: Եւ մինչ կային նոքա յաղօթս, շարժեցա՛ւ տեղին յորում էին ժողովեալ, եւ լցա՛ն ամենեքին Հոգւով Սրբով. եւ խօսէի՛ն զբանն Աստուծոյ համարձակութեամբ։
31. Եւ մինչ նրանք աղօթքի մէջ էին, շարժուեց այն տեղը, ուր նրանք հաւաքուած էին: Ամէնքը լցուեցին Սուրբ Հոգով. ու համարձակութեամբ Աստծու խօսքն էին խօսում:
31 Երբ անոնք աղօթք ըրին, շարժեցաւ այն տեղը՝ ուր հաւաքուած էին եւ ամէնքը Սուրբ Հոգիով լեցուեցան ու Աստուծոյ խօսքը համարձակ կը խօսէին։
zohrab-1805▾ eastern-1994▾ western am▾
4:3131: И, по молитве их, поколебалось место, где они были собраны, и исполнились все Духа Святаго, и говорили слово Божие с дерзновением.
4:31  καὶ δεηθέντων αὐτῶν ἐσαλεύθη ὁ τόπος ἐν ᾧ ἦσαν συνηγμένοι, καὶ ἐπλήσθησαν ἅπαντες τοῦ ἁγίου πνεύματος, καὶ ἐλάλουν τὸν λόγον τοῦ θεοῦ μετὰ παρρησίας.
4:31. καὶ (And) δεηθέντων ( of-having-been-binded ) αὐτῶν (of-them) ἐσαλεύθη (it-was-undulated-of) ὁ (the-one) τόπος (an-occasion) ἐν (in) ᾧ (unto-which) ἦσαν (they-were) συνηγμένοι , ( having-had-come-to-be-led-together ,"καὶ (and) ἐπλήσθησαν (they-were-repleted) ἅπαντες ( along-all ) τοῦ (of-the-one) ἁγίου (of-hallow-belonged) πνεύματος, (of-a-currenting-to,"καὶ (and) ἐλάλουν (they-were-speaking-unto) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ (of-a-Deity) μετὰ (with) παρρησίας. (of-an-all-uttering-unto)
4:31. et cum orassent motus est locus in quo erant congregati et repleti sunt omnes Spiritu Sancto et loquebantur verbum Dei cum fiduciaAnd when they had prayed, the place was moved wherein they were assembled: and they were all filled with the Holy Ghost: and they spoke the word of God with confidence.
31. And when they had prayed, the place was shaken wherein they were gathered together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.
4:31. And when they had prayed, the place in which they were gathered was moved. And they were all filled with the Holy Spirit. And they were speaking the Word of God with confidence.
4:31. And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.
And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness:

31: И, по молитве их, поколебалось место, где они были собраны, и исполнились все Духа Святаго, и говорили слово Божие с дерзновением.
4:31  καὶ δεηθέντων αὐτῶν ἐσαλεύθη ὁ τόπος ἐν ᾧ ἦσαν συνηγμένοι, καὶ ἐπλήσθησαν ἅπαντες τοῦ ἁγίου πνεύματος, καὶ ἐλάλουν τὸν λόγον τοῦ θεοῦ μετὰ παρρησίας.
4:31. et cum orassent motus est locus in quo erant congregati et repleti sunt omnes Spiritu Sancto et loquebantur verbum Dei cum fiducia
And when they had prayed, the place was moved wherein they were assembled: and they were all filled with the Holy Ghost: and they spoke the word of God with confidence.
4:31. And when they had prayed, the place in which they were gathered was moved. And they were all filled with the Holy Spirit. And they were speaking the Word of God with confidence.
4:31. And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.
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
31: "Поколебалось место..." - это было не естественное землетрясение, но чудесное (уже по тому, что поколебалось лишь место собрания), означавшее услышание молитвы их Богом, а вместе явившееся предвестием другого дальнейшего чудесного происшествия - исполнения верующих дерзновенною силою Духа Святого. Оно было также символом Божия всемогущества, уверявшим апостолов, что им нечего страшиться угроз Синедриона, что защитить их силен колеблющий место их молитвенного собрания (Злат., Феофил. ). Таким образом, в ободрение собравшихся верующих Господь сейчас же исполнил их молитву и даровал, чего они просили: говорить со смелостью и поддерживать их слово знамениями и чудесами. Вот они и говорили так, и место собрания поколебалось.
Adam Clarke: Commentary on the Bible - 1831
4:31: The place was shaken - This earthquake was an evidence of the presence of God, and a most direct answer to their prayer, as far as that prayer concerned themselves. The earthquake proclaimed the stretched-out arm of God, and showed them that resistance against his counsels and determinations must come to nought.
And they were all filled with the Holy Ghost - And, in consequence of this, they spake the word of God with boldness; a pointed answer to a second part of their request, Act 4:29. A right prayer will always have a right and ready answer. Though these disciples had received the Holy Spirit on the day of pentecost, yet they were capable of larger communications; and what they had then received did not preclude the necessity of frequent supplies, on emergent occasions. Indeed, one communication of this Spirit always makes way and disposes for another. Neither apostle nor private Christian can subsist in the Divine life without frequent influences from on high. Had these disciples depended on their pentecostal grace, they might have sunk now under the terror and menaces of their combined and powerful foes. God gives grace for the time being, but no stock for futurity, because he will keep all his followers continually dependent on himself.
With boldness - Παντι τῳ θελοντι πιστευειν, To all who were willing to believe, is added by DE, two others, Augustin, Irenaeus, and Bede.
Albert Barnes: Notes on the Bible - 1834
4:31: And when they had prayed - The event which followed was regarded by them as an evidence that God heard their prayer.
The place was shaken - The word which is translated "was shaken" commonly denotes "violent agitation," as the raging of the sea, the convulsion of an earthquake, or trees shaken by the wind, Mat 11:7; Act 16:26; Heb 12:26. The language here is suited to express the idea of an earthquake. Whether the motion was confined to the house where they were is not said. They probably regarded this as an answer to their prayer, or as an evidence that God would be with them:
(1) Because it was sudden and violent, and was not produced by any natural causes;
(2) Because it occurred immediately, while they were seeking divine direction;
(3) Because it was an exhibition of great power, and was an evidence that God could protect them; and,
(4) Because a convulsion so great, sudden, and mighty was suited at that time to awe them with a proof of the presence and power of God. A similar instance of an answer to prayer by an earthquake is recorded in Act 16:25-26. Compare Act 2:1-2. It may be added, that among the Jews an earthquake was very properly regarded as a striking and impressive proof of the presence of Yahweh, Isa 29:6; Psa 68:8, "The earth shook, the heavens also dropped at the presence of God; even Sinai itself was moved at the presence of God, the God of Israel." See also the sublime description in Hab. 3, particularly Act 4:6-11. Compare Mat 27:54. Among the pagan, an earthquake was regarded as proof of the presence and favor of the Deity. (See Virgil, Aeneid, 3:89.)
They were all filled ... - See the notes on Act 2:4. Their being filled with the Holy Spirit here rather denotes their being inspired with confidence or boldness than being endowed with new powers, as in Act 2:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:31: the place: Act 2:2, Act 16:25, Act 16:26
they were all: Act 2:4
spake: Act 4:29; Isa 65:24; Mat 18:19, Mat 18:20, Mat 21:22; Joh 14:12, Joh 15:7, Joh 15:16, Joh 16:23, Joh 16:24; Jam 1:5
Geneva 1599
4:31 (11) And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.
(11) God witnesses to his Church by a visible sign that it is he that will establish it, by shaking the powers both of heaven and of earth.
John Gill
4:31 And when they had prayed,.... Either while they were praying, or as soon as they had done; for sometimes, as here, prayer is immediately heard, and an answer is returned, whilst the saints are speaking, or as soon as prayer is ended:
the place was shaken where they were assembled together; which, whether it was a private house, or the temple, is not certain: the latter seems more probable, because their number was so great, that no private house could hold them; and since this was the place where they used to assemble; this was now shaken with a rushing mighty wind, as on the day of Pentecost, and was a symbol of the divine presence, and a token that their prayers were heard, and an emblem of the shaking of the world by the ministry of the apostles:
and they were all filled with the Holy Ghost; with the gifts of the Holy Ghost, even with extraordinary ones, such as speaking with divers tongues, as before on the day of Pentecost; see Acts 2:4 and this was the case not only of the apostles, but of the other ministers of the word, and it may be of the whole church:
and they spoke the word of God with all boldness; that is, the apostles, and preachers of the Gospel, spoke it with great freedom, and without fear, not only privately, in their community, but publicly, in the temple: this was what was particularly prayed for, and in which they had a remarkable answer.
John Wesley
4:31 They were all filled - Afresh; and spake the word with boldness - So their petition was granted.
Robert Jamieson, A. R. Fausset and David Brown
4:31 place was shaken--glorious token of the commotion which the Gospel was to make (Acts 17:6; compare Acts 16:26), and the overthrow of all opposing powers in which this was to issue.
they were all filled with the Holy Ghost, and spake, &c.--The Spirit rested upon the entire community, first, in the very way they had asked, so that they "spake the word with boldness" (Acts 4:29, Acts 4:31); next, in melting down all selfishness, and absorbing even the feeling of individuality in an intense and glowing realization of Christian unity. The community of goods was but an outward expression of this, and natural in such circumstances.
4:324:32: Եւ բազմութեան հաւատացելոցն էր սիրտ եւ անձն մի՛. եւ ո՛չ ոք ՚ի նոցանէ ասէր զընչից իւրոց թէ ի՛ւր իցէ. այլ էր նոցա ամենայն ինչ հասարակա՛ց[2175]։ [2175] Ոմանք. Եւ բազմութիւն հաւա՛՛... զընչից իւրեանց։
32. Եւ հաւատացեալների բազմութիւնը մէկ սիրտ ու մէկ հոգի էր: Եւ նրանցից ոչ ոք չէր ասում, թէ իր ինչքերը իրենն են, այլ ամէն ինչ նրանց համար հասարակաց էր:
32 Եւ հաւատացեալներուն բազմութիւնը մէկ սիրտ ու մէկ հոգի էին։ Անոնցմէ մէ՛կը չէր ըսեր իր ստացուածքներէն մէկուն համար, թէ՝ ‘իրն է’, հապա իրենց ամէն բաները հասարակաց կը սեպէին։
Եւ բազմութեան հաւատացելոցն էր սիրտ եւ անձն մի. եւ ոչ ոք ի նոցանէ ասէր զընչից իւրոց թէ իւր իցէ, այլ էր նոցա ամենայն ինչ հասարակաց:

4:32: Եւ բազմութեան հաւատացելոցն էր սիրտ եւ անձն մի՛. եւ ո՛չ ոք ՚ի նոցանէ ասէր զընչից իւրոց թէ ի՛ւր իցէ. այլ էր նոցա ամենայն ինչ հասարակա՛ց[2175]։
[2175] Ոմանք. Եւ բազմութիւն հաւա՛՛... զընչից իւրեանց։
32. Եւ հաւատացեալների բազմութիւնը մէկ սիրտ ու մէկ հոգի էր: Եւ նրանցից ոչ ոք չէր ասում, թէ իր ինչքերը իրենն են, այլ ամէն ինչ նրանց համար հասարակաց էր:
32 Եւ հաւատացեալներուն բազմութիւնը մէկ սիրտ ու մէկ հոգի էին։ Անոնցմէ մէ՛կը չէր ըսեր իր ստացուածքներէն մէկուն համար, թէ՝ ‘իրն է’, հապա իրենց ամէն բաները հասարակաց կը սեպէին։
zohrab-1805▾ eastern-1994▾ western am▾
4:3232: У множества же уверовавших было одно сердце и одна душа; и никто ничего из имения своего не называл своим, но всё у них было общее.
4:32  τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία, καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῶ ἔλεγεν ἴδιον εἶναι, ἀλλ᾽ ἦν αὐτοῖς ἅπαντα κοινά.
4:32. Τοῦ (Of-the-one) δὲ (moreover) πλήθους (of-a-repletion) τῶν (of-the-ones) πιστευσάντων ( of-having-trusted-of ) ἦν (it-was) καρδία (a-heart) καὶ (and) ψυχὴ (a-breathing) μία, (one,"καὶ (and) οὐδὲ (not-moreover) εἷς (one) τι (to-a-one) τῶν (of-the-ones) ὑπαρχόντων ( of-firsting-under ) αὐτῷ (unto-it) ἔλεγεν (it-was-forthing) ἴδιον (to-private-belonged) εἶναι, (to-be,"ἀλλ' (other) ἦν (it-was) αὐτοῖς (unto-them) πάντα ( all ) κοινά . ( commoned )
4:32. multitudinis autem credentium erat cor et anima una nec quisquam eorum quae possidebant aliquid suum esse dicebat sed erant illis omnia communiaAnd the multitude of believers had but one heart and one soul. Neither did any one say that aught of the things which he possessed was his own: but all things were common unto them.
32. And the multitude of them that believed were of one heart and soul: and not one said that aught of the things which he possessed was his own; but they had all things common.
4:32. Then the multitude of believers were of one heart and one soul. Neither did anyone say that any of the things that he possessed were his own, but all things were common to them.
4:32. And the multitude of them that believed were of one heart and of one soul: neither said any [of them] that ought of the things which he possessed was his own; but they had all things common.
And the multitude of them that believed were of one heart and of one soul: neither said any [of them] that ought of the things which he possessed was his own; but they had all things common:

32: У множества же уверовавших было одно сердце и одна душа; и никто ничего из имения своего не называл своим, но всё у них было общее.
4:32  τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία, καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῶ ἔλεγεν ἴδιον εἶναι, ἀλλ᾽ ἦν αὐτοῖς ἅπαντα κοινά.
4:32. multitudinis autem credentium erat cor et anima una nec quisquam eorum quae possidebant aliquid suum esse dicebat sed erant illis omnia communia
And the multitude of believers had but one heart and one soul. Neither did any one say that aught of the things which he possessed was his own: but all things were common unto them.
4:32. Then the multitude of believers were of one heart and one soul. Neither did anyone say that any of the things that he possessed were his own, but all things were common to them.
4:32. And the multitude of them that believed were of one heart and of one soul: neither said any [of them] that ought of the things which he possessed was his own; but they had all things common.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32-33: Чудо исцеления хромого и великая нравственная победа апостолов над Синедрионом при первом его восстании на новое общество - были великим событием в первохристианской Церкви. С этих пор общество христиан умножилось почти втрое сравнительно с уверовавшими первого дня Пятидесятницы. Поэтому Дееписатель опять находит нужным сделать общие замечания о внутреннем состоянии этого умножившегося общества (32-37: ст. ). Как главную характеристическую черту этого общества, он указывает то, что у множества этого было полное единодушие и братская любовь: одно сердце и одна душа - совершенное единение в мысли, в чувстве, в воле, в вере, во всем строе духовной жизни. Подлинно, дивное явление в грешном, самолюбивом мире. Другая характерная черта, естественно истекавшая из первой - полное общение имуществ, не по принуждению и какому-либо обязательному для всех закону, а совершенно добровольно, в силу одушевлявшей всех братской любви и нравственного единения.

"Никто ничего... не называл своим...", хотя была собственность, но она братски предоставлялась всем нуждающимся, в меру их нужды, устанавливая общее довольство и полное отсутствие нуждающихся. Это было характернейшее и грандиознейшее в истории человечества общество взаимопомощи, не лишенное умной и сложной организации, с особою общею кассою, которая, с одной стороны, беспрерывно пополнялась выручкою жертвуемых и продаваемых имуществ в общую пользу, с другой - также беспрерывно поддерживала полное отсутствие в обществе людей бедных и нуждающихся. И во главе этой мудрой организации стояли не какие-нибудь великие государственные умы, а простые галилейские рыбаки, апостолы, или, лучше сказать, обильно разливавшаяся чрез них новая сила истинно-христианского благодатного одушевления, сила веры и любви ко Спасителю ("великая благодать была на всех их...").

Поясняя напряжение высокого одушевления верующих, Дееписатель делает упоминание о великой силе проповеди апостолов о воскресении Господа. Это воскресение есть основание всей христианской веры (1Кор.XV:14), а потому является основанием и средоточием и всей апостольской проповеди, конечно, составляя не исключительный, а лишь преимущественный, основной предмет этой проповеди.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Prosperity of the Church; The Liberality of the Disciples.
32 And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. 33 And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. 34 Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, 35 And laid them down at the apostles' feet: and distribution was made unto every man according as he had need. 36 And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus, 37 Having land, sold it, and brought the money, and laid it at the apostles' feet.

We have a general idea given us in these verses, and it is a very beautiful one, of the spirit and state of this truly primitive church; it is conspectus sæculi--a view of that age of infancy and innocence.

I. The disciples loved one another dearly. Behold, how good and how pleasant it was to see how the multitude of those that believed were of one heart, and of one soul (v. 32), and there was no such thing as discord nor division among them. Observe here, 1. There were multitudes that believed; even in Jerusalem, where the malignant influence of the chief priests was most strong, there were three thousand converted on one day, and five thousand on another, and, besides these, there were added to the church daily; and no doubt they were all baptized, and made profession of the faith; for the same Spirit that endued the apostles with courage to preach the faith of Christ endued them with courage to confess it. Note, The increase of the church is the glory of it, and the multitude of those that believe, more than their quality. Now the church shines, and her light is come, when souls thus fly like a cloud into her bosom, and like doves to their windows, Isa. lx. 1, 8. 2. They were all of one heart, and of one soul. Though there were many, very many, of different ages, tempers, and conditions, in the world, who perhaps, before they believed, were perfect strangers to one another, yet, when they met in Christ, they were as intimately acquainted as if they had known one another many years. Perhaps they had been of different sects among the Jews, before their conversion, or had had discords upon civil accounts; but now these were all forgotten and laid aside, and they were unanimous in the faith of Christ, and, being all joined to the Lord, they were joined to one another in holy love. This was the blessed fruit of Christ's dying precept to his disciples, to love one another, and his dying prayer for them, that they all might be one. We have reason to think they divided themselves into several congregations, or worshipping assemblies, according as their dwellings were, under their respective ministers; and yet this occasioned no jealousy or uneasiness; for they were all of one heart, and one soul, notwithstanding; and loved those of other congregations as truly as those of their own. Thus it was then, and we may not despair of seeing it so again, when the Spirit shall be poured out upon us from on high.

II. The ministers went on in their work with great vigour and success (v. 33): With great power gave the apostles witness of the resurrection of the Lord Jesus. The doctrine they preached was, the resurrection of Christ: a matter of fact, which served not only for the confirmation of the truth of Christ's holy religion, but being duly explained and illustrated, with the proper inferences from it, served for a summary of all the duties, privileges, and comforts of Christians. The resurrection of Christ, rightly understood and improved, will let us into the great mysteries of religion. By the great power wherewith the apostles attested the resurrection may be meant, 1. The great vigour, spirit, and courage, with which they published and avowed this doctrine; they did it not softly and diffidently, but with liveliness and resolution, as those that were themselves abundantly satisfied of the truth of it, and earnestly desired that others should be so too. Or, 2. The miracles which they wrought to confirm their doctrine. With works of great power, they gave witness to the resurrection of Christ, God himself, in them, bearing witness too.

III. The beauty of the Lord our God shone upon them, and all their performances: Great grace was upon them all, not only all the apostles, but all the believers, charis megale--grace that had something great in it (magnificent and very extraordinary) was upon them all. 1. Christ poured out abundance of grace upon them, such as qualified them for great services, by enduing them with great power; it came upon them from on high, from above. 2. There were evident fruits of this grace in all they said and did, such as put an honour upon them, and recommended them to the favour of God, as being in his sight of great price. 3. Some think it includes the favour they were in with the people. Every one saw a beauty and excellency in them, and respected them.

IV. They were very liberal to the poor, and dead to this world. This was as great an evidence of the grace of God in them as any other, and recommended them as much to the esteem of the people.

1. They insisted not upon property, which even children seem to have a sense of and a jealousy for, and which worldly people triumph in, as Laban (Gen. xxxi. 43): All that thou seest is mine; and Nabal (1 Sam. xxv. 11): My bread and my water. These believers were so taken up with the hopes of an inheritance in the other world that this was as nothing to them. No man said that aught of the things which he possessed was his own, v. 32. They did not take away property, but they were indifferent to it. They did not call what they had their own, in a way of pride and vainglory, boasting of it, or trusting in it. They did not call it their own, because they had, in affection, forsaken all for Christ, and were continually expecting to be stripped of all for their adherence to him. They did not say that aught was their own; for we can call nothing our own but sin. What we have in the world is more God's than our own; we have it from him, must use it for him, and are accountable for it to him. No man said that what he had was his own, idion--his peculiar; for he was ready to distribute, willing to communicate, and desired not to eat his morsel alone, but what he had to spare from himself and family his poor neighbours were welcome to. Those that had estates were not solicitous to lay up, but very willing to lay out, and would straiten themselves to help their brethren. No marvel that they were of one heart and soul, when they sat so loose to the wealth of this world; for meum--mine, and tuum--thine, are the great makebates. Men's holding their own, and grasping at more than their own, are the rise of wars and fightings.

2. They abounded in charity, so that, in effect, they had all things common; for (v. 34) there was not any among them that lacked, but care was taken for their supply. Those that had been maintained upon the public charity were probably excluded when they turned Christians, and therefore it was fit that the church should take care of them. As there were many poor that received the gospel, so there were some rich that were able to maintain them, and the grace of God made them willing. Those that gather much have nothing over, because what they have over they have for those who gather little, that they may have no lack, 2 Cor. viii. 14, 15. The gospel hath laid all things common, not so that the poor are allowed to rob the rich, but so that the rich are appointed to relieve the poor.

3. They did many of them sell their estates, to raise a fund for charity: As many as had possession of lands or houses sold them, v. 34. Dr. Lightfoot computes that this was the year of jubilee in the Jewish nation, the fiftieth year (the twenty-eighth since they settled in Canaan fourteen hundred years ago), so that, what was sold that year being not to return till the next jubilee, lands then took a good price, and so the sale of those lands would raise the more money. Now,

(1.) We are here told what they did with the money that was so raised: They laid it at the apostles' feet--the left it to them to be disposed of as they thought fit; probably they had their support from it; for whence else could they have it? Observe, The apostles would have it laid at their feet, in token of their holy contempt of the wealth of the world; they thought it fitter it should be laid at their feet than lodged in their hands or in their bosoms. Being laid there, it was not hoarded up, but distribution was made, by proper persons, unto every man according as he had need. Great care ought to be taken in the distribution of public charity, [1.] That it be given to such as have need; such as are not able to procure a competent maintenance of themselves, through age, infancy, sickness, or bodily disability, or incapacity of mind, want either of ingenuity or activity, cross providences, losses, oppressions, or a numerous charge. Those who upon any of these accounts, or any other, have real need, and have not relations of their own to help them--but, above all, those that are reduced to want for well doing, and for the testimony of a good conscience, ought to be taken care of, and provided for, and, with such a prudent application of what is given, as may be most for their benefit. [2.] That it be given to every man for whom it is intended, according as he has need, without partiality or respect of persons. It is a rule in dispensing charity, as well as in administering justice, ut parium par sit ratio--that those who are equally needy and equally deserving should be equally helped, and that the charity should be suited and adapted to the necessity, as the word is.

(2.) Here is one particular person mentioned that was remarkable for this generous charity: it was Barnabas, afterwards Paul's colleague. Observe, [1.] The account here given concerning him, v. 36. His name was Joses; he was of the tribe of Levi, for there were Levites among the Jews of the dispersion, who, it is probable, presided in their synagogue--worship, and, according to the duty of that tribe, taught them the good knowledge of the Lord. He was born in Cyprus, a great way off from Jerusalem, his parents, though Jews, having a settlement there. Notice is taken of the apostles' changing his name after he associated with them. It is probable that he was one of the seventy disciples, and, as he increased in gifts and graces, grew eminent, and was respected by the apostles, who, in token of their value for him, gave him a name, Barnabas--the son of prophecy (so it properly signifies), he being endued with extraordinary gifts of prophecy. But the Hellenist Jews (saith Grotius) called praying paraklesis, and therefore by that word it is rendered here: A son of exhortation (so some), one that had an excellent faculty of healing and persuading; we have an instance of it, ch. xi. 22-24. A son of consolation (so we read it); one that did himself walk very much in the comforts of the Holy Ghost--a cheerful Christian, and this enlarged his heart in charity to the poor; or one that was eminent for comforting the Lord's people, and speaking peace to wounded troubled consciences; he had an admirable facility that way. There were two among the apostles that were called Boanerges--sons of thunder (Mark iii. 17); but here was a son of consolation with them. Each had his several gift. Neither must censure the other, but both case one another; let the one search the wound, and then let the other heal it and bind it up. [2.] Here is an account of his charity, and great generosity to the public fund. This is particularly taken notice of, because of the eminency of his services afterwards in the church of God, especially in carrying the gospel to the Gentiles; and, that this might not appear to come from any ill-will to his own nation, we have here his benevolence to the Jewish converts. Or perhaps this is mentioned because it was a leading card, and an example to others: He having land, whether in Cyprus, where he was born, or in Judea, where he now lived, or elsewhere, is not certain, but he sold it, not to buy elsewhere to advantage, but, as a Levite indeed, who knew he had the Lord God of Israel for his inheritance, he despised earthly inheritances, would be encumbered no more with them, but brought the money, and laid it at the apostles' feet, to be given in charity. Thus, as one that was designed to be a preacher of the gospel, he disentangled himself from the affairs of this life: and he lost nothing upon the balance of the account, by laying the purchase-money at the apostles' feet, when he himself was, in effect, numbered among the apostles, by that word of the Holy Ghost, Separate me Barnabas and Saul for the work whereunto I have called them, ch. xiii. 2. Thus, for the respect he showed to the apostles as apostles, he had an apostle's reward.
Adam Clarke: Commentary on the Bible - 1831
4:32: The multitude of them that believed - The whole 5000, mentioned Act 4:4, and probably many others, who had been converted by the ministry of the other apostles since that time.
Were of one heart and of one soul - Were in a state of the most perfect friendship and affection. In all the 5000 there appeared to be but one heart and one soul; so perfectly did they agree in all their views, religious opinions, and holy affections. Some MSS. add, και ουκ ην διακρισις εν αυτοις ουδεμια, and there was no kind of difference or dissension among them. This remarkable reading is found in the Codex Bezae, another of great authority, E, two others, Ambrose, Bede, Cyprian, and Zeno. Diogenes Laertius relates of Aristotle, ερωτηθεις, τι εστι φιλος; being asked, What is a Friend? εφη, μια ψυχη δυο σωμασιν ενοικουσα answered, One soul dwelling in Two bodies. This saying has been justly celebrated: but what would this wonderful philosopher have thought and said, had he seen these disciples of Jesus, and friends of mankind: one soul dwelling in 5000 bodies!
They had all things common - See the notes on Act 2:44, where this subject is examined. See below, Act 4:34.
Albert Barnes: Notes on the Bible - 1834
4:32: And the multitude - The number of believers at this time had become large. In Act 4:4, it is said that it was five thousand, and the number was constantly increasing.
One heart - This expression denotes "tender union." They felt alike, or were attached to the same things, and this preserved them from jars and dissensions.
One soul - This phrase also denotes "close and tender union." No expression could denote it more strikingly than to say of friends they have one soul. Plutarch cites an ancient verse in his life of Cato of Utica with this very expression - "Two friends, one soul" (Grotius). Thus, Diogenes Laertius also (5, Act 1:11) says respecting Aristotle, that "being asked what was a friend, answered that it was one soul dwelling in two bodies" (Kuinoel). The Hebrews spake of two friends as being "one man." There can be no more striking demonstration of union and love than to say of more than five thousand suddenly drawn together that they had one soul! And this union they evinced in every way possible - in their conduct, in their prayers, and in their property. How different would have been the aspect of the church if the union had continued to the present time!
Neither said ... - That is, I they did not regard it as their own, but to be used for the benefit of the whole society. See the notes on Act 2:44.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:32: the multitude: Act 1:14, Act 2:1, Act 5:12; Ch2 30:12; Jer 32:39; Eze 11:19, Eze 11:20; Joh 17:11, Joh 17:21-23; Rom 12:5, Rom 15:5, Rom 15:6; Co1 1:10, Co1 12:12-14; Co2 13:11; Eph 4:2-6; Phi 1:27; Phi 2:1, Phi 2:2; Pe1 3:8
ought: Act 2:44-46; Ch1 29:14-16; Luk 16:10-12; Pe1 4:11
Geneva 1599
4:32 (12) And the multitude of them that believed were of (o) one heart and of one soul: neither said any [of them] that ought of the things which he possessed was his own; but they had all things common.
(12) An example of the true Church, in which there is equal consent both in doctrine and in charity toward one another: and the pastors deliver true doctrine both sincerely and constantly.
(o) They agreed in counsel, will, and all plans.
John Gill
4:32 And the multitude of them that believed,.... The Gospel, and in Christ, the substance of it; and a multitude they were, for they were now about eight thousand persons. And though their number was so great, they
were of one heart and of one soul; there was an entire consent and agreement in doctrine, in matters of faith they were all of one mind and judgment, and there was a perfect harmony in their practice, they all performed the same duties, and observed the same commands and ordinances; and all pursued the same interest, and had the same ends and views; and there was a strict union of their affections to each other; their souls were knit to one another; so that there was, but as it were, one soul in this large body of Christians. Aristotle, being asked what a friend was, answered, one soul dwelling in two bodies (p): and so the Jews say, it is fit and proper that lovers or friends should be , "of one heart, as one man" (q); and such friends and hearty lovers were these.
Neither said any of them, that ought of the things which he possessed was his own; though he had a peculiar right unto them, yet he did not claim that right, nor insist on it, nor so much as speak of it, nor make use of his substance as if it was his own, reserving it for himself, or even disposing of it himself; but exposed it to the free use of the whole body, to enjoy it equally with himself:
but they had all things common; which was what they were not obliged to, but it was a free and voluntary action of their own, and so is not binding on others; nor indeed is their practice to be imitated, in the direct manner in which they did it, for their case was peculiar. They were not only every day liable to persecutions and to have their possessions seized, and their goods confiscated; but they also knew, that in process of time, Jerusalem would be destroyed, and they could not tell how soon; and therefore judged it right to sell off their possessions, and throw the money into one common stock, for their mutual support, and for the carrying on the common cause of Christ.
(p) Diog. Laert. in vit. Aristot. l, 5. 313. (q) Tzeror Hammor, fol. 21. 3. & 162. 4.
John Wesley
4:32 And the multitude of them that believed - Every individual person were of one heart and one soul - Their love, their hopes, their passions joined: and not so much as one - In so great a multitude: this was a necessary consequence of that union of heart; said that aught of the things which he had was his own - It is impossible any one should, while all were of one soul. So long as that truly Christian love continued, they could not but have all things common.
4:334:33: Եւ զօրութեամբ բազմաւ տային վկայութի՛ւն առաքեալքն զյարութեանն Տեառն Յիսուսի Քրիստոսի։ Եւ շնորհք մեծամե՛ծք էին ՚ի վերայ ամենեցուն նոցա[2176]։ [2176] Ոմանք. Զյարութենէ Տեառն Յիսուսի։
33. Եւ առաքեալները մեծ զօրութեամբ վկայութիւն էին տալիս Տէր Յիսուս Քրիստոսի յարութեան մասին: Ու նրանց բոլորի վրայ մեծամեծ շնորհներ կային:
33 Առաքեալները մեծ զօրութիւնով վկայ էին Տէր Յիսուսին յարութեանը։ Անոնց ամենուն վրայ մեծ շնորհք կար։
Եւ զօրութեամբ բազմաւ տային վկայութիւն առաքեալքն զյարութեանն Տեառն Յիսուսի [22]Քրիստոսի. եւ շնորհք մեծամեծք էին ի վերայ ամենեցուն նոցա:

4:33: Եւ զօրութեամբ բազմաւ տային վկայութի՛ւն առաքեալքն զյարութեանն Տեառն Յիսուսի Քրիստոսի։ Եւ շնորհք մեծամե՛ծք էին ՚ի վերայ ամենեցուն նոցա[2176]։
[2176] Ոմանք. Զյարութենէ Տեառն Յիսուսի։
33. Եւ առաքեալները մեծ զօրութեամբ վկայութիւն էին տալիս Տէր Յիսուս Քրիստոսի յարութեան մասին: Ու նրանց բոլորի վրայ մեծամեծ շնորհներ կային:
33 Առաքեալները մեծ զօրութիւնով վկայ էին Տէր Յիսուսին յարութեանը։ Անոնց ամենուն վրայ մեծ շնորհք կար։
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4:3333: Апостолы же с великою силою свидетельствовали о воскресении Господа Иисуса Христа; и великая благодать была на всех их.
4:33  καὶ δυνάμει μεγάλῃ ἀπεδίδουν τὸ μαρτύριον οἱ ἀπόστολοι τῆς ἀναστάσεως τοῦ κυρίου ἰησοῦ, χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς.
4:33. καὶ (And) δυνάμει (unto-an-ability) μεγάλῃ (unto-great) ἀπεδίδουν (they-were-giving-off) τὸ (to-the-one) μαρτύριον (to-a-witnesslet,"οἱ (the-ones) ἀπόστολοι (setees-off) τοῦ (of-the-one) κυρίου (of-Authority-belonged) Ἰησοῦ (of-an-Iesous) τῆς (of-the-one) ἀναστάσεως, (of-a-standing-up,"χάρις (a-granting) τε (also) μεγάλη (great) ἦν (it-was) ἐπὶ (upon) πάντας ( to-all ) αὐτούς. (to-them)
4:33. et virtute magna reddebant apostoli testimonium resurrectionis Iesu Christi Domini et gratia magna erat in omnibus illisAnd with great power did the Apostles give testimony of the resurrection of Jesus Christ our Lord: and great grace was in them all.
33. And with great power gave the apostles their witness of the resurrection of the Lord Jesus: and great grace was upon them all.
4:33. And with great power, the Apostles were rendering testimony to the Resurrection of Jesus Christ our Lord. And great grace was in them all.
4:33. And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.
And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all:

33: Апостолы же с великою силою свидетельствовали о воскресении Господа Иисуса Христа; и великая благодать была на всех их.
4:33  καὶ δυνάμει μεγάλῃ ἀπεδίδουν τὸ μαρτύριον οἱ ἀπόστολοι τῆς ἀναστάσεως τοῦ κυρίου ἰησοῦ, χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς.
4:33. et virtute magna reddebant apostoli testimonium resurrectionis Iesu Christi Domini et gratia magna erat in omnibus illis
And with great power did the Apostles give testimony of the resurrection of Jesus Christ our Lord: and great grace was in them all.
4:33. And with great power, the Apostles were rendering testimony to the Resurrection of Jesus Christ our Lord. And great grace was in them all.
4:33. And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.
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Adam Clarke: Commentary on the Bible - 1831
4:33: With great power gave the apostles witness - This power they received from the Holy Spirit, who enabled them, μεγαλῃ δυναμει, with striking miracles, to give proof of the resurrection of the Lord Jesus; for this is the point that was particularly to be proved: that he was slain and buried, all knew; that he rose again from the dead, many knew; but it was necessary to give such proofs as should convince and confound all. This preaching and these miracles demonstrated this Divine truth: Jesus died for your sins - he rose again for your justification; behold what God works in confirmation of these glorious truths; believe therefore in the Lord Jesus, and ye shall not perish, but have everlasting life.
Great grace was upon them all - They all received much of the favor or grace of God; and they had much favor with all who feared God. In both these ways this clause may be understood; for χαρις means favor, whether that be evidenced by benevolence or beneficence, or by both. The favor of God is the benevolence of God; but his benevolence is never exerted without the exertions of his beneficence. Hence the grace or favor of God always implies a blessing or gift from the hand of his mercy and power. The favor or benevolence of men may exist without beneficence, because it may not be in their power to communicate any gift or benefit, though they are disposed to do it; or, 2dly. the persons who enjoy their favor may not stand in need of any of their kind acts; but it is not so with God: his good will is ever accompanied by his good work; and every soul that is an object of his benevolence stands in the utmost need of the acts of his beneficence. Hence, as he loved the world, he gave his Son a ransom for all. All needed his help; and, because they all needed it, therefore all had it. And truly we may say of the whole human race, for whom the Son of God tasted death, that great grace was upon all; for All have been purchased by his sacrificial death. This by the way.
Albert Barnes: Notes on the Bible - 1834
4:33: And with great power - See Act 1:8. The word "power" here denotes "efficacy," and means that they had "ability" given them to bear witness of the resurrection of the Saviour. it refers, therefore, I rather to their preaching than to their miracles.
Gave the apostles witness - The apostles bore testimony to.
The resurrection of the Lord Jesus - This was the main point to be established. If it proved that the Lord Jesus came to life again after having been put to death, it established all that he taught, and was a demonstration that he was sent from God. They exerted, therefore, all their powers to prove this, and their success was such as might have been expected. Multitudes were converted to the Christian faith.
And great grace ... - The word "grace" means "favor." See the notes on Joh 1:16. The expression here may mean either that the favor of God was remarkably shown to them, or that they had great favor in the sight of the people. It does not refer, as the expression now does commonly, to the internal blessings of religion on a man's own soul, to their personal advancement in the Christian graces, but to the favor or success that attended their preaching. The meaning probably is, that the "favor" of the "people" toward them was great, or that great success attended their ministry among them. Thus, the same word grace (Greek) is used in Act 2:47. If this is its meaning, then here is an instance of the power of the testimony of the resurrection of the Lord Jesus to impress the minds of people. But this is not all, nor probably is it the main idea. It is that their union, their benevolence their liberality in supplying the needs of the needy, was a means of opening the hearts of the people, and of winning them to the Saviour. If we wish to incline others to our opinions, nothing is better adapted to it than to show them kindness, and even to minister to their temporal needs.
Benevolence toward them softens the heart, and inclines them to listen to us. It disarms their prejudices, and disposes them to the exercise of the mild and amiable feelings of religion. Hence, our Saviour was engaged in healing the diseases and supplying the needs of the people. He drew around him the poor, the needy, and the diseased, and supplied their necessities, and thus prepared them to receive his message of truth. Thus, God is love, and is constantly doing good, that his goodness may lead people to repentance, Rom 2:4. And hence, no persons have better opportunities to spread the true sentiments of religion, or are clothed with higher responsibilites, than those who have it in their power to do good, or than those who are habitually engaged in bestowing favors. Thus, physicians have access to the hearts of people which other persons have not. Thus, parents have an easy access to the minds of children. for they are constantly doing them good. And thus Sunday-school teachers, whose whole work is a work of benevolence, have direct and most efficient access to the hearts of the children committed to their care.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:33: with: Act 4:30, Act 1:8, Act 1:22, Act 2:32, Act 2:33, Act 3:15, Act 3:16, Act 5:12-16; Mar 16:20; Luk 24:48, Luk 24:49; Rom 15:18, Rom 15:19; Th1 1:5; Heb 2:4
grace: Act 2:47; Luk 2:52; Joh 1:16
John Gill
4:33 And with great power,.... Either in a very powerful way, with great fervency of spirit, and ardour of mind, and uncommon zeal; or with great efficacy on the souls of men; or with many miracles, and powerful operations in healing the sick, casting out devils, &c.
gave the apostles witness of the resurrection of the Lord Jesus; which they were chosen to be witnesses, and were eyewitnesses of; and which is a fundamental article of the Gospel, and was what the Sadducees were particularly disturbed at, and on account of which they forbade them to preach any more in Christ's name.
And great grace was upon them all; not only upon the apostles and ministers, but upon the whole church: and which may be understood either of the large gifts of the Spirit of God, which were poured out upon them, and plentifully bestowed on them; or of the gracious protection of God over them, preserving them from the rage and malice of men; or of that grace and favour which they had among thee people in common; or of that charity, liberality and beneficence, which were among them, which sense is confirmed by what follows; though it may be all these senses may be taken in.
John Wesley
4:33 And great grace - A large measure of the inward power of the Holy Ghost, was upon them all - Directing all their thoughts, words, and actions.
Robert Jamieson, A. R. Fausset and David Brown
4:33 with great power--effect on men's minds.
great grace was upon them all--The grace of God copiously rested on the whole community.
4:344:34: Եւ ո՛չ ոք կարօտէր ՚ի նոսա. զի որ միանգամ տեա՛րք էին գեւղից կամ ապարանից՝ վաճառէին, եւ բերէին զգինս վաճառելոցն[2177]՝ [2177] Ոմանք. Տեարքն էին գեղից... զգինս վաճառելոյն։
34. Եւ նրանց մէջ ոչ ոք մի բանի կարօտ չէր, որովհետեւ, ովքեր գիւղերի կամ ապարանքների տէր էին, վաճառում էին դրանք եւ վաճառուածի գումարը բերում
34 Անոնց մէջ կարօտութիւն քաշող մը չկար, վասն զի անոնք որ ագարակներու կամ տուներու տէր էին, կը ծախէին եւ ծախուածներուն գիները կը բերէին
Եւ ոչ ոք կարօտէր ի նոսա, զի որ միանգամ տեարք էին գեղից կամ ապարանից` վաճառէին եւ բերէին զգինս վաճառելոցն:

4:34: Եւ ո՛չ ոք կարօտէր ՚ի նոսա. զի որ միանգամ տեա՛րք էին գեւղից կամ ապարանից՝ վաճառէին, եւ բերէին զգինս վաճառելոցն[2177]՝
[2177] Ոմանք. Տեարքն էին գեղից... զգինս վաճառելոյն։
34. Եւ նրանց մէջ ոչ ոք մի բանի կարօտ չէր, որովհետեւ, ովքեր գիւղերի կամ ապարանքների տէր էին, վաճառում էին դրանք եւ վաճառուածի գումարը բերում
34 Անոնց մէջ կարօտութիւն քաշող մը չկար, վասն զի անոնք որ ագարակներու կամ տուներու տէր էին, կը ծախէին եւ ծախուածներուն գիները կը բերէին
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4:3434: Не было между ними никого нуждающегося; ибо все, которые владели землями или домами, продавая их, приносили цену проданного
4:34  οὐδὲ γὰρ ἐνδεής τις ἦν ἐν αὐτοῖς· ὅσοι γὰρ κτήτορες χωρίων ἢ οἰκιῶν ὑπῆρχον, πωλοῦντες ἔφερον τὰς τιμὰς τῶν πιπρασκομένων
4:34. οὐδὲ (Not-moreover) γὰρ (therefore) ἐνδεής (binded-in) τις (a-one) ἦν (it-was) ἐν (in) αὐτοῖς: (unto-them) ὅσοι ( Which-a-which ) γὰρ (therefore) κτήτορες (possessors) χωρίων (of-spacelets) ἢ (or) οἰκιῶν (of-housings-unto) ὑπῆρχον, (they-were-firsting-under," πωλοῦντες ( trafficking-unto ) ἔφερον (they-were-bearing) τὰς (to-the-ones) τιμὰς (to-valuations) τῶν (of-the-ones) πιπρασκομένων ( of-being-sold ,"
4:34. neque enim quisquam egens erat inter illos quotquot enim possessores agrorum aut domorum erant vendentes adferebant pretia eorum quae vendebantFor neither was there any one needy among them. For as many as were owners of lands or houses sold them and brought the price of the things they sold,
34. For neither was there among them any that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold,
4:34. And neither was anyone among them in need. For as many as were owners of fields or houses, selling these, were bringing the proceeds of the things that they were selling,
4:34. Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold,
Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold:

34: Не было между ними никого нуждающегося; ибо все, которые владели землями или домами, продавая их, приносили цену проданного
4:34  οὐδὲ γὰρ ἐνδεής τις ἦν ἐν αὐτοῖς· ὅσοι γὰρ κτήτορες χωρίων ἢ οἰκιῶν ὑπῆρχον, πωλοῦντες ἔφερον τὰς τιμὰς τῶν πιπρασκομένων
4:34. neque enim quisquam egens erat inter illos quotquot enim possessores agrorum aut domorum erant vendentes adferebant pretia eorum quae vendebant
For neither was there any one needy among them. For as many as were owners of lands or houses sold them and brought the price of the things they sold,
4:34. And neither was anyone among them in need. For as many as were owners of fields or houses, selling these, were bringing the proceeds of the things that they were selling,
4:34. Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34-35: "Все, которые владели..." - osoi kthtoreV uphrcon..., "елицы господие... бяху..." Более точный смысл выражения: не "все, которые...", а - "те, которые". Равно, как и "продавая их" не говорит о том, что владетели продавали все, не оставляя себе ничего. И то, и другое было делом доброй воли и братской любви каждого и позволяло самые разнообразные степени, чуждые и тени стороннего понуждения (ср. V:4).

"Полагали к ногам апостолов..." - в полное их распоряжение и ведение.
Adam Clarke: Commentary on the Bible - 1831
4:34: Neither was there any among them that lacked - It was customary with the Jews to call the poor together, to eat of the sacrifices, but as the priests, etc., were incensed against Christ and Christianity, consequently the Christian poor could have no advantage of this kind; therefore, by making a common stock for the present necessity, the poor were supplied; so there was none among them that lacked. This provision therefore of the community of goods, which could be but temporary, was made both suitably and seasonably. See Bp. Pearce, and see the note on Act 2:44.
Albert Barnes: Notes on the Bible - 1834
4:34: That lacked - That was in want, or whose needs were not supplied by the others.
As many as ... - The word used here is employed in a large, indefinite sense; but it would be improper to press it so as to suppose that every individual that became a Christian sold at once all his property. The sense doubtless is, that this was done "when it was necessary:" they parted with whatever property was needful to supply the needs of their poor brethren. That it was by no means considered a matter of "obligations," or enjoined by the apostles, is apparent from the case of Ananias, Act 5:4. The fact that "Joses" is particularly mentioned Act 4:36 shows that it was by no means a universal practice thus to part with all their possessions. He was "one" instance in which it was done. Perhaps there were many other similar instances; but all that the passage requires us to believe is, that they parted with whatever was "needful" to supply the needs of the poor. This was an eminent and instructive instance of Christian liberality, and of the power of the gospel in overcoming one of the strongest passions that ever exist in the human bosom - the love of money. Many of the early Christians were poor. They were collected from the lower orders of the people. But "all" Were not so. Some of them, it seems, were people of affluence; but the effect of religion was to bring them all, in regard to feeling, at least, on a level. They felt that they were members of one family, and they therefore imparted their property cheerfully to their brethren. Besides this, they were about to go to other lands to preach the gospel, and they cheerfully parted with their property that they might go and proclaim the unsearchable riches of Christ. See the notes on Act 2:44.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:34: was: Deu 2:7; Psa 34:9, Psa 34:10; Luk 22:35; Th1 4:12
for: Act 4:37, Act 2:45, Act 5:1-3; Mar 10:21; Luk 12:33, Luk 16:9; Ti1 6:19; Jam 1:27
Geneva 1599
4:34 (13) Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold,
(13) True charity helps the need of the poor with its own loss, but in such a way that all things are done well and orderly.
John Gill
4:34 Neither was there any among them that lacked,.... Bread to eat, or clothes to wear, or any of the necessaries of life; which shows their great charity, and gives a reason why they were in so much favour with the people, because they took so much care of their poor; and this flowed from the grace of God bestowed upon them:
for as many as were possessors of lands and houses; or "vineyards", as the Ethiopic version reads, whether in Jerusalem or elsewhere;
sold them and brought the prices of the things that were sold; whether lands, houses, or vineyards.
John Wesley
4:34 For neither was there any one among them that wanted - We may observe, this is added as the proof that great grace was upon them all. And it was the immediate, necessary consequence of it: yea, and must be to the end of the world. In all ages and nations, the same cause, the same degree of grace, could not but in like circumstances produce the same effect. For whosoever were possessors of houses and lands sold them - Not that there was any particular command for this; but there was great grace and great love: of which this was the natural fruit.
4:354:35: դնէի՛ն առ ոտս առաքելոցն. եւ բաշխէի՛ն իւրաքանչիւր՝ որպէս ումեք պիտո՛յ ինչ լինէր[2178]։ [2178] Ոմանք. Եւ դնէին առ... ումեք ինչ պիտոյ լի՛՛։
35. ու դնում էին առաքեալների ոտքերի առաջ, եւ նրանք բաշխում էին իւրաքանչիւրին՝ ում ինչքան պէտք էր լինում:
35 Ու առաքեալներուն ոտքը կը դնէին եւ ամէն մէկուն իր կարօտութեանը նայելով կը բաժնուէր։
դնէին առ ոտս առաքելոցն. եւ բաշխէին իւրաքանչիւր որպէս ումեք պիտոյ ինչ լինէր:

4:35: դնէի՛ն առ ոտս առաքելոցն. եւ բաշխէի՛ն իւրաքանչիւր՝ որպէս ումեք պիտո՛յ ինչ լինէր[2178]։
[2178] Ոմանք. Եւ դնէին առ... ումեք ինչ պիտոյ լի՛՛։
35. ու դնում էին առաքեալների ոտքերի առաջ, եւ նրանք բաշխում էին իւրաքանչիւրին՝ ում ինչքան պէտք էր լինում:
35 Ու առաքեալներուն ոտքը կը դնէին եւ ամէն մէկուն իր կարօտութեանը նայելով կը բաժնուէր։
zohrab-1805▾ eastern-1994▾ western am▾
4:3535: и полагали к ногам Апостолов; и каждому давалось, в чем кто имел нужду.
4:35  καὶ ἐτίθουν παρὰ τοὺς πόδας τῶν ἀποστόλων· διεδίδετο δὲ ἑκάστῳ καθότι ἄν τις χρείαν εἶχεν.
4:35. καὶ (and) ἐτίθουν (they-were-placing) παρὰ (beside) τοὺς (to-the-ones) πόδας (to-feet) τῶν (of-the-ones) ἀποστόλων: (of-setees-off) διεδίδετο (it-was-being-given-through) δὲ (moreover) ἑκάστῳ (unto-each) καθότι (down-to-which-a-one) ἄν (ever) τις (a-one) χρείαν (to-an-affording-of) εἶχεν. (it-was-holding)
4:35. et ponebant ante pedes apostolorum dividebantur autem singulis prout cuique opus eratAnd laid it down before the feet of the apostles. And distribution was made to every one, according as he had need.
35. and laid them at the apostles’ feet: and distribution was made unto each, according as any one had need.
4:35. and were placing it before the feet of the Apostles. Then it was divided to each one, just as he had need.
4:35. And laid [them] down at the apostles’ feet: and distribution was made unto every man according as he had need.
And laid [them] down at the apostles' feet: and distribution was made unto every man according as he had need:

35: и полагали к ногам Апостолов; и каждому давалось, в чем кто имел нужду.
4:35  καὶ ἐτίθουν παρὰ τοὺς πόδας τῶν ἀποστόλων· διεδίδετο δὲ ἑκάστῳ καθότι ἄν τις χρείαν εἶχεν.
4:35. et ponebant ante pedes apostolorum dividebantur autem singulis prout cuique opus erat
And laid it down before the feet of the apostles. And distribution was made to every one, according as he had need.
4:35. and were placing it before the feet of the Apostles. Then it was divided to each one, just as he had need.
4:35. And laid [them] down at the apostles’ feet: and distribution was made unto every man according as he had need.
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Adam Clarke: Commentary on the Bible - 1831
4:35: Laid ...down at the apostles' feet - To show how cordially and entirely they parted with them. And they entrusted the management of the whole to those men to whom they found God had entrusted the gifts of his Holy Spirit, and the doctrine of the kingdom of heaven.
Albert Barnes: Notes on the Bible - 1834
4:35: And laid them down ... - That is, they committed the money received for their property to the disposal of the apostles, to distribute it as was necessary among the poor. This soon became a burdensome and inconvenient office, and they therefore appointed men who had special charge of it, Act 6:1-2, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:35: at: Act 3:6, Act 5:2, Act 6:1-6; Co2 8:20, Co2 8:21
distribution: Act 2:45, Act 6:1
John Gill
4:35 And laid them down at the apostles' feet,.... Showing great veneration and respect to the apostles, and a sort of neglect and contempt of their worldly substance; and signifying that they entirely delivered them to the apostles, and subjected them to their disposal:
and distribution was made unto every man, according as he had need; though they had all things in common, yet there was an order observed; a man might not go to the common stock and take out of it what he would; but as all was committed to the care of the apostles, and was in their power; the distribution was made by them, to every man, to the original proprietors, as well as to others, and that not as much as a man would have, or he might crave; but as much as he needed, for the present, of which the apostles were the judges.
John Wesley
4:35 And distribution was made - At first by the apostles themselves, afterward by them whom they appointed.
Robert Jamieson, A. R. Fausset and David Brown
4:35 laid . . . at the apostles' feet--sitting, it may be, above the rest. But the expression may be merely derived from that practice, and here meant figuratively.
4:364:36: Յովսէփ՝ որ կոչեցաւն Բառնաբաս յառաքելո՛ց անտի, որ թարգմանի որդի՛ մխիթարութեան. Ղեւտացի՛ յազգէ, Կիւպրացի՛[2179]. [2179] Բազումք. Կիպրացի։
36. Յովսէփը, որ ղեւտացի էր, ծագումով՝ կիպրացի, որը առաքեալներից Բառնաբաս կոչուեց (որ թարգմանւում է մխիթարութեան որդի), մի արտ ունէր.
36 Եւ Յովսէս, որ առաքեալներէն Բառնաբաս մականուանուեցաւ, (որ կը թարգմանուի Մխիթարութեան որդի,) Ղեւտացի, ծնունդով Կիպրացի,
[23]Յովսէփ որ կոչեցաւն Բառնաբաս յառաքելոց անտի, (որ թարգմանի որդի մխիթարութեան,) Ղեւտացի, յազգէ Կիպրացի:

4:36: Յովսէփ՝ որ կոչեցաւն Բառնաբաս յառաքելո՛ց անտի, որ թարգմանի որդի՛ մխիթարութեան. Ղեւտացի՛ յազգէ, Կիւպրացի՛[2179].
[2179] Բազումք. Կիպրացի։
36. Յովսէփը, որ ղեւտացի էր, ծագումով՝ կիպրացի, որը առաքեալներից Բառնաբաս կոչուեց (որ թարգմանւում է մխիթարութեան որդի), մի արտ ունէր.
36 Եւ Յովսէս, որ առաքեալներէն Բառնաբաս մականուանուեցաւ, (որ կը թարգմանուի Մխիթարութեան որդի,) Ղեւտացի, ծնունդով Կիպրացի,
zohrab-1805▾ eastern-1994▾ western am▾
4:3636: Так Иосия, прозванный от Апостолов Варнавою, что значит--сын утешения, левит, родом Кипрянин,
4:36  ἰωσὴφ δὲ ὁ ἐπικληθεὶς βαρναβᾶς ἀπὸ τῶν ἀποστόλων, ὅ ἐστιν μεθερμηνευόμενον υἱὸς παρακλήσεως, λευίτης, κύπριος τῶ γένει,
4:36. Ἰωσὴφ (An-Iosef) δὲ (moreover) ὁ (the-one) ἐπικληθεὶς (having-been-called-upon-unto) Βαρνάβας (a-Barnabas) ἀπὸ (off) τῶν (of-the-ones) ἀποστόλων, (of-setees-off,"ὅ (which) ἐστιν (it-be) μεθερμηνευόμενον (being-explained-with-of) Υἱὸς (A-son) Παρακλήσεως, (Of-a-Calling-beside,"Λευείτης, (a-Leueite,"Κύπριος (Kupros-belonged) τῷ (unto-the-one) γένει, (unto-a-kindred,"
4:36. Ioseph autem qui cognominatus est Barnabas ab apostolis quod est interpretatum Filius consolationis Levites Cyprius genereAnd Joseph, who, by the apostles, was surnamed Barnabas (which is, by interpretation, The son of consolation), a Levite, a Cyprian born,
36. And Joseph, who by the apostles was surnamed Barnabas ( which is, being interpreted, Son of exhortation), a Levite, a man of Cyprus by race,
4:36. Now Joseph, who the Apostles surnamed Barnabas (which is translated as ‘son of consolation’), who was a Levite of Cyprian descent,
4:36. And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, [and] of the country of Cyprus,
And Joses, who by the apostles was surnamed Barnabas, ( which is, being interpreted, The son of consolation,) a Levite, [and] of the country of Cyprus:

36: Так Иосия, прозванный от Апостолов Варнавою, что значит--сын утешения, левит, родом Кипрянин,
4:36  ἰωσὴφ δὲ ὁ ἐπικληθεὶς βαρναβᾶς ἀπὸ τῶν ἀποστόλων, ὅ ἐστιν μεθερμηνευόμενον υἱὸς παρακλήσεως, λευίτης, κύπριος τῶ γένει,
4:36. Ioseph autem qui cognominatus est Barnabas ab apostolis quod est interpretatum Filius consolationis Levites Cyprius genere
And Joseph, who, by the apostles, was surnamed Barnabas (which is, by interpretation, The son of consolation), a Levite, a Cyprian born,
4:36. Now Joseph, who the Apostles surnamed Barnabas (which is translated as ‘son of consolation’), who was a Levite of Cyprian descent,
4:36. And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, [and] of the country of Cyprus,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36: В качестве примера упоминаемых добрых пожертвований, вероятно, более других поучительного, Дееписатель указывает Иосию, прозванного апостолами Варнавою, что значит сын утешения. Этот Варнава, впоследствии столь известный спутник Апостола Павла, был пророк (XIII:1), и прозвание его означало, вероятно, особенную утешительность его вдохновенно-пророческих речей (1Кор.XIV:3). Он был также левит. Это тоже замечательно: доселе не видно было случая, чтобы священное колено склонялось перед Христом верою в Него. Зато вскоре выступают упоминания о многих священниках, покорившихся вере Христовой (VI:7).

"Кипрянин родом..." - с острова Кипра, ближайшего к берегу Палестины на Средиземном море.
Adam Clarke: Commentary on the Bible - 1831
4:36: Joses - Or, Joseph, as many excellent MSS. read; but who he was, farther than what is here said, we know not.
Surnamed Barnabas - Or, Barsabbas, according to the Coptic.
The son of consolation - Υἱος παρακλησεως; As παρακλησις signifies exhortation, as well as consolation, and is indeed distinguished from the latter, Co1 14:3, the original name was probably בר נבא Bar naba, or בר נביא Bar nebia, which signifies the son of prophecy or exhortation; and this is certainly one sense which prophecy has in the New Testament; and in this way Barnabas distinguished himself among the apostles. See Act 11:23. And Barnabas Exhorted them all that with purpose of heart they should cleave unto the Lord.
A Levite, and of the country of Cyprus - Cyprus is an island in the Mediterranean Sea, off Cilicia, and not very distant from the Jewish coast. The Jews were very numerous in that island: see Dion. Cas. lib. 68, 69. Though he was a Levite, he might have had land of his own by private purchase. The Levites, as a tribe, had no land in Israel; but the individuals certainly might make purchases any where in the country: but, as Barnabas was of Cyprus, his land probably lay there; and as it is likely that he was one of those strangers that came up to Jerusalem to the late feast, and was there converted, he might have sold his land in the island to some of his own countrymen who were at Jerusalem at this time; and so, being called to the work of the ministry, continued to associate with the apostles, travelling every where, and preaching the Gospel of the kingdom of God. He was the constant companion of St. Paul, till the separation took place on account of John Mark, mentioned Act 15:36-39.
It is worthy of remark that the two apostles of the Gentiles, though of Jewish extraction, were both born in Gentile countries; Paul in Cilicia, Barnabas in Cyprus: this gave them many advantages; served to remove prejudices from the heathens; and gave them no doubt much facility in the Greek tongue, without which they could have done but little in Asia Minor, nor in most parts of the Roman empire where they traveled. How admirably does God determine even the place of our birth, and the bounds of our habitation! When under the influence of the grace of Christ, every thing is turned to a man's advantage. The man whom he calls to his work he will take care to endue with every necessary qualification. And is it too much to say that God never did call a man to preach the Gospel whom he did not qualify in such a manner that both the workman and the work should appear to be of God?
Some have said that ignorance is the mother of devotion. Devotion and religion are both scandalized by the saying. Enlightened piety has ever been the most sincere, steady, and active. God makes those wise who turn unto him; and by experimental religion all the powers of the mind are greatly improved. Every genuine minister of Christ has an enlightened heart; and, to this, it is his duty to add a well-cultivated mind. Ex quovis ligno Mercurius non fit: A blockhead never did, and never can, make a minister.
Albert Barnes: Notes on the Bible - 1834
4:36: And Joses - Many manuscripts, instead of "Joses," here read "Joseph." The reasons why this individual is selected and specified particularly were, doubtless, because he was a foreigner; because it was a remarkable instance of liberality; and because he subsequently distinguished himself in the work of the ministry. He gave himself, his property, his all, to the service of the Lord Jesus, and went forth to the self-denying labors of the gospel. He is mentioned elsewhere with honor in the New Testament Act 11:24, Act 11:30, and usually as the companion of the apostle Paul. The occasion on which he became connected with Paul in the ministry was when he himself was sent forth by the church at Jerusalem to Antioch. There, it seems, he heard of the fame of Paul and went to Tarsus to seek him, and brought him with him to Antioch, Act 11:22-26. Before this he had been acquainted with him, and had introduced him to the other apostles at a time when they were afraid of Paul, and unwilling to acknowledge him as an apostle, Act 9:26-27. At Antioch, Barnabas was led into dissimulation by Peter in regard to the Gentiles, and was reproved by his friend and companion, Paul, Gal 2:13. He and Paul continued to travel in fellowship until a dispute arose at Antioch about Mark, and they separated, Paul going with Silas through Syria and Cilicia, and Barnabas, with Mark, sailing for his native place, Cyprus, Act 15:35-41. See the following places for particulars of his history: Act 11:22, Act 11:25, Act 11:30; Act 12:25; Act 13:1-2, Act 13:50; Act 14:12; Act 15:12; Co1 9:6; Gal 2:1, Gal 2:9.
Who by the apostles was surnamed ... - The practice of giving surnames, as expressive of character, was not uncommon. Thus, Simon was called Peter, or Cephas, Joh 1:44; and thus James and John were surnamed Boanerges, Mar 3:17.
Barnabas, which is ... - This word properly denotes "the son of prophecy." It is compounded of two Syriac words, the one meaning "son," and the other "prophecy." The Greek word which is used to interpret this παράκλησις paraklē sis, translated "consolation," means properly exhortation, entreaty, petition, or advocacy. It also means "consolation or solace"; and from this meaning the interpretation has been given to the word "Barnabas," but with evident impropriety. It does not appear that the name was bestowed on account of this, though it is probable that he possessed the qualification for administering comfort or consolation in an eminent degree, but on account of his talent for "speaking," or "exhorting" the people to holiness, and his success in preaching. Compare Act 11:23.
A Levite - One of the descendants of Levi employed in the lower services of the temple. The whole tribe of Levi was set apart to the service of religion. It was divided into priests and Levites. The three sons of Levi were Gershon, Kohath, and Merari. Of the family of "Kohath" Aaron was descended, who was the first high priest. His oldest son succeeded him, and the remainder of his sons were "priests." All the others of the tribe of Levi were called "Levites," and were employed in the work of the temple, in assisting the priests in performing sacred music, etc., Num. 3; Deu 12:18-19; Deu 18:6-8; Ch1 23:24.
Of the country of Cyprus - Cyprus is the largest island in the Mediterranean; an island extremely fertile, abounding in wine, honey, oil, wool, etc. It is mentioned in Act 13:4; Act 15:39. The island is near to Cicilia, and is not far from the Jewish coast. It is said by Dion Caccius (lib. 68, 69) that the Jews were very numerous in that island - Clark. Barnabas afterward became, with Paul, a distinguished preacher to the Gentiles. It is worthy of remark, that "both" were born in pagan countries, though by descent Jews; and as they were trained in pagan lands, they were better suited for their special work. The case of Barnabas is that of a man who had property when he entered the ministry, and who gave up all for the Lord Jesus. The great mass of ministers, like very many who have been distinguished in other professions, have been taken from among the poor, and from humble ranks in life. But all have not been. Many have been wealthy, and have devoted all to Christ; and in regard to others, it is to be remarked, that a very considerable proportion of them could have gained more "wealth" in some other profession than they do in the ministry. The ministry is a work of self-denial, and none should enter it who are not prepared to devote all to the service of the Lord Jesus Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:36: Barnabas: Act 11:22-25, Act 11:30, Act 12:25, Act 13:1, Act 15:2, Act 15:12, Act 15:37; Co1 9:6; Gal 2:1, Gal 2:9, Gal 2:13
The son: Mar 3:17
Cyprus: Act 11:19, Act 11:20, Act 15:39, Act 21:16
John Gill
4:36 And Joses,.... The Vulgate Latin, Syriac, and Ethiopic versions, read "Joseph", and so do Beza's most ancient copy, and two of his manuscripts, and the Alexandrian copy, and others; for "Jose", or "Joses", is only an abbreviation or contraction of "Joseph"; though according to others it is the same with "Josiah": there is one of this name, who was the sort of Alphaeus, and brother to two of the apostles, James and Jude, Mt 13:55 and another called "Joses Barsabas"; and it may be to distinguish the one from the other this is called "Joses Barnabas"; for so it follows,
who by the apostles was surnamed Barnabas: his name before his conversion was "Joses", or "Joseph", or "Josiah"; and afterwards, or at least after he came to be acquainted with the apostles, and to be in their company, they called him "Barnabas", The Arabic and Ethiopic versions read, "who was of the apostles"; and so Barnabas is spoken of as if he was an apostle, 1Cor 9:5
which is, being interpreted, the son of consolation; or "of exhortation"; from the excellent gift and talent he had at exhorting; see Acts 11:23 and from the use he was of for the comforting of distressed minds; for "Naba, to prophesy", includes both exhortation and comfort; and he having the gift of prophecy or preaching the Gospel, was called "Barnabas", a son of comfort, or a comforter, or an exhorter: and so Jerom (r) interprets it, "the son of a prophet". Drusius conjectures that his right name was , "Bar Nachama", and by contraction "Barnama", and with a Greek termination "Barnamas"; which properly signifies, in the Chaldee and Syriac languages, "the son of consolation", as it is here interpreted; and he observes, that the letters "M" and "B" are sometimes used one for an other: thus one and the same man is called "Berodach" and "Merodach", 4Kings 20:12 and the same river is called "Abana", 4Kings 5:12 and in the margent "Amana"; but others think he had his name from the same word that Noah had his, and which signifies rest and comfort, as appears from the reason of his name. "This same shall comfort us", &c. And so the name of this man in the Chaldee or Syriac language was , which may be literally rendered "the son of the fathers' rest", or "comfort". And this man is said to be
a Levite; of the tribe of Levi, and of the priestly race:
and of the country of Cyprus; or "by birth", or "nation, a Cyprian"; for though he was a Jew, as is clear from his being of the tribe of Levi, and was born of Jewish parents, yet in Cyprus, and so was a native of that place. The Ethiopic version renders it, "of the city of Cyprus"; but Cyprus was not a city, but a country; wherefore the Syriac version renders it, "of the place, or country of Cyprus", as we do: it was an island in the further part of the Mediterranean sea; it had its name from the plant Cyprus, and is now by the Turks called "Kibris". According to Pliny (s), it lay to the east and west of Cilicia, and was opposite Syria, and was formerly the seat of nine kingdoms; its circumference was three hundred and seventy miles, and had been called by various names; as Acamantis, Cerastis, Aspella, Amathusia, Macaria, Crypton, and Colinia; in it were fifteen towns or cities, which wcre Paphos, Palsepaphos, Curias, Citium, Corineum, Salamis, Amethus, Lapethos, Solce, Tamaseus, Epidarum, Chytri, Arsinoe, Carpasium, and Golgi. According to the same writer (t), it was by an earthquake divided from Syria; and that part of it which lay to the east from Syria, is said to be less than a hundred miles distant from it. And according to Mela (u), its chief cities were Salamis and Paphos, mentioned in Acts 13:5. And according to Ptolomy (w), it had on the west Pamphylia, on the south the Egyptian and Syrian seas, and on the east the Syrian sea, and on the north the straits of Cilicia: it was inhabited by people of various nations, and, among the rest, by Jews; and R. Benjamin makes mention of Jewish Rubbans in Cyprus, in his time (x).
(r) De Nominibus Hebraicis, fol. 105. I. (s) Nat. Hist. l. 5. c. 31. (t) Ib. l. 2. c. 88. (u) De Orbis Situ, l. 2. p. 66. (w) Geograph. l. 5. c. 14. (x) Itinerar. p. 30.
John Wesley
4:36 A son of consolation - Not only on account of his so largely assisting the poor with his fortune; but also of those peculiar gifts of the Spirit, whereby he was so well qualified both to comfort and to exhort.
Robert Jamieson, A. R. Fausset and David Brown
4:36 Joses, &c.--This is specified merely as an eminent example of that spirit of generous sacrifice which pervaded all.
son of consolation--no doubt so surnamed from the character of his ministry.
a Levite--who, though as a tribe having no inheritance, might and did acquire property as individuals (Deut 18:8).
Cyprus--a well-known island in the Mediterranean.
4:374:37: էր նորա գեաւղ մի, եւ վաճառեաց եւ եբեր զգինսն՝ եւ եդ առ ոտս առաքելոցն[2180]։[2180] ՚Ի բազումս պակասի. Նորա գեաւղ մի, եւ վաճառեաց... եւ եդ։
37. նա վաճառեց այն եւ գումարը բերեց դրեց առաքեալների ոտքերի առաջ:
37 Ագարակ մը ունենալով, ծախեց ու ստակը բերաւ՝ առաքեալներուն ոտքը դրաւ։
էր նորա գեղ, վաճառեաց եւ եբեր զգինսն, եդ առ ոտս առաքելոցն:

4:37: էր նորա գեաւղ մի, եւ վաճառեաց եւ եբեր զգինսն՝ եւ եդ առ ոտս առաքելոցն[2180]։
[2180] ՚Ի բազումս պակասի. Նորա գեաւղ մի, եւ վաճառեաց... եւ եդ։
37. նա վաճառեց այն եւ գումարը բերեց դրեց առաքեալների ոտքերի առաջ:
37 Ագարակ մը ունենալով, ծախեց ու ստակը բերաւ՝ առաքեալներուն ոտքը դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:3737: у которого была своя земля, продав ее, принес деньги и положил к ногам Апостолов.
4:37  ὑπάρχοντος αὐτῶ ἀγροῦ πωλήσας ἤνεγκεν τὸ χρῆμα καὶ ἔθηκεν πρὸς τοὺς πόδας τῶν ἀποστόλων.
4:37. ὑπάρχοντος (of-firsting-under) αὐτῷ (unto-it) ἀγροῦ (of-a-field) πωλήσας (having-trafficked-unto) ἤνεγκεν (it-beared) τὸ (to-the-one) χρῆμα (to-an-affording-to,"καὶ (and) ἔθηκεν (it-placed) παρὰ (beside) τοὺς (to-the-ones) πόδας (to-feet) τῶν (of-the-ones) ἀποστόλων. (of-setees-off)
4:37. cum haberet agrum vendidit illum et adtulit pretium et posuit ante pedes apostolorumHaving land, sold it and brought the price and laid it at the feet of the Apostles.
37. having a field, sold it, and brought the money, and laid it at the apostles’ feet.
4:37. since he had land, he sold it, and he brought the proceeds and placed these at the feet of the Apostles.
4:37. Having land, sold [it], and brought the money, and laid [it] at the apostles’ feet.
Having land, sold [it], and brought the money, and laid [it] at the apostles' feet:

37: у которого была своя земля, продав ее, принес деньги и положил к ногам Апостолов.
4:37  ὑπάρχοντος αὐτῶ ἀγροῦ πωλήσας ἤνεγκεν τὸ χρῆμα καὶ ἔθηκεν πρὸς τοὺς πόδας τῶν ἀποστόλων.
4:37. cum haberet agrum vendidit illum et adtulit pretium et posuit ante pedes apostolorum
Having land, sold it and brought the price and laid it at the feet of the Apostles.
4:37. since he had land, he sold it, and he brought the proceeds and placed these at the feet of the Apostles.
4:37. Having land, sold [it], and brought the money, and laid [it] at the apostles’ feet.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37: Священники и левиты могли иметь недвижимое имущество, как видно еще из примера пророка Иеремии (Иер XXXII:7: и дал. ).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:37: sold: Act 4:34, Act 4:35, Act 5:1, Act 5:2; Mat 19:29
John Gill
4:37 Having land, sold it,.... Whether this was in Cyprus, or in Judea, is not certain; nor how he came by it, whether he had bought it, as the priests and Levites might, and as Jeremiah, who was of the priests, bought a field at Anathoth, Jer 32:9 or, whether it was his wife's dowry; for the Levites had nothing by inheritance: they had forty two cities, and the six cities of refuge to dwell in, and the field of the suburbs of these cities; which field or land was never to be sold, but to be a perpetual possession, Lev 25:34 but now the ceremonial law was abolished, and this precept was not attended to, if the land was of this sort. Moreover, the Jewish doctors interpret the above law otherwise; and understand it only of changing, and not of selling, which they allow of; one of their canons runs thus (y),
"the priests and Levites, "sell" always, and redeem always, as it is said, Lev 25:32, "the Levites may redeem at any time".''
Upon which canon, one of their commentators (z) says,
"they sell always; and not as an Israelite, who cannot sell less than two years before the jubilee;--but these "sell" even near the jubilee; "and they redeem always": if they sell houses in walled towns, they are not confirmed at the end of the year, as the houses in the walled towns of Israelites; and if "they sell fields", it is not necessary that they should remain in the hands of the buyer two years, but they may redeem them immediately, if they will.''
And another of them (a) has this observation,
"all agree that the Levites may not change a city, or suburb, or field, which are theirs, because it is said, Lev 25:34 "but the field of the suburbs of their cities may not be sold"; and the wise men of blessed memory say, the meaning of it is, it shall not be changed, for they do not change anything from what it was before.''
And agreeably to this is what Maimonides (b) elsewhere says,
"they do not make in the cities of the Levites a city a suburb, or a suburb a city, or a suburb a field, or a field a suburb, as it is said, Lev 25:34 "but the field of the suburbs of their cities shall not be sold"; from report (or tradition) we learn, that that is said, "shall not be sold", means, shall not be changed; but the field, suburbs, and city, everyone of these three shall be as they are for ever. Priests and Levites who "sell" a field, of the fields of their cities, or an house of any of the houses of their walled towns, do not redeem according to this order (i.e. as the other Israelites), but "they sell fields"; and even near to the jubilee, and redeem them immediately.''
So that if this land of Barnabas lay in Judea, as is most likely, it might be sold, and much more, if in Cyprus. But, be it what and where it will, he sold it:
and brought the money; from Cyprus or Judea, or that part of the land of Canaan where it lay, and where he had sold it:
and laid it at the apostles' feet; perhaps he might be the first person that did so, and set an example which was universally followed; however, he is particularly mentioned, being a man of note among the apostles, and of great usefulness in after times, and of whom frequent mention is made in other places.
(y) Misn. Eracin, c. 9. sect. 8. (z) Bartenora in Misn. Eracin. (a) Mainton. in ib. (b) Hilchot Shemitta Veyobel, c. 13. sect. 4, 5, 7.
John Wesley
4:37 Having an estate - Probably of considerable value. It is not unlikely that it was in Cyprus. Being a Levite, he had no portion, no distinct inheritance in Israel.