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Matthew Henry: Concise Commentary on the Whole Bible - 1706
It is a turn very new and remarkable which the story of this chapter gives to the Acts of the apostles; hitherto, both at Jerusalem and every where else where the ministers of Christ came, they preached the gospel only to the Jews, or those Greeks that were circumcised and proselyted to the Jews' religion; but now, "Lo, we turn to the Gentiles;" and to them the door of faith is here opened: good news indeed to us sinners of the Gentiles. The apostle Peter is the man that is first employed to admit uncircumcised Gentiles into the Christian church; and Cornelius, a Roman centurion or colonel, is the first that with his family and friends is so admitted. Now here we are told, I. How Cornelius was directed by a vision to send for Peter, and did send for him accordingly, ver. 1-8. II. How Peter was directed by a vision to go to Cornelius, though he was a Gentile, without making any scruple of it, and did go accordingly, ver. 9-23. III. The happy interview between Peter and Cornelius at Cesarea, ver. 24-33. IV. The sermon Peter preached in the house of Cornelius to him and to his friends, ver. 34-43. V. The baptizing of Cornelius and his friends with the Holy Ghost first, and then with water, ver. 44-48.
Adam Clarke: Commentary on the Bible - 1831
An angel appears to Cornelius, a centurion, and directs him to send to Joppa, for Peter, to instruct him in the way of salvation, Act 10:1-6. He sends accordingly, Act 10:7, Act 10:8. While the messengers are on their way to Joppa, Peter has a remarkable vision, by which he is taught how he should treat the Gentiles, Act 10:9-16. The messengers arrive at the house of Simon the tanner, and deliver their message, Act 10:17-22. They lodge there that night, and on the morrow Peter accompanies them to Caesarea, where they find Cornelius and his friends assembled, waiting the coming of Peter, Act 10:23, Act 10:24. Peter makes an apology for his coming, and inquires for what purpose Cornelius had sent for him, Act 10:25-29. Cornelius answers, Act 10:30-33. And Peter preaches unto him Jesus, as the Savior of the world, and the Judge of quick and dead, Act 10:34-43. While he speaks the Holy Ghost descends on Cornelius and his company; and they speak with new tongues, and magnify God, Act 10:44-46. Peter commands them to be baptized in the name of the Lord, Act 10:47, Act 10:48.
I have already observed (see the conclusion of the preceding chapter) that hitherto the apostles confined their labors among the Jews and circumcised proselytes, not making any offer of salvation to the Gentiles; for they had fully imbibed the opinion that none could enter into the kingdom of God, and be finally saved, unless they were circumcised, and became obedient to the law of Moses. This prejudice would have operated so as finally to prevent them from preaching the Gospel to the Gentiles, had not God, by a particular interposition of his mercy and goodness, convinced Peter, and through him all the other apostles, that he had accepted the Gentiles as well as the Jews, and would put no difference between the one and the other, purifying their hearts by faith, and giving the Gentiles the Holy Ghost, as he had before given it to the Jews. The means which he used to produce this conviction in the minds of the apostles are detailed at length in the following chapter.
Albert Barnes: Notes on the Bible - 1834
This chapter Acts 10 commences a very important part of the history of the transactions of the apostles. Before this, they had preached the gospel to the Jews only. They seemed to have retained the feelings of their countrymen on this subject, that the Jews were to be regarded as the especially favored people, and that salvation was not to be offered beyond the limits of their nation. It was important, indeed, that the gospel should be offered to them first; but the whole tendency of the Christian religion was to enlarge and liberalize the mind; to overcome the narrow policy and prejudices of the Jewish people; and to disuse itself over all the nations of the earth. In various ways, and by various parables, the Saviour had taught the apostles, indeed, that his gospel should he spread among the Gentiles. He had commanded them to go and preach it to every creature, Mar 16:15. But he had told them to tarry in Jerusalem until they were endued with power from on high, Luk 24:49.
It was natural, therefore, that they should receive special instructions and divine Revelation on a point so important as this; and God selected the case of Cornelius as the instance by which he would fully establish his purpose of conveying the gospel to the Gentile world. It is worthy of observation, also, that he selected Peter for the purpose of conveying the gospel first to the Gentiles. The Saviour had told him that on him he would build his church; that he would give to him first the keys of the kingdom of heaven; that is, that he should be the agent in opening the doors of the church to both Jews and Gentiles. See the notes on Mat 16:18-19. Peter had, in accordance with these predictions, been the agent in first presenting the gospel to the Jews Acts 2; and the prediction was now to be completely fulfilled in extending the same gospel to the Gentile world. The transaction recorded in this chapter is one, therefore, that is exceedingly important in the history of the church, and we are not to be surprised that it is recorded at length. It should be remembered, also, that this point became afterward the source of incessant controversy in the early church. The converts from Judaism insisted on the observance of the whole of the rites of their religion; the converts from among the Gentiles claimed exemption from them all. To settle these disputes; to secure the reception of the gospel among the Gentiles, and to introduce them to the church with all the privileges of the Jews, required all the wisdom, talent, and address of the apostles. See -18; Acts 15; Rom. 14; Rom. 15; Gal 2:11-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 10:1, Cornelius, a devout man, being commanded by an angel, sends for Peter, Act 10:11. who by a vision is taught not to despise the Gentiles; Act 10:17, and is commanded by the Spirit to go with the messenger to Caesarea; Act 10:25, Cornelius shows the occasion of his sending for him; Act 10:34, As he preaches Christ to Cornelius and his company, Act 10:44. the Holy Ghost falls on them, and they are baptized.
10:110:1: Այր մի էր ՚ի Կեսարիայ՝ անուն Կոռնէ՛լիոս. հարիւրապետ, ՚ի գնդէ որ կոչէր Իտալիացի՛[2337]. [2337] Ոմանք. ՚Ի Կեսարիա՝ անուն Կուռնելիոս... ՚ի գնդէն որ կոչի Իտալացի։
10. Կեսարիայում Կոռնելիոս անունով մի մարդ կար, մի հարիւրապետ «Իտալական» կոչուող գնդից.
10 Կեսարիայի մէջ մարդ մը կար Կոռնելիոս անունով, հարիւրապետ՝ Իտալացի կոչուած գունդէն.
Այր մի էր ի Կեսարիա անուն Կոռնելիոս, հարիւրապետ ի գնդէ որ կոչէր Իտալացի:

10:1: Այր մի էր ՚ի Կեսարիայ՝ անուն Կոռնէ՛լիոս. հարիւրապետ, ՚ի գնդէ որ կոչէր Իտալիացի՛[2337].
[2337] Ոմանք. ՚Ի Կեսարիա՝ անուն Կուռնելիոս... ՚ի գնդէն որ կոչի Իտալացի։
10. Կեսարիայում Կոռնելիոս անունով մի մարդ կար, մի հարիւրապետ «Իտալական» կոչուող գնդից.
10 Կեսարիայի մէջ մարդ մը կար Կոռնելիոս անունով, հարիւրապետ՝ Իտալացի կոչուած գունդէն.
zohrab-1805▾ eastern-1994▾ western am▾
10:11: В Кесарии был некоторый муж, именем Корнилий, сотник из полка, называемого Италийским,
10:1  ἀνὴρ δέ τις ἐν καισαρείᾳ ὀνόματι κορνήλιος, ἑκατοντάρχης ἐκ σπείρης τῆς καλουμένης ἰταλικῆς,
10:1. Ἀνὴρ (A-man) δέ (moreover) τις (a-one) ἐν (in) Καισαρίᾳ (unto-a-Kaisaria) ὀνόματι (unto-a-name) Κορνήλιος, (a-Kornelios,"ἑκατοντάρχης (a-firster-of-hundred) ἐκ (out) σπείρης (of-whorled) τῆς (of-the-one) καλουμένης (of-being-called-unto) Ἰταλικῆς, (of-Italianed-of,"
10:1. vir autem quidam erat in Caesarea nomine Cornelius centurio cohortis quae dicitur ItalicaAnd there was a certain man in Caesarea, named Cornelius, a centurion of that which is called the Italian band:
1. Now a certain man in Caesarea, Cornelius by name, a centurion of the band called the Italian band,
10:1. Now there was a certain man in Caesarea, named Cornelius, a centurion of the cohort which is called Italian,
10:1. There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian [band],
There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian:

1: В Кесарии был некоторый муж, именем Корнилий, сотник из полка, называемого Италийским,
10:1  ἀνὴρ δέ τις ἐν καισαρείᾳ ὀνόματι κορνήλιος, ἑκατοντάρχης ἐκ σπείρης τῆς καλουμένης ἰταλικῆς,
10:1. vir autem quidam erat in Caesarea nomine Cornelius centurio cohortis quae dicitur Italica
And there was a certain man in Caesarea, named Cornelius, a centurion of that which is called the Italian band:
10:1. Now there was a certain man in Caesarea, named Cornelius, a centurion of the cohort which is called Italian,
10:1. There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian [band],
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: В Кесарии - см. VIII:40, прим.

Из полка, называемом Италийским..., т. е. полка из пригородных италийцев, в отличие от воинов, набиравшихся на службу из туземцев. Кесария была резиденцией римских прокураторов Палестины, почему при них и состоял особый полк из природных римлян или италийцев, как людей более надежных и искусных. Вероятно, и Корнилий, сотник этого полка, был тоже природный римлянин или италиец. И во всяком случае, он не был даже иудейским прозелитом, а был просто язычник доброй души и природно-благочестивой настроенности (ср. ст. 28, 34: и до XI:1, 18; XV:7). Приобщение такого человека к Церкви Христовой, притом непосредственно, без всякого посредства иудейства, хотя бы в виде прозелитизма врат, было событием великой важности, эпохою в истории апостольской Церкви. На эту особую важность события первого обращения ко Христу язычника указывает и то, что оно совершается при посредстве первого Апостола Христова - Петра, нарочито призываемого Богом из другого города, хотя в Кесарии находился в это время известный благовестник и креститель эфиопского вельможи - Филипп.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Case of Cornelius.
1 There was a certain man in Cæsarea called Cornelius, a centurion of the band called the Italian band, 2 A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. 3 He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. 4 And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. 5 And now send men to Joppa, and call for one Simon, whose surname is Peter: 6 He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do. 7 And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually; 8 And when he had declared all these things unto them, he sent them to Joppa.

The bringing of the gospel to the Gentiles, and the bringing of those who had been strangers and foreigners to be fellow-citizens with the saints, and of the household of God, were such a mystery to the apostles themselves, and such a surprise (Eph. iii. 3, 6), that it concerns us carefully to observe all the circumstances of the beginning of this great work, this part of the mystery of godliness--Christ preached to the Gentiles, and believed on in this world, 1 Tim. iii. 16. It is not unlikely that some Gentiles might before now have stepped into a synagogue of the Jews, and heard the gospel preached; but the gospel was never yet designedly preached to the Gentiles, nor any of them baptized--Cornelius was the first; and here we have,

I. An account given us of this Cornelius, who and what he was, who was the first-born of the Gentiles to Christ. We are here told that he was a great man and a good man--two characters that seldom meet, but here they did; and where they do meet they put a lustre upon each other: goodness makes greatness truly valuable, and greatness makes goodness much more serviceable. 1. Cornelius was an officer of the army, v. 1. He was at present quartered in Cesarea, a strong city, lately re-edified and fortified by Herod the Great, and called Cesarea in honour of Augustus Cæsar. It lay upon the sea-shore, very convenient for the keeping up of a correspondence between Rome and its conquests in those parts. The Roman governor or proconsul ordinarily resided here, ch. xxiii. 23, 24; xxv. 6. Here there was a band, or cohort, or regiment, of the Roman army, which probably was the governor's life-guard, and is here called the Italian band, because, that they might be the more sure of their fidelity, they were all native Romans, or Italians. Cornelius had a command in this part of the army. His name, Cornelius was much used among the Romans, among some of the most ancient and noble families. He was an officer of considerable rank and figure, a centurion. We read of one of that rank in our Saviour's time, of whom he gave a great commendation, Matt. viii. 10. When a Gentile must be pitched upon to receive the gospel first, it is not a Gentile philosopher, much less a Gentile priest (who are bigoted to their notions and worship, and prejudiced against the gospel of Christ), but a Gentile soldier, who is a man of more free thought; and he that truly is so, when the Christian doctrine is fairly set before him, cannot but receive it and bid it welcome. Fishermen, unlearned and ignorant men, were the first of the Jewish converts, but not so of the Gentiles; for the world shall know that the gospel has that in it which may recommend it to men of polite learning and a liberal education, as we have reason to think this centurion was. Let not soldiers and officers of the army plead that their employment frees them from the restraints which some others are under, and, giving them an opportunity of living more at large, may excuse them if they be not religious; for here was an officer of the army that embraced Christianity, and yet was neither turned out of his place nor turned himself out. And, lastly, it was a mortification to the Jews that not only the Gentiles were taken into the church, but that the first who was taken in was an officer of the Roman army, which was to them the abomination of desolation. 2. He was, according to the measure of the light he had, a religious man. It is a very good character that is given of him, v. 2. He was no idolater, no worshipper of false gods or images, nor allowed himself in any of those immoralities to which the greater part of the Gentile world were given up, to punish them for their idolatry. (1.) He was possessed with a principle of regard to the true and living God. He was a devout man and one that feared God. He believed in one God, the Creator of heaven and earth, and had a reverence for his glory and authority, and a dread of offending him by sin; and, though he was a soldier, it was no diminution to the credit of his valour to tremble before God. (2.) He kept up religion in his family. He feared God with all his house. He would not admit any idolaters under his roof, but took care that not himself only, but all his, should serve the Lord. Every good man will do what he can that those about him may be good too. (3.) He was a very charitable man: He gave much alms to the people, the people of the Jews, notwithstanding the singularities of their religion. Though he was a Gentile, he was willing to contribute to the relief of one that was a real object of charity, without asking what religion he was of. (4.) He was much in prayer: He prayed to God always. He kept up stated times for prayer, and was constant to them. Note, Wherever the fear of God rules in the heart, it will appear both in works of charity and of piety, and neither will excuse us from the other.

II. The orders given him from heaven, by the ministry of an angel, to send for Peter to come to him, which he would never have done if he had not been thus directed to do it. Observe,

1. How, and in what way, these orders were given him. He had a vision, in which an angel delivered them to him. It was about the ninth hour of the day, at three of the clock in the afternoon, which is with us an hour of business and conversation; but then, because it was in the temple the time of offering the evening sacrifice, it was made by devout people an hour of prayer, to intimate that all our prayers are to be offered up in the virtue of the great sacrifice. Cornelius was now at prayer: so he tells us himself, v. 30. Now here we are told, (1.) That an angel of God came in to him. By the brightness of his countenance, and the manner of his coming in, he knew him to be something more than a man, and therefore nothing less than an angel, an express from heaven. (2.) That he saw him evidently with his bodily eyes, not in a dream presented to his imagination, but in a vision presented to his sight; for his greater satisfaction, it carried its own evidence along with it. (3.) That he called him by his name, Cornelius, to intimate the particular notice God took of him. (4.) That this put Cornelius for the present into some confusion (v. 4): When he looked on him he was afraid. The wisest and best men have been struck with fear upon the appearance of any extra-ordinary messenger from heaven; and justly, for sinful man knows that he has no reason to expect any good tidings thence. And therefore Cornelius cries, "What is it, Lord? What is the matter?" This he speaks as one afraid of something amiss, and longing to be eased of that fear, by knowing the truth; or as one desirous to know the mind of God, and ready to comply with it, as Joshua: What saith my Lord unto his servant? And Samuel: Speak, for thy servant heareth.

2. What the message was that was delivered to him.

(1.) He is assured that God accepts him in walking according to the light he had (v. 4): Thy prayers and thine alms are come up for a memorial before God. Observe, Prayers and alms must go together. We must follow our prayers with alms; for the fast that God hath chosen is to draw out the soul to the hungry, Isa. lviii. 6, 7. It is not enough to pray that what we have may be sanctified to us, but we must give alms of such things as we have; and then, behold, all things are clean to us, Luke xi. 41. And we must follow our alms with our prayers that God would graciously accept them, and that they may be blessed to those to whom they are given. Cornelius prayed, and gave alms, not as the Pharisees, to be seen of men, but in sincerity, as unto God; and he is here told that they were come up for a memorial before God. They were upon record in heaven, in the book of remembrance that is written there for all that fear God, and shall be remembered to his advantage: "Thy prayers shall be answered, and thine alms recompensed." The sacrifices under the law are said to be for a memorial. See Lev. ii. 9, 16; v. 12; vi. 15. And prayers and alms are our spiritual offerings, which God is pleased to take cognizance of, and have regard to. The divine revelation communicated to the Jews, as far as the Gentiles were concerned in it, not only as it directed and improved the light and law of nature, but as it promised a Messiah to come, Cornelius believed and submitted to. What he did he did in that faith, and was accepted of God in it; for the Gentiles, to whom the law of Moses came, were not obliged to become circumcised Jews, as those to whom the gospel of Christ comes are to become baptized Christians.

(2.) He is appointed to enquire after a further discovery of divine grace, now lately made to the world, v. 5, 6. He must send forthwith to Joppa, and enquire for one Simon Peter; he lodgeth at the house of one Simon a tanner; his house is by the sea side, and, if he be sent for, he will come; and when he comes he shall tell thee what thou oughtest to do, in answer to thy question, What is it, Lord? Now here are two things very surprising, and worthy our consideration-- [1.] Cornelius prays and gives alms in the fear of God, is religious himself and keeps up religion in his family, and all this so as to be accepted of God in it, and yet there is something further that he ought to do--he ought to embrace the Christian religion, now that God has established it among men. Not, He may do it if he pleases; it will be an improvement and entertainment to him. But, He must do it; it is indispensably necessary to his acceptance with God for the future, though he has been accepted in his services hitherto. He that believed the promise of the Messiah must now believe the performance of that promise. Now that God has given a further record concerning his Son than what had been given in the Old-Testament prophecies he requires that we receive this when it is brought to us; and now neither our prayers nor our alms can come up for a memorial before God unless we believe in Jesus Christ, for it is that further which we ought to do. This is his commandment, that we believe. Prayers and alms are accepted from those that believe that the Lord is God, and have not opportunity of knowing more; but, from those to whom it is preached that Jesus is Christ, it is necessary to the acceptance of their persons, prayers, and alms, that they believe this, and rest upon him alone for acceptance. [2.] Cornelius has now an angel from heaven talking to him, and yet he must not receive the gospel of Christ from this angel, nor be told by him what he ought to do, but all that the angel has to say is, "Send for Peter, and he shall tell thee." As the former observation puts a mighty honour upon the gospel, so does this upon the gospel ministry: it was not to the highest of angels, but to those who were less that the least of all saints, that this grace was given, to preach among the Gentiles the unsearchable riches of Christ (Eph. iii. 8), that the excellency of the power might be of God, and the dignity of an institution of Christ supported; for unto the angels hath he not put in subjection the world to come (Heb. ii. 5), but to the Son of man as the sovereign, and the sons of men as his agents and ministers of state, whose terrors shall not make us afraid, nor their hand be heavy upon us, as this angel's now was to Cornelius. And as it was an honour to the apostle that he must preach that which an angel might not, so it was a further honour that an angel was despatched on purpose from heaven to order him to be sent for. To bring a faithful minister and a willing people together is a work worthy of an angel, and what therefore the greatest of men should be glad to be employed in.

III. His immediate obedience to these orders, v. 7, 8. He sent with all speed to Joppa, to fetch Peter to him. Had he himself only been concerned, he would have gone to Joppa to him. But he had a family, and kinsmen, and friends (v. 24), a little congregation of them, that could not go with him to Joppa, and therefore he sends for Peter. Observe, 1. When he sent: As soon as ever the angel which spoke unto him had departed, without dispute or delay, he was obedient to the heavenly vision. He perceived, by what the angel said, he was to have some further work prescribed him, and he longed to have it told him. He made haste, and delayed not, to do this commandment. In any affair wherein our souls are concerned it is good for us not to lose time. 2. Whom he sent: Two of his household servants, who all feared God, and a devout soldier, one of those that waited on him continually. Observe, a devout centurion had devout soldiers. A little devotion commonly goes a great way with soldiers, but there would be more of it in the soldiers if there were but more of it in the commanders. Officers in an army, that have such a great power over the soldiers, as we find the centurion had (Matt. viii. 9), have a great opportunity of promoting religion, at least of restraining vice and profaneness, in those under their command, if they would but improve it. Observe, When this centurion had to choose some of his soldiers to attend his person, and to be always about him, he pitched upon such of them as were devout; they shall be preferred and countenanced, to encourage others to be so. He went by David's rule (Ps. ci. 6), Mine eye shall be upon the faithful in the land, that they may dwell with me. 3. What instructions he gave them (v. 8): He declared all these things unto them, told them of the vision he had, and the orders given him to send for Peter, because Peter's coming was a thing in which they were concerned, for they had souls to save as well as he. Therefore he does not only tell them where to find Peter (which he might have thought it enough to do--the servant knows not what his Lord doeth), but he tells them on what errand he was to come, that they might importune him.
Adam Clarke: Commentary on the Bible - 1831
10:1: There was a certain man in Caesarea - This was Caesarea of Palestine, called also Strato's Tower, as has been already noted, and the residence of the Roman procurator.
A centurion - Ἑκατονταρχης, The chief or captain of 100 men, as both the Greek and Latin words imply. How the Roman armies were formed, divided, and marshalled, see in the notes on Mat 20:16 (note). A centurion among the Romans was about the same rank as a captain among us.
The band called the Italian band - The word σπειρα, which we translate band, signifies the same as cohort or regiment, which sometimes consisted of 555 infantry, and 66 cavalry; but the cohors prima, or first cohort, consisted of 1105 infantry, and 132 cavalry, in the time of Vegetius. But the cavalry are not to be considered as part of the cohort, but rather a company joined to it. A Roman legion consisted of ten cohorts; the first of which surpassed all the others, both in numbers and in dignity. When in former times the Roman legion contained 6000, each cohort consisted of 600, and was divided into three manipuli; but both the legions and cohorts were afterwards various in the numbers they contained. As there were doubtless many Syrian auxiliaries, the regiment in question was distinguished from them as consisting of Italian, i.e. Roman, soldiers. The Italian cohort is not unknown among the Roman writers: Gruter gives an inscription, which was found in the Forum Sempronii, on a fine table of marble, nine feet long, four feet broad, and four inches thick; on which are the following words: -
l. maesio. l. f. pol.
rvfo. proc. avg.
trib. mil. leg. x.
appollinaris. trib.
coh. mil. ITALIC. volunt.
qvae. est. in. syria. praef.
fabrvm. bis.
See Gruter's Inscriptions, p. ccccxxxiii-iv.
This was probably the same cohort as that mentioned here by St. Luke; for the tenth legion mentioned in the above inscription was certainly in Judea, a.d. 69. Tacitus also mentions the Italica legio, the Italic legion, lib. i. c. 59, which Junius Blaesus had under his command in the province of Lyons. We learn, from the Roman historians, that the fifth, tenth, and fifteenth legions were stationed in Judea; and the third, fourth, sixth, and twelfth in Syria. The Italic legion was in the battle of Bedriacum, fought, a.d. 69, between the troops of Vitellius and Otho; and performed essential services to the Vitellian army. See Tacitus, Hist. lib. ii. cap. 41. The issue of this battle was the defeat of the Othonians, on which Otho slew himself, and the empire was confirmed to Vitellius.
Wherever he sees it necessary, St. Luke carefully gives dates and facts, to which any might have recourse who might be disposed to doubt his statements: we have had several proofs of this in his Gospel. See especially Luk 1:1 (note), etc., and Luk 3:1 (note), etc., and the notes there.
Albert Barnes: Notes on the Bible - 1834
10:1: In Cesarea - See the notes on Act 8:40.
Cornelius - This is a Latin name, and shows that the man was doubtless a Roman. It has been supposed by many interpreters that he was "a proselyte of the gate"; that is, one who had renounced idolatry, and who observed some of the Jewish rites, though not circumcised, and not called a Jew. But there is no sufficient evidence of this. The reception of the narrative of I Peter Act 11:1-3 shows that the other apostles regarded him as a Gentile. In Act 10:28, Peter evidently regards him as a foreigner - one who did not in any sense esteem himself to be a Jew. In Act 11:1, it is expressly said that "the Gentiles" had received the Word of God, evidently alluding to Cornelius and to those who were with him.
A centurion - One who was the commander of a division in the Roman army, consisting of 100 men. A captain of 100. See the notes on Mat 8:5.
Of the band - A division of the Roman army, consisting of from 400 to 600 men. See the notes on Mat 27:27.
The Italian band - Probably a band or regiment that was composed of soldiers from Italy, in distinction from those which were composed of soldiers born in provinces. It is evident that many of the soldiers in the Roman army would be those who were born in other parts of the world; and it is altogether probable that those who were born in Rome or Italy would claim pre-eminence over those enlisted in other places.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: Cir, am 4045, ad 41
in: Act 8:40, Act 21:8, Act 23:23, Act 23:33, Act 25:1, Act 25:13
a centurion: Act 22:25, Act 27:1, Act 27:31, Act 27:43; Mat 8:5-13, Mat 27:54; Luk 7:2
Italian: The Italian band, or rather cohort, σπειρα [Strong's G4686], (a regiment sometimes consisting of from 555 to 1, 105 infantry), is not unknown to the Roman writers (see Tacitus); and Gruter gives an inscription in which it is mentioned, which was found in the Forum Sempronii, on a fine marble table. Act 27:1
Geneva 1599
10:1 There (1) was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian [band],
(1) Peter consecrates the first fruits of the Gentiles to God by the means of two miracles.
John Gill
10:1 There was a certain man in Caesarea,.... This was the Caesarea formerly called Strato's tower, not Caesarea Philippi; for the former, and not the latter, lay near Joppa:
called Cornelius; which was a Roman name, and he himself was a Roman or an Italian:
a centurion of the band called the Italian band; which consisted of soldiers collected out of Italy, from whence the band took its name, in which Cornelius was a centurion, having a hundred men under him, as the name of his office signifies.
John Wesley
10:1 And there was a certain man - The first fruits of the Gentiles, in Cesarea - Where Philip had been before, Acts 8:40; so that the doctrine of salvation by faith in Jesus was not unknown there. Cesarea was the seat of the civil government, as Jerusalem was of the ecclesiastical. It is observable, that the Gospel made its way first through the metropolitan cities. So it first seized Jerusalem and Cesarea: afterward Philippi, Athens, Corinth, Ephesus, Rome itself. A centurion, or captain, of that called the Italian band - That is, troop or company.
Robert Jamieson, A. R. Fausset and David Brown
10:1 ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48)
CÃ&brvbr;sarea--(See on Acts 8:40).
the Italian band--a cohort of Italians, as distinguished from native soldiers, quartered at CÃ&brvbr;sarea, probably as a bodyguard to the Roman procurator who resided there. An ancient coin makes express mention of such a cohort in Syria. [AKERMAN, Numismatic Illustrations of the New Testament.]
10:210:2: բարեպաշտօ՛ն եւ երկիւղա՛ծ յԱստուծոյ ամենայն տամբ իւրով. առնէր ողորմութիւնս բազումս ՚ի ժողովրդեանն. եւ յաղօթս կայր առ Աստուած յամենայն ժամ[2338]։ [2338] Օրինակ մի ընդ Ոսկանայ. Բազումս ժողովրդեանն։
2. նա իր ամբողջ ընտանիքով բարեպաշտ եւ աստուածավախ լինելով՝ շատ ողորմութիւններ էր անում ժողովրդի մէջ եւ միշտ Աստծուն աղօթում էր:
2 Բարեպաշտ ու աստուածավախ իր բոլոր տունովը, որ ժողովուրդին շատ ողորմութիւններ կու տար եւ ամէն ատեն Աստուծոյ աղօթք կ’ընէր։
բարեպաշտօն եւ երկիւղած յԱստուծոյ ամենայն տամբ իւրով, առնէր ողորմութիւնս բազումս ի ժողովրդեանն, եւ յաղօթս կայր առ Աստուած յամենայն ժամ:

10:2: բարեպաշտօ՛ն եւ երկիւղա՛ծ յԱստուծոյ ամենայն տամբ իւրով. առնէր ողորմութիւնս բազումս ՚ի ժողովրդեանն. եւ յաղօթս կայր առ Աստուած յամենայն ժամ[2338]։
[2338] Օրինակ մի ընդ Ոսկանայ. Բազումս ժողովրդեանն։
2. նա իր ամբողջ ընտանիքով բարեպաշտ եւ աստուածավախ լինելով՝ շատ ողորմութիւններ էր անում ժողովրդի մէջ եւ միշտ Աստծուն աղօթում էր:
2 Բարեպաշտ ու աստուածավախ իր բոլոր տունովը, որ ժողովուրդին շատ ողորմութիւններ կու տար եւ ամէն ատեն Աստուծոյ աղօթք կ’ընէր։
zohrab-1805▾ eastern-1994▾ western am▾
10:22: благочестивый и боящийся Бога со всем домом своим, творивший много милостыни народу и всегда молившийся Богу.
10:2  εὐσεβὴς καὶ φοβούμενος τὸν θεὸν σὺν παντὶ τῶ οἴκῳ αὐτοῦ, ποιῶν ἐλεημοσύνας πολλὰς τῶ λαῶ καὶ δεόμενος τοῦ θεοῦ διὰ παντός,
10:2. εὐσεβὴς (goodly-reverent) καὶ (and) φοβούμενος ( feareeing-unto ) τὸν (to-the-one) θεὸν (to-a-Deity) σὺν (together) παντὶ (unto-all) τῷ (unto-the-one) οἴκῳ (unto-a-house) αὐτοῦ, (of-it,"ποιῶν (doing-unto) ἐλεημοσύνας (to-compassionatenesses) πολλὰς ( to-much ) τῷ (unto-the-one) λαῷ (unto-a-people) καὶ (and) δεόμενος (being-binded) τοῦ (of-the-one) θεοῦ (of-a-Deity) διὰ (through) παντός, (of-all,"
10:2. religiosus et timens Deum cum omni domo sua faciens elemosynas multas plebi et deprecans Deum semperA religious man, and fearing God with all his house, giving much alms to the people and always praying to God.
2. a devout man, and one that feared God with all his house, who gave much alms to the people, and prayed to God alway.
10:2. a devout man, fearing God with all his house, giving many alms to the people, and praying to God continually.
10:2. [A] devout [man], and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.
devout [man], and one that feared God with all his house, which gave much alms to the people, and prayed to God alway:

2: благочестивый и боящийся Бога со всем домом своим, творивший много милостыни народу и всегда молившийся Богу.
10:2  εὐσεβὴς καὶ φοβούμενος τὸν θεὸν σὺν παντὶ τῶ οἴκῳ αὐτοῦ, ποιῶν ἐλεημοσύνας πολλὰς τῶ λαῶ καὶ δεόμενος τοῦ θεοῦ διὰ παντός,
10:2. religiosus et timens Deum cum omni domo sua faciens elemosynas multas plebi et deprecans Deum semper
A religious man, and fearing God with all his house, giving much alms to the people and always praying to God.
10:2. a devout man, fearing God with all his house, giving many alms to the people, and praying to God continually.
10:2. [A] devout [man], and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.
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
2: "Боящийся Бога... молившийся Богу..." Эти выражения показывают, что Корнилий был почитателем Единого истинного Бога, о Котором, вероятно, узнал из соприкосновения с иудеями и их Богопочтением, но чтил по-своему, как подсказывало ему набожное сердце, самостоятельно и независимо от форм еврейского Богопочитания.
Adam Clarke: Commentary on the Bible - 1831
10:2: A devout man - Ευσεβης, from ευ, well, and σεβομαι, I worship. A person who worships the true God, and is no idolater.
One that feared God - Φοβουμενος τον Θεον, One who was acquainted with the true God, by means of his word and laws; who respected these laws, and would not dare to offend his Maker and his Judge. This is necessarily implied in the fear of God.
With all his house - He took care to instruct his family in the knowledge which he himself had received; and to establish the worship of God in his house.
Gave much alms - His love to God led him to love men; and this love proved its sincerity by acts of beneficence and charity.
Prayed to God alway - Felt himself a dependent creature; knew he had no good but what he had received; and considered God to be the fountain whence he was to derive all his blessings. He prayed to God alway; was ever in the spirit of prayer, and frequently in the act. What an excellent character is this! And yet the man was a Gentile! He was what a Jew would repute common and unclean: see Act 10:28. He was, therefore, not circumcised; but, as he worshipped the true God, without any idolatrous mixtures, and was in good report among all the nation of the Jews, he was undoubtedly what was called a proselyte of the gate, though not a proselyte of justice, because he had not entered into the bond of the covenant by circumcision. This was a proper person, being so much of a Jew and so much of a Gentile, to form the connecting link between both people; and God chose him that the salvation of the Jews might with as little observation as possible be transmitted to the Gentiles. The choice of such a person, through whom the door of faith was opened to the heathen world, was a proof of the wisdom and goodness of God. The man who was chosen to this honor was not a profligate Gentile; nor yet a circumcised proselyte. He was a Gentile, amiable and pure in his manners; and, for his piety and charitableness, held in high estimation among all the nation of the Jews. Against such a person they could not, with any grace, be envious, though God should pour out upon him the gift of the Holy Spirit.
Albert Barnes: Notes on the Bible - 1834
10:2: A devout man - Pious, or one who maintained the worship of God. See the notes on Luk 2:25. Compare Act 2:5; Act 8:2.
And one that feared God - This is often a designation of piety. See notes on Act 9:31. It has been supposed by many that the expressions here used denote that Cornelius was a Jew, or was instructed in the Jewish religion, and was a proselyte. But this by no means follows. It is probable that there might have been among the Gentiles a few at least who were fearers of God, and who maintained his worship according to the light which they had. So there may be now persons found in pagan lands who in some unknown way have been taught the evils of idolatry and the necessity of a purer religion, and who may be prepared to receive the gospel. The Sandwich Islands were very much in this state when the American missionaries first visited them. They had thrown away their idols, and seemed to be waiting for the message of mercy and the Word of eternal life, as Cornelius was. A few other instances have been found by missionaries in pagan lands of those who have thus been prepared by a train of providential events, or by the teaching of the Spirit, for the gospel of Christ.
With all his house - With all his family. It is evident here that Cornelius instructed his family, and exerted his influence to train them in the fear of God. True piety will always lead a man to seek the salvation of his family.
Much alms - Large and liberal charity. This is always an effect of piety. See Jam 1:27; Psa 41:1.
Prayed to God alway - Constantly; meaning that he was in the regular habit of prayer. Compare Rom 12:12; Luk 18:1; Psa 119:2; Pro 2:2-5. As no particular kind of prayer is mentioned except secret prayer, we are not authorized to affirm that he offered prayer in any other manner. It may be observed, however, that he who prays in secret will usually pray in his family; and as the facially of Cornelius is mentioned as being also under the influence of religion, it is, perhaps, not a forced inference that he observed family worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: devout: Act 10:7, Act 10:22, Act 2:5, Act 8:2, Act 13:50, Act 16:14, Act 22:12; Luk 2:25
one: Act 10:35, Act 9:31, Act 13:16, Act 13:26; Kg1 8:43; Ch2 6:33; Job 1:1; Psa 102:15; Ecc 7:18; Isa 59:19; Dan 6:26; Rev 15:4
with: Act 10:7, Act 16:15, Act 18:8; Gen 18:19; Jos 24:15; Job 1:5; Psa 101:6-8
which: Act 10:4, Act 10:22, Act 10:31, Act 9:36; Psa 41:1; Isa 58:7, Isa 58:8; Luk 7:4, Luk 7:5; Rom 15:26, Rom 15:27; Co2 9:8-15
and prayed: Act 9:11; Psa 25:5, Psa 25:8, Psa 25:9, Psa 55:17, Psa 86:3 *marg. Psa 88:1, Psa 119:2; Pro 2:3-5; Dan 6:10, Dan 6:16, Dan 6:20; Mat 7:7, Mat 7:8; Luk 18:1; Col 4:2; Th1 5:17; Jam 1:5
Geneva 1599
10:2 [A] (a) devout [man], and one that feared God with (b) all his house, which gave much alms to the people, and prayed to God alway.
(a) So that he worshipped one God, and was not an idolater, and neither could he be void of faith in Christ, because he was a devout man: but as of yet he did not know that Christ had come.
(b) This is a commendable thing about the man, that he laboured to have all his household, and well-known friends, and acquaintances to be religious and godly.
John Gill
10:2 A devout man,.... A truly religious person, who had forsaken the Roman idolatry and superstition, in which he was brought up:
and one that feared God: the one only living and true God, the God of Israel; he had the fear of God wrought in his heart, which is a part of the covenant of grace, a blessing of it, and the beginning of wisdom; he was truly a gracious man, a converted person, and who from an internal principle worshipped God externally:
with all his house; he brought up his family in a religious way, as every good man should; and which was very remarkable in a Gentile, a soldier, and an officer:
which gave much alms to the people; to the Jews that dwelt at Caesarea, and therefore was of good report among them, and much beloved by them, Acts 10:22 he had regard to both tables of the law, both to the worship of God, and the love of the neighbour: and prayed to God always; every day, at the usual times of prayer; prayed privately in his closet, and with his family, as well as attended public service of this kind.
John Wesley
10:2 Who gave much alms to the people - That is, to the Jews, many of whom were at that time extremely poor.
Robert Jamieson, A. R. Fausset and David Brown
10:2 A devout man, &c.--an uncircumcised Gentile proselyte to the Jewish faith, of whom there were a very great number at this time; a distinguished proselyte, who had brought his whole household establishment under the hallowing influence of the Jewish faith and the regular observance of its principal seasons of worship.
gave much alms to the people--that is, the Jewish people, on the same principle as another centurion before him (Lk 7:5); thinking it no "great thing," if they had "sown unto him spiritual things, that they should reap his carnal things" (1Cor 9:11).
prayed to God alway--at the stated daily seasons. (See on Acts 10:3).
10:310:3: Ետես ՚ի տեսլեան յայտնապէ՛ս զիններո՛րդ ժամու աւուրն, զհրեշտակ Աստուծոյ զի մտանէր առ նա՝ եւ ասէր ցնա. Կոռնէ՛լիէ[2339]։ [2339] Օրինակ մի. Եւ ետես... զի հրեշտակ Աստուծոյ մտանէր... եւ ասէ ցնա. Կոռնէլիէ։
3. Կէսօրից յետոյ ժամը երեքի մօտ տեսիլքի մէջ նա յայտնապէս տեսաւ Աստծու հրեշտակին, որ մտաւ իր մօտ ու իրեն ասաց՝ Կոռնելիո՛ս:
3 Անիկա օրուան ժամը իննին ատենները տեսիլքի մէջ Աստուծոյ հրեշտակը յայտնի տեսաւ, որ իր քով մտաւ եւ իրեն ըսաւ. «Կո՛ռնելիոս»։
Ետես ի տեսլեան յայտնապէս զիններորդ ժամու աւուրն զհրեշտակ Աստուծոյ, զի մտանէր առ նա եւ ասէր ցնա. Կոռնելիէ:

10:3: Ետես ՚ի տեսլեան յայտնապէ՛ս զիններո՛րդ ժամու աւուրն, զհրեշտակ Աստուծոյ զի մտանէր առ նա՝ եւ ասէր ցնա. Կոռնէ՛լիէ[2339]։
[2339] Օրինակ մի. Եւ ետես... զի հրեշտակ Աստուծոյ մտանէր... եւ ասէ ցնա. Կոռնէլիէ։
3. Կէսօրից յետոյ ժամը երեքի մօտ տեսիլքի մէջ նա յայտնապէս տեսաւ Աստծու հրեշտակին, որ մտաւ իր մօտ ու իրեն ասաց՝ Կոռնելիո՛ս:
3 Անիկա օրուան ժամը իննին ատենները տեսիլքի մէջ Աստուծոյ հրեշտակը յայտնի տեսաւ, որ իր քով մտաւ եւ իրեն ըսաւ. «Կո՛ռնելիոս»։
zohrab-1805▾ eastern-1994▾ western am▾
10:33: Он в видении ясно видел около девятого часа дня Ангела Божия, который вошел к нему и сказал ему: Корнилий!
10:3  εἶδεν ἐν ὁράματι φανερῶς ὡσεὶ περὶ ὥραν ἐνάτην τῆς ἡμέρας ἄγγελον τοῦ θεοῦ εἰσελθόντα πρὸς αὐτὸν καὶ εἰπόντα αὐτῶ, κορνήλιε.
10:3. εἶδεν (it-had-seen) ἐν (in) ὁράματι (unto-a-discerning-to) φανερῶς (unto-en-manifested) ὡσεὶ (as-if) περὶ (about) ὥραν (to-an-hour) ἐνάτην (to-ninth) τῆς (of-the-one) ἡμέρας (of-a-day) ἄγγελον (to-a-messenger) τοῦ (of-the-one) θεοῦ (of-a-Deity) εἰσελθόντα (to-having-had-came-into) πρὸς (toward) αὐτὸν (to-it) καὶ (and) εἰπόντα (to-having-had-said) αὐτῷ (unto-it,"Κορνήλιε. (Kornelios)
10:3. vidit in visu manifeste quasi hora nona diei angelum Dei introeuntem ad se et dicentem sibi CorneliThis man saw in a vision manifestly, about the ninth hour of the day, an angel of God coming in unto him and saying to him: Cornelius.
3. He saw in a vision openly, as it were about the ninth hour of the day, an angel of God coming in unto him, and saying to him, Cornelius.
10:3. This man saw in a vision clearly, at about the ninth hour of the day, the Angel of God entering to him and saying to him: “Cornelius!”
10:3. He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.
He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius:

3: Он в видении ясно видел около девятого часа дня Ангела Божия, который вошел к нему и сказал ему: Корнилий!
10:3  εἶδεν ἐν ὁράματι φανερῶς ὡσεὶ περὶ ὥραν ἐνάτην τῆς ἡμέρας ἄγγελον τοῦ θεοῦ εἰσελθόντα πρὸς αὐτὸν καὶ εἰπόντα αὐτῶ, κορνήλιε.
10:3. vidit in visu manifeste quasi hora nona diei angelum Dei introeuntem ad se et dicentem sibi Corneli
This man saw in a vision manifestly, about the ninth hour of the day, an angel of God coming in unto him and saying to him: Cornelius.
10:3. This man saw in a vision clearly, at about the ninth hour of the day, the Angel of God entering to him and saying to him: “Cornelius!”
10:3. He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.
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
3: "В видении ясно видел..." - eiden en oramati fanerwV... - "виде в видении яве..." - очевидно, в бодрственном состоянии, а не во сне (Злат. ). Эта было около девятого часа дня (= 3: час. пополудни), обычного у евреев часа молитвы, когда и Корнилий молился, постившись до сего часа (ст. 30).
Adam Clarke: Commentary on the Bible - 1831
10:3: He saw in a vision evidently - The text is as plain as it can be, that an angel of God did appear to Cornelius. This was in a vision, i.e. a supernatural representation; and it was φανερως, manifestly, evidently made; and at such a time too as precluded the possibility of his being asleep; for it was about the ninth hour of the day, answering to our three o'clock in the afternoon, (see note on Act 3:1 (note)), the time of public prayer, according to the custom of the Jews, and while Peter was engaged in that sacred duty. The angelic appearance to Cornelius was something similar to that made to Daniel, Dan 9:20-23, and that especially to Zachariah, the father of John Baptist, Luk 1:11, etc.
Albert Barnes: Notes on the Bible - 1834
10:3: He saw in a vision - See the notes on Act 9:10.
Evidently - Openly; manifestly.
About the ninth hour - About 3 o'clock p. m. This was the usual hour of evening worship among the Jews.
An angel of God - See the notes on Mat 1:20. Compare Heb 1:14. This angel was sent to signify to Cornelius that his alms were accepted by God as an evidence of his piety, and to direct him to send for Peter to instruct him in the way of salvation. The importance of the occasion - the introduction of the gospel to a Gentile, and hence, to the entire Gentile world - was probably the chief reason why an angel was commissioned to visit the Roman centurion. Compare Act 16:9-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: saw: Job 4:15, Job 4:16; Dan 9:20, Dan 9:21
about: Act 10:30, Act 3:1; Mat 27:46; Luk 23:44-46
an: Act 5:19, Act 11:13, Act 12:7-11, Act 27:23; Luk 1:11, Luk 2:10, Luk 2:11, Luk 2:13; Heb 1:4, Heb 1:14
Cornelius: Act 9:4; Exo 33:17; Isa 45:4
John Gill
10:3 He saw in a vision evidently,.... He was not in a dream, or in a trance, but he was thoroughly awake, and his eyes open, and was himself; it was not in the night, but in clear day:
about the ninth hour of the day; or three o'clock in the afternoon, which was the hour of prayer, Acts 3:1 in which exercise he was now engaged, Acts 10:30 at this time he saw
an angel of God coming to him; into the room where he was at prayer:
and saying unto him, Cornelius; he called him by his name, to let him know that he knew him, as angels are very knowing spirits; and to express his affection and friendship to him, and that he was a messenger, not of bad, but of good news to him; as well as to engage his attention to him; for he might be so intent at his devotion, that had he not called him by name, he would not have minded him.
John Wesley
10:3 He saw in a vision - Not in a trance, like Peter: plainly, so as to leave one not accustomed to things of this kind no room to suspect any imposition.
Robert Jamieson, A. R. Fausset and David Brown
10:3 saw . . . evidently--"distinctly."
the ninth hour of the day--three o'clock, the hour of the evening sacrifice. But he had been "fasting until that hour" (Acts 10:30), perhaps from the sixth hour (Acts 10:9).
10:410:4: Եւ նա հայեցեալ ընդ նա՝ զարհուրեցա՛ւ. եւ ասէ. Զի՞ է Տէր։ Եւ ասէ ցնա. Աղօթք քո՝ եւ ողորմութիւնք քո ելի՛ն յիշատակաւ առաջի Աստուծոյ[2340]։ [2340] Ոմանք. Հայեցեալ ՚ի նա, զարհուրեցաւ, ասէ... ելին յիշատակ առա՛՛։
4. Եւ նա, երբ նրան նայեց, զարհուրեց ու ասաց՝ ի՞նչ է, Տէ՛ր: Եւ հրեշտակը նրան ասաց. «Քո աղօթքներն ու քո ողորմութիւնները, յիշատակուելով, Աստծու առաջ ելան:
4 Ան ալ անոր նայելով ու խիստ վախնալով՝ ըսաւ. «Ի՞նչ է, Տէ՛ր»։ Հրեշտակը ըսաւ անոր. «Քու աղօթքներդ եւ ողորմութիւններդ Աստուծոյ առջեւ ելան յիշատակի համար։
Եւ նա հայեցեալ ընդ նա` զարհուրեցաւ եւ ասէ. Զի՞ է, Տէր: Եւ ասէ ցնա. Աղօթք քո եւ ողորմութիւնք քո ելին յիշատակաւ առաջի Աստուծոյ:

10:4: Եւ նա հայեցեալ ընդ նա՝ զարհուրեցա՛ւ. եւ ասէ. Զի՞ է Տէր։ Եւ ասէ ցնա. Աղօթք քո՝ եւ ողորմութիւնք քո ելի՛ն յիշատակաւ առաջի Աստուծոյ[2340]։
[2340] Ոմանք. Հայեցեալ ՚ի նա, զարհուրեցաւ, ասէ... ելին յիշատակ առա՛՛։
4. Եւ նա, երբ նրան նայեց, զարհուրեց ու ասաց՝ ի՞նչ է, Տէ՛ր: Եւ հրեշտակը նրան ասաց. «Քո աղօթքներն ու քո ողորմութիւնները, յիշատակուելով, Աստծու առաջ ելան:
4 Ան ալ անոր նայելով ու խիստ վախնալով՝ ըսաւ. «Ի՞նչ է, Տէ՛ր»։ Հրեշտակը ըսաւ անոր. «Քու աղօթքներդ եւ ողորմութիւններդ Աստուծոյ առջեւ ելան յիշատակի համար։
zohrab-1805▾ eastern-1994▾ western am▾
10:44: Он же, взглянув на него и испугавшись, сказал: что, Господи? [Ангел] отвечал ему: молитвы твои и милостыни твои пришли на память пред Богом.
10:4  ὁ δὲ ἀτενίσας αὐτῶ καὶ ἔμφοβος γενόμενος εἶπεν, τί ἐστιν, κύριε; εἶπεν δὲ αὐτῶ, αἱ προσευχαί σου καὶ αἱ ἐλεημοσύναι σου ἀνέβησαν εἰς μνημόσυνον ἔμπροσθεν τοῦ θεοῦ.
10:4. ὁ (The-one) δὲ (moreover) ἀτενίσας (having-stretched-along-to) αὐτῷ (unto-it) καὶ (and) ἔμφοβος (feareed-in) γενόμενος ( having-had-became ) εἶπεν (it-had-said,"Τί (What-one) ἐστιν, (it-be,"κύριε; (Authority-belonged?"εἶπεν (It-had-said) δὲ (moreover) αὐτῷ (unto-it,"Αἱ (The-ones) προσευχαί (goodly-holdings-toward) σου (of-thee) καὶ (and) αἱ (the-ones) ἐλεημοσύναι (compassionatenesses) σου (of-thee) ἀνέβησαν (they-had-stepped-up) εἰς (into) μνημόσυνον (to-remembranced) ἔμπροσθεν (in-toward-from) τοῦ (of-the-one) θεοῦ: (of-a-Deity)
10:4. at ille intuens eum timore correptus dixit quid est domine dixit autem illi orationes tuae et elemosynae tuae ascenderunt in memoriam in conspectu DeiAnd he, beholding him. being seized with fear, said: What is it, Lord? And he said to him: Thy prayers and thy alms are ascended for a memorial in the sight of God.
4. And he, fastening his eyes upon him, and being affrighted, said, What is it, Lord? And he said unto him, Thy prayers and thine alms are gone up for a memorial before God.
10:4. And he, gazing at him, was seized by fear, and he said, “What is it, lord?” And he said to him: “Your prayers and your almsgiving have ascended as a memorial in the sight of God.
10:4. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.
And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God:

4: Он же, взглянув на него и испугавшись, сказал: что, Господи? [Ангел] отвечал ему: молитвы твои и милостыни твои пришли на память пред Богом.
10:4  ὁ δὲ ἀτενίσας αὐτῶ καὶ ἔμφοβος γενόμενος εἶπεν, τί ἐστιν, κύριε; εἶπεν δὲ αὐτῶ, αἱ προσευχαί σου καὶ αἱ ἐλεημοσύναι σου ἀνέβησαν εἰς μνημόσυνον ἔμπροσθεν τοῦ θεοῦ.
10:4. at ille intuens eum timore correptus dixit quid est domine dixit autem illi orationes tuae et elemosynae tuae ascenderunt in memoriam in conspectu Dei
And he, beholding him. being seized with fear, said: What is it, Lord? And he said to him: Thy prayers and thy alms are ascended for a memorial in the sight of God.
10:4. And he, gazing at him, was seized by fear, and he said, “What is it, lord?” And he said to him: “Your prayers and your almsgiving have ascended as a memorial in the sight of God.
10:4. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: "Испугавшись..."

Св. Златоуст хорошо объясняет этот испуг Корнилия: "видение произвело в нем страх, но страх умеренный, чтобы только сделать его внимательным; потом слова Ангела рассеяли этот страх, или лучше - заключающаяся в них похвала смягчила неприятное чувство страха..."

"Пришли на память пред Богом..." - человекообразное выражение благоволения Божия к Корнилию за его молитвы и благотворения.
Adam Clarke: Commentary on the Bible - 1831
10:4: Thy prayers and thine alms are come up for a memorial - Being all performed in simplicity and godly sincerity, they were acceptable to the Most High.
Come up for a memorial: This form of speech is evidently borrowed from the sacrificial system of the Jews. Pious and sincere prayers are high in God's estimation; and therefore are said to ascend to him, as the smoke and flame of the burnt-offering appeared to ascend to heaven.
These prayers and alms came up for a memorial before God: this is a manifest allusion to the meat-offering, which, in Lev 2:16, is said to be אזכרה azkerah, a memorial, (speaking after the manner of men), to put God in remembrance that such a person was his worshipper, and needed his protection and help. So the prayers and alms of Cornelius ascended before God as an acceptable sacrifice, and were recorded in the kingdom of heaven, that the answers might be given in their due season.
Albert Barnes: Notes on the Bible - 1834
10:4: And when he looked on him - Greek: Having fixed his eyes attentively on him.
He was afraid - At the suddenness and unexpected character of the vision.
What is it, Lord? - This is the expression of surprise and alarm. The word "Lord" should have been translated "sir," since there is no evidence that this is an address to God, and still less that he regarded the personage present as the Lord. Compare the notes on Act 9:5. It is such language as a man would naturally use who was suddenly surprised; who should witness a strange form appearing unexpectedly before him; and who should exclaim, Sir, what is the matter?"
Are come up for a memorial - Are remembered before God. Compare Isa 45:19. They were an evidence of piety toward God, and were accepted as such. Though he had not offered sacrifice according to the Jewish laws; though he had not been circumcised; yet, having acted according to the light which he had, his prayers were hard, and his alms were accepted. This was done in accordance with the general principle of the divine administration, that God prefers the offering of the heart to external forms; the expressions of love to sacrifice without it. This he had often declared, Isa 1:11-15; Amo 5:21-22; Sa1 15:22, "To obey is better than sacrifice, and to hearken than the fat of rams," Hos 6:6; Ecc 5:1. It should be remembered, however, that Cornelius was not depending on external morality. His heart was in the work of religion. It should be remembered, further, that he was ready to receive the gospel when it was offered to him, and to become a Christian. In this there was an important difference between him and those who are depending for salvation on their morality in Christian lands. Such people are inclined to defend themselves by the example of Cornelius, and to suppose that as he was accepted before he embraced the gospel, so they may be without embracing it. But there is an important difference in the two cases. For:
(1) There is no evidence that Cornelius was depending on external morality for salvation. His offering was that of the heart, and not merely an external offering.
(2) Cornelius did not rely on his morality at all. His was a work of religion. He feared God; he prayed to him; he exerted his influence to bring his family to the same state. Moral people do neither. "All their works they do to be seen of men"; and in their heart there is "no good thing toward the Lord God of Israel." Compare Kg1 14:13; Ch2 19:3. Who ever hears of a man that "fears God," and that prays, and that instructs his household in religion, that depends on morality for salvation?
(3) Cornelius was disposed to do the will of God as far as it was made known to him. Where this exists there is religion. The moral man is not.
(4) Cornelius was willing to embrace a Saviour when he was made known to him. The moral man is not. He hears of a Saviour with unconcern; he listens to the message of God's mercy from year to year without embracing it. In all this there is an important difference between him and the Roman centurion; and while we hope that there may be many in pagan lands who are in the same state of mind that he was - disposed to do the will of God as far as made known, and therefore accepted and saved by his mercy in the Lord Jesus, yet this cannot be adduced to encourage the hope of salvation in those who do know his will, and yet will not do it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: he was: Dan 10:11; Luk 1:12, Luk 1:29, Luk 24:5
What: Act 9:5, Act 9:6, Act 22:10; Sa1 3:10
thy: Act 10:31; Ch2 6:33, Ch2 32:24; Psa 141:2; Isa 43:26; Mal 3:16; Luk 1:13; Phi 4:6
thine: Isa 45:19; Phi 4:18; Heb 6:10, Heb 13:16
Geneva 1599
10:4 And when he looked on him, he was afraid, and said, (c) What is it, Lord? And he said unto him, Thy prayers and thine alms are (d) come up for (e) a memorial before God.
(c) What do you want with me Lord? For he prepares himself to hear.
(d) This is a borrowed kind of speech which the Hebrews used very much, taken from sacrifices and applied to prayers: for it is said of whole burnt sacrifices that the smoke and smell of them goes up into God's nostrils, and so do our prayers, as a sweet smelling sacrifice which the Lord takes great pleasure in.
(e) That is, in as much that they will not allow God as it were to forget you: for so the Scripture often talks childish with us as nurses do with little children, when they prepare their tongues to speak.
John Gill
10:4 And when he looked on him, he was afraid,.... What with the brightness of his clothing, Acts 10:30 and the lustre of his countenance, and the majestic form in which he appeared, he perceived there was something uncommon and divine in this vision, and therefore was filled with awe and reverence, yea, with something of a panic fear; as it was usual, even with good persons, as the patriarchs and prophets of the Old Testament, Zacharias, the Virgin Mary, and others; from a sense of the greatness of the divine majesty, which they supposed to be near, or this to be an emblem of it, and from a notion that, at the sight of God, they should die.
And said, what is it, Lord what is the matter? what is to be said or done? What is the reason of this unusual appearance? Some of the Latin copies, and the Ethiopic version, read, "who art thou, Lord?" but by the angel's answer, not this, but the former was the question: for it follows,
and he said unto him, thy prayers and thine alms are come up for a memorial before God; that is, the prayers which he had put up in faith, for himself and family, and the charitable actions he had performed from a principle of love, were like sacrifices upon the altar, which ascended to God with acceptance; so these sacrifices of prayer and beneficence came up with acceptance from off that altar which sanctities the gift, or were acceptable to God, through Jesus Christ; these were taken notice of, approved by God, and remembered by him, and the fruits and effects he was shortly to enjoy; for that Cornelius was a believer, need not be questioned; since he was not only a devout and religious person, but one that feared God, which includes the whole of religion, internal and external; and so faith in Christ, without which he could not pray aright: there is no doubt of it, but he had read the prophecies of the Old Testament, attended the synagogues of the Jews, and believed in the Messiah to come, though he did not know that he was come, and that Jesus of Nazareth was he; so that his faith was of the same kind with that of the saints before the coming of Christ; and in this faith he did all the good works he did, which became acceptable to God through Christ, and without which it is impossible to please him.
John Wesley
10:4 Thy prayers and thine alms are come up for a memorial before God - Dare any man say, These were only splendid sins? Or that they were an abomination before God? And yet it is certain, in the Christian sense Cornelius was then an unbeliever. He had not then faith in Christ. So certain it is, that every one who seeks faith in Christ, should seek it in prayer, and doing good to all men: though in strictness what is not exactly according to the Divine rule must stand in need of Divine favour and indulgence.
Robert Jamieson, A. R. Fausset and David Brown
10:4 What is it, Lord?--language which, tremulously though it was uttered, betokened childlike reverence and humility.
Thy prayers and thine alms--The way in which both are specified is emphatic. The one denotes the spiritual outgoing of his soul to God, the other its practical outgoing to men.
are come up for a memorial before God--that is, as a sacrifice well-pleasing unto God, as an odor of a sweet smell (Rev_ 8:4).
10:510:5: Եւ արդ յղեա՛ արս ՚ի Յոպպէ՝ եւ կոչեա՛ զՍիմոն զոմն՝ որ կոչի Պետրոս[2341]. [2341] Ոմանք. ԶՍիմովն որ կոչի։
5. Եւ արդ, մարդիկ ուղարկի՛ր Յոպպէ եւ կանչի՛ր ոմն Սիմոնի, որ Պետրոս է կոչւում.
5 Հիմա Յոպպէ մարդիկ ղրկէ ու կանչէ Սիմոն անունով մէկը, որ Պետրոս մականուանեալ է։
Եւ արդ յղեա արս ի Յոպպէ եւ կոչեա զՍիմովն զոմն որ կոչի Պետրոս:

10:5: Եւ արդ յղեա՛ արս ՚ի Յոպպէ՝ եւ կոչեա՛ զՍիմոն զոմն՝ որ կոչի Պետրոս[2341].
[2341] Ոմանք. ԶՍիմովն որ կոչի։
5. Եւ արդ, մարդիկ ուղարկի՛ր Յոպպէ եւ կանչի՛ր ոմն Սիմոնի, որ Պետրոս է կոչւում.
5 Հիմա Յոպպէ մարդիկ ղրկէ ու կանչէ Սիմոն անունով մէկը, որ Պետրոս մականուանեալ է։
zohrab-1805▾ eastern-1994▾ western am▾
10:55: Итак пошли людей в Иоппию и призови Симона, называемого Петром.
10:5  καὶ νῦν πέμψον ἄνδρας εἰς ἰόππην καὶ μετάπεμψαι σίμωνά τινα ὃς ἐπικαλεῖται πέτρος·
10:5. καὶ (and) νῦν (now) πέμψον (thou-should-have-dispatched) ἄνδρας (to-men) εἰς (into) Ἰόππην (to-an-Ioppe) καὶ (and) μετάπεμψαι ( thou-should-have-dispatched-with ) Σίμωνά (to-a-Simon) τινα (to-a-one) ὃς (which) ἐπικαλεῖται (it-be-called-upon-unto) Πέτρος: (a-Petros)
10:5. et nunc mitte viros in Ioppen et accersi Simonem quendam qui cognominatur PetrusAnd now send men to Joppe: and call hither one Simon, who is surnamed Peter.
5. And now send men to Joppa, and fetch one Simon, who is surnamed Peter:
10:5. And now, send men to Joppa and summon a certain Simon, who is surnamed Peter.
10:5. And now send men to Joppa, and call for [one] Simon, whose surname is Peter:
And now send men to Joppa, and call for [one] Simon, whose surname is Peter:

5: Итак пошли людей в Иоппию и призови Симона, называемого Петром.
10:5  καὶ νῦν πέμψον ἄνδρας εἰς ἰόππην καὶ μετάπεμψαι σίμωνά τινα ὃς ἐπικαλεῖται πέτρος·
10:5. et nunc mitte viros in Ioppen et accersi Simonem quendam qui cognominatur Petrus
And now send men to Joppe: and call hither one Simon, who is surnamed Peter.
10:5. And now, send men to Joppa and summon a certain Simon, who is surnamed Peter.
10:5. And now send men to Joppa, and call for [one] Simon, whose surname is Peter:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: send: Act 10:32, Act 9:38, Act 15:7, Act 16:9
whose: Mar 3:16; Joh 1:42
John Gill
10:5 And now send men to Joppa,.... Which lay near to Caesarea;
and call for one Simon, whose surname is Peter: the angel was not sent to instruct Cornelius himself, but to direct him to an apostle of Christ, and minister of the Gospel, who should do it; for not angels, but men, are employed in the ministry of the word, which is the ordinary means of spiritual knowledge, and of increasing it. So the eunuch was instructed by Philip, and Saul by Ananias; which shows the excellency and usefulness of the Gospel ministry and ministers, and what dignity is put upon them, what use should be made of them, and in what esteem they should be had.
Robert Jamieson, A. R. Fausset and David Brown
10:5 send to Joppa . . . for one Simon, &c.--(See on Acts 9:11).
10:610:6: նա մտեա՛լ է առ Սիմոնի ումեմն խաղախորդի, որոյ է՛ տունն մերձ ՚ի ծով[2342]։ [2342] Ոմանք. Տունն մերձ է։
6. նա մնում է կաշեգործ Սիմոնի մօտ, որի տունը ծովին մօտ է»:
6 Անիկա իբրեւ հիւր կը կենայ Սիմոն անունով կաշի բանողի մը քով, որուն տունը ծովուն մօտ է*»։
նա մտեալ է առ Սիմովնի ումեմն խաղախորդի, որոյ է տունն մերձ ի ծով[46]:

10:6: նա մտեա՛լ է առ Սիմոնի ումեմն խաղախորդի, որոյ է՛ տունն մերձ ՚ի ծով[2342]։
[2342] Ոմանք. Տունն մերձ է։
6. նա մնում է կաշեգործ Սիմոնի մօտ, որի տունը ծովին մօտ է»:
6 Անիկա իբրեւ հիւր կը կենայ Սիմոն անունով կաշի բանողի մը քով, որուն տունը ծովուն մօտ է*»։
zohrab-1805▾ eastern-1994▾ western am▾
10:66: Он гостит у некоего Симона кожевника, которого дом находится при море; он скажет тебе слова, которыми спасешься ты и весь дом твой.
10:6  οὖτος ξενίζεται παρά τινι σίμωνι βυρσεῖ, ᾧ ἐστιν οἰκία παρὰ θάλασσαν.
10:6. οὗτος (the-one-this) ξενίζεται (it-be-guested-to) παρά (beside) τινι (unto-a-one) Σίμωνι (unto-a-Simon) βυρσεῖ, (unto-an-oxer-of,"ᾧ (unto-which) ἐστὶν (it-be) οἰκία (a-housing-unto) παρὰ (beside) θάλασσαν. (to-a-sea)
10:6. hic hospitatur apud Simonem quendam coriarium cuius est domus iuxta mareHe lodgeth with one Simon a tanner, whose house is by the sea side. He will tell thee what thou must do.
6. he lodgeth with one Simon a tanner, whose house is by the sea side.
10:6. This man is a guest with a certain Simon, a tanner, whose house is beside the sea. He will tell you what you must do.”
10:6. He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do.
He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do:

6: Он гостит у некоего Симона кожевника, которого дом находится при море; он скажет тебе слова, которыми спасешься ты и весь дом твой.
10:6  οὖτος ξενίζεται παρά τινι σίμωνι βυρσεῖ, ᾧ ἐστιν οἰκία παρὰ θάλασσαν.
10:6. hic hospitatur apud Simonem quendam coriarium cuius est domus iuxta mare
He lodgeth with one Simon a tanner, whose house is by the sea side. He will tell thee what thou must do.
10:6. This man is a guest with a certain Simon, a tanner, whose house is beside the sea. He will tell you what you must do.”
10:6. He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do.
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
6: "Он скажет тебе слова, которыми спасешься ты и весь дом твой..." - слав.: "той речет тебе глаголы, в них же спасешься ты и весь дом твой...", греч. текст совершенно иначе: outoV lalhsei soi ti se dei poiein, т. е. он скажет тебе, что тебе нужно делать. Этим указывается недостаточность добрых дел и благочестия - самих по себе: нужно еще освящение их верою во Христа-Спасителя, которая сообщает и цену, и основательность доброму настроению человека.
Adam Clarke: Commentary on the Bible - 1831
10:6: Simon a tanner - See the note on Act 9:43.
What thou oughtest to do - From this it appears that matters of great moment had occupied the mind of Cornelius. He was not satisfied with the state of his own soul, nor with the degree he possessed of religious knowledge; and he set apart a particular time for extraordinary fasting and prayer, that God might farther reveal to him the knowledge of his will. Perhaps he had heard of Jesus, and had been perplexed with the different opinions that prevailed concerning him, and now prayed to God that he might know what part he should take; and the answer to this prayer is, "Send to Joppa for Simon Peter, he shall tell thee what thou oughtest to do." This clause, so explanatory, is wanting in almost every MS. and version of note. Griesbach and some others have left it out of the text. But see Act 11:14, where it stands in substance.
Albert Barnes: Notes on the Bible - 1834
10:6: He lodgeth - He remains as a guest at his house. See Act 9:43.
By the sea-side - Joppa was a seaport on the Mediterranean. Tanneries are erected on the margin of streams or of any body of water to convey away the filth produced in the operation of dressing skins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: one: Act 9:43
he shall: Act 9:6, Act 11:13, Act 11:14; Joh 7:17; Rom 10:14-17; Eph 4:8-12
John Gill
10:6 He lodgeth with one Simon a tanner, &c. Simon the tanner was his host; this man very probably was a good man, and one that lodged strangers; of his trade; see Gill on Acts 9:43.
whose house is by the sea side; Joppa was a sea port, 2Chron 2:16 Jon 1:3 hence we read of , "the sea of Joppa" (x); and also of , "the port of Joppa" (y); now Simon's house was in the outer part of the city, and by the sea side, as well for convenience for his business, as because such trades might not be exercised within a city; being nauseous and disagreeable, because of their skins and manner of dressing them, and the dead carcasses from whence they often took them off; hence that rule of the Jews (z),
"they place dead carcasses, graves, , "and a tanner's workshop", (in which he dresses his skins,) fifty cubits from the city; nor do they make a tanner's workshop, but at the eastern part of the city. R. Abika says, it may be made at every part excepting the west.''
The reason of that, as given by the (a) commentators, is, because prayer was made towards the west, where the temple stood, and the divine presence was. The Ethiopic version very wrongly renders it, "and the house of Cornelius is near the sea"; for not his, but Simon's is meant:
he shall tell thee what thou oughtest to do; he was to tell him words, or to deliver doctrines to him, by which he and his family would be better instructed in the way of salvation, and arrive to a greater degree of knowledge of Christ, and faith in him, and be brought to a submission to his commands and ordinances; see Acts 10:22, this clause is left out in the Alexandrian copy, and in some others, and in the Syriac and Arabic versions.
(x) Ezra iii. 7. Targum in 2 Chron. ii. 16. (y) T. Hieros. Yoma, fol. 41. 1. Joseph. Antiqu. l. 11. c. 4. sect. 1. & 13. 9. 1 Maccab. xiv. 5. 1. Esdr. v. 55. (z) Misn. Bava Bathra, c. 2. sect. 9. (a) Maimou. & Bartenora in ib.
10:710:7: Եւ իբրեւ գնաց հրեշտակն որ խօսէր ընդ նմա, կոչեաց երկուս ՚ի ծառայիցն, եւ զինուո՛ր մի բարեպաշտօն ՚ի սպասաւորացն իւրոց[2343], [2343] Ոմանք. ՚Ի ծառայից իւրոց եւ զինուոր մի։
7. Երբ իր հետ խօսող հրեշտակը գնաց, կանչեց ծառաներից երկուսին եւ իր սպասաւորներից բարեպաշտ մի զինուորի
7 Ու երբ այն հրեշտակը, որ իրեն հետ կը խօսէր գնաց, Կոռնելիոս ծառաներէն երկուքը կանչեց ու իր քով սպասողներէն ալ բարեպաշտ զինուոր մը
Եւ իբրեւ գնաց հրեշտակն որ խօսէր ընդ նմա, կոչեաց երկուս ի ծառայիցն եւ զինուոր մի բարեպաշտօն ի սպասաւորացն իւրոց:

10:7: Եւ իբրեւ գնաց հրեշտակն որ խօսէր ընդ նմա, կոչեաց երկուս ՚ի ծառայիցն, եւ զինուո՛ր մի բարեպաշտօն ՚ի սպասաւորացն իւրոց[2343],
[2343] Ոմանք. ՚Ի ծառայից իւրոց եւ զինուոր մի։
7. Երբ իր հետ խօսող հրեշտակը գնաց, կանչեց ծառաներից երկուսին եւ իր սպասաւորներից բարեպաշտ մի զինուորի
7 Ու երբ այն հրեշտակը, որ իրեն հետ կը խօսէր գնաց, Կոռնելիոս ծառաներէն երկուքը կանչեց ու իր քով սպասողներէն ալ բարեպաշտ զինուոր մը
zohrab-1805▾ eastern-1994▾ western am▾
10:77: Когда Ангел, говоривший с Корнилием, отошел, то он, призвав двоих из своих слуг и благочестивого воина из находившихся при нем
10:7  ὡς δὲ ἀπῆλθεν ὁ ἄγγελος ὁ λαλῶν αὐτῶ, φωνήσας δύο τῶν οἰκετῶν καὶ στρατιώτην εὐσεβῆ τῶν προσκαρτερούντων αὐτῶ,
10:7. ὡς (As) δὲ (moreover) ἀπῆλθεν (it-had-came-off,"ὁ (the-one) ἄγγελος (a-messenger) ὁ (the-one) λαλῶν (speaking-unto) αὐτῷ, (unto-it,"φωνήσας (having-sounded-unto) δύο (to-two) τῶν (of-the-ones) οἰκετῶν (of-housers) καὶ (and) στρατιώτην (to-an-amass-belonger) εὐσεβῆ (to-goodly-reverent) τῶν (of-the-ones) προσκαρτερούντων ( of-during-toward-unto ) αὐτῷ (unto-it,"
10:7. et cum discessisset angelus qui loquebatur illi vocavit duos domesticos suos et militem metuentem Dominum ex his qui illi parebantAnd when the angel who spoke to him was departed, he called two of his household servants and a soldier who feared the Lord, of them that were under him.
7. And when the angel that spake unto him was departed, he called two of his household-servants, and a devout soldier of them that waited on him continually;
10:7. And when the Angel who was speaking to him had departed, he called, out of those who were subject to him, two of his household servants and a soldier who feared the Lord.
10:7. And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually;
And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually:

7: Когда Ангел, говоривший с Корнилием, отошел, то он, призвав двоих из своих слуг и благочестивого воина из находившихся при нем
10:7  ὡς δὲ ἀπῆλθεν ὁ ἄγγελος ὁ λαλῶν αὐτῶ, φωνήσας δύο τῶν οἰκετῶν καὶ στρατιώτην εὐσεβῆ τῶν προσκαρτερούντων αὐτῶ,
10:7. et cum discessisset angelus qui loquebatur illi vocavit duos domesticos suos et militem metuentem Dominum ex his qui illi parebant
And when the angel who spoke to him was departed, he called two of his household servants and a soldier who feared the Lord, of them that were under him.
10:7. And when the Angel who was speaking to him had departed, he called, out of those who were subject to him, two of his household servants and a soldier who feared the Lord.
10:7. And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: "Двоих из своих слуг..." - duo twn oiketwn autou..., собственно - домочадцев, вероятно - более близких к господину дома, нежели простые рабы, и отличавшихся тою же богобоязненностью, как и сам Корнилий (ст. 2).
Adam Clarke: Commentary on the Bible - 1831
10:7: And a devout soldier - It has already been remarked that Cornelius had taken care to instruct his family in Divine things; and it appears also that he had been attentive to the spiritual interests of his regiment. We do not find that it was then, even among the Romans, considered a disgrace for a military officer to teach his men lessons of morality, and piety towards God, whatever it may be in some Christian countries in the present time.
Albert Barnes: Notes on the Bible - 1834
10:7: A devout soldier - A pious man. This is an instance of the effect of piety in a military officer. Few people have more influence; and in this case the effect was seen not only in the piety of his family, but of this attending soldier. Such men have usually been supposed to be far from the influence of religion; but this instance shows that even the disadvantages of a camp are not necessarily hostile to the existence of piety. Compare Luk 3:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: two: Act 10:2; Gen 24:1-10, Gen 24:52; Jdg 7:10; Sa1 14:6, Sa1 14:7; Ti1 6:2; Plm 1:16
and a: Act 10:1; Mat 8:9, Mat 8:10; Luk 3:14
John Gill
10:7 And when the angel which spake unto Cornelius was departed,.... For when be had delivered his message, he either disappeared, or withdrew, and immediately Cornelius showed himself ready to obey the heavenly vision: for
he called two of his household servants; who were not of the band of soldiers under him, but were servants in his family, and such as feared God with him;
and a devout soldier of them that waited on him continually: besides his household servants, there were soldiers that continually attended him, and among these there was one at least that was a devout and religious man; and him he called out from among the rest, and to him with the two household servants he communicated the vision: these three persons being religious, were very proper ones to be informed of this matter, and to be sent on the errand they were; and three might be particularly pitched upon, being a sufficient number to attest to Peter what they had from the mouth of their master, for by the mouth of two or three witnesses is everything established; and partly for the honour of Peter, and to show a proper respect to him, he would not send a single person, who could have told the story, and done the errand as well as three, but this would not have looked respectful enough.
Robert Jamieson, A. R. Fausset and David Brown
10:7 when the angel . . . was departed, he called--immediately doing as directed, and thereby showing the simplicity of his faith.
a devout soldier of them that waited on him continually--of the "soldiers under him," such as the centurion at Capernaum had (Mt 8:9). Who this "devout soldier" was, can only be matter of conjecture. DA COSTA [Four Witnesses] gives a number of ingenious reasons for thinking that, having attached himself henceforth to Peter--whose influence in the composition of the second Gospel is attested by the earliest tradition, and is stamped on that Gospel itself--he is no other than the Evangelist Mark.
10:810:8: եւ պատմեալ նոցա զամենայն՝ առաքեաց զնոսա ՚ի Յոպպէ։
8. ու նրանց ամէն բան պատմելով՝ Յոպպէ ուղարկեց:
8 Եւ ամէն բան պատմելով՝ Յոպպէ ղրկեց զանոնք։
եւ պատմեալ նոցա զամենայն` առաքեաց զնոսա ի Յոպպէ:

10:8: եւ պատմեալ նոցա զամենայն՝ առաքեաց զնոսա ՚ի Յոպպէ։
8. ու նրանց ամէն բան պատմելով՝ Յոպպէ ուղարկեց:
8 Եւ ամէն բան պատմելով՝ Յոպպէ ղրկեց զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
10:88: и, рассказав им все, послал их в Иоппию.
10:8  καὶ ἐξηγησάμενος ἅπαντα αὐτοῖς ἀπέστειλεν αὐτοὺς εἰς τὴν ἰόππην.
10:8. καὶ (and) ἐξηγησάμενος ( having-led-out-unto ) ἅπαντα ( to-along-all ) αὐτοῖς (unto-them) ἀπέστειλεν (it-set-off) αὐτοὺς (to-them) εἰς (into) τὴν (to-the-one) Ἰόππην. (to-an-Ioppe)
10:8. quibus cum narrasset omnia misit illos in IoppenTo whom when he had related all, he sent them to Joppe.
8. and having rehearsed all things unto them, he sent them to Joppa.
10:8. And when he had explained everything to them, he sent them to Joppa.
10:8. And when he had declared all [these] things unto them, he sent them to Joppa.
And when he had declared all [these] things unto them, he sent them to Joppa:

8: и, рассказав им все, послал их в Иоппию.
10:8  καὶ ἐξηγησάμενος ἅπαντα αὐτοῖς ἀπέστειλεν αὐτοὺς εἰς τὴν ἰόππην.
10:8. quibus cum narrasset omnia misit illos in Ioppen
To whom when he had related all, he sent them to Joppe.
10:8. And when he had explained everything to them, he sent them to Joppa.
10:8. And when he had declared all [these] things unto them, he sent them to Joppa.
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
8: "Рассказав им все..." - для того, конечно, чтобы они рассказали Петру и убедили отравиться вместе с ними к их господину (22: ст. ). "Все рассказал, чтобы тем побудить его (Петра) прийти к нему, потому что он считал делом неприличным звать его в силу своего авторитета, потому-то и рассказал..." (Феофил. ).
Adam Clarke: Commentary on the Bible - 1831
10:8: He sent them to Joppa - It has been properly remarked, that from Joppa, Jonah was sent to preach to the Gentiles of Nineveh; and from the same place Peter was sent to preach the Gospel to the Gentiles at Caesarea.
Albert Barnes: Notes on the Bible - 1834
10:8: And when ... - "It has been remarked that from Joppa, Jonah was sent to preach to the Gentiles at Nineveh, and that from the same place Peter was sent to preach to the Gentiles at Caesarea" (Clarke).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: he sent: Act 10:33, Act 26:19; Psa 119:59, Psa 119:60; Ecc 9:10; Gal 1:16
John Gill
10:8 And when he had declared all these things unto them,.... Which he had heard and seen in the vision, and of which he gave them a particular account; partly to engage them the more cheerfully to go on the errand, and partly that they might be able to give a distinct relation of it to Peter, that so he might be moved the more to comply with the request, and come along with them:
he sent them to Joppa; perhaps not that evening, since it was at the ninth hour, or three o'clock in the afternoon, when Cornelius had the vision; and some time must be taken up in discourse with the angel, and afterwards in sending for his servants, and relating the affair to them, and giving them their proper instructions. So that it may be they did not set out till early the next morning, as seems from the following verse.
John Wesley
10:8 A devout soldier - How many such attendants have our modern officers? A devout soldier would now be looked upon as little better than a deserter from his colours.
10:910:9: Եւ ՚ի վաղիւ անդր ՚ի ճանապարհ անկանել նոցա՝ եւ մօ՛տ ՚ի քաղաքն լինել, ե՛լ Պետրոս ՚ի տանիսն կալ յաղօթս զվեցերո՛րդ ժամուն[2344]. [2344] Ոմանք. ՚Ի ճանապարհ անկեալ նոցա։
9. Յաջորդ օրը, մինչ նրանք ճանապարհին էին եւ մօտեցել էին քաղաքին, Պետրոսը կէսօրին տանիք բարձրացաւ աղօթելու:
9 Ու հետեւեալ օրը, երբ անոնք ճամբայ երթալով՝ քաղաքին մօտեցան, Պետրոս ժամը վեցին ատենները տանիքը ելաւ աղօթք ընելու։
Եւ ի վաղիւ անդր ի ճանապարհ անկանել նոցա եւ մօտ ի քաղաքն լինել, ել Պետրոս ի տանիսն կալ յաղօթս զվեցերորդ ժամուն:

10:9: Եւ ՚ի վաղիւ անդր ՚ի ճանապարհ անկանել նոցա՝ եւ մօ՛տ ՚ի քաղաքն լինել, ե՛լ Պետրոս ՚ի տանիսն կալ յաղօթս զվեցերո՛րդ ժամուն[2344].
[2344] Ոմանք. ՚Ի ճանապարհ անկեալ նոցա։
9. Յաջորդ օրը, մինչ նրանք ճանապարհին էին եւ մօտեցել էին քաղաքին, Պետրոսը կէսօրին տանիք բարձրացաւ աղօթելու:
9 Ու հետեւեալ օրը, երբ անոնք ճամբայ երթալով՝ քաղաքին մօտեցան, Պետրոս ժամը վեցին ատենները տանիքը ելաւ աղօթք ընելու։
zohrab-1805▾ eastern-1994▾ western am▾
10:99: На другой день, когда они шли и приближались к городу, Петр около шестого часа взошел на верх дома помолиться.
10:9  τῇ δὲ ἐπαύριον ὁδοιπορούντων ἐκείνων καὶ τῇ πόλει ἐγγιζόντων ἀνέβη πέτρος ἐπὶ τὸ δῶμα προσεύξασθαι περὶ ὥραν ἕκτην.
10:9. Τῇ (Unto-the-one) δὲ (moreover) ἐπαύριον (upon-to-morrow) ὁδοιπορούντων ( of-way-traversing-unto ) ἐκείνων (of-the-ones-thither) καὶ (and) τῇ (unto-the-one) πόλει (unto-a-city) ἐγγιζόντων ( of-nearing-to ) ἀνέβη (it-had-stepped-up,"Πέτρος (a-Petros,"ἐπὶ (upon) τὸ (to-the-one) δῶμα (to-a-building) προσεύξασθαι ( to-have-goodly-held-toward ) περὶ (about) ὥραν (to-an-hour) ἕκτην. (to-sixth)
10:9. postera autem die iter illis facientibus et adpropinquantibus civitati ascendit Petrus in superiora ut oraret circa horam sextamAnd on the next day, whilst they were going on their journey and drawing nigh to the city, Peter went up to the higher parts of the house to pray, about the sixth hour.
9. Now on the morrow, as they were on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray, about the sixth hour:
10:9. Then, on the following day, while they were making the journey and approaching the city, Peter ascended to the upper rooms, so that he might pray, at about the sixth hour.
10:9. On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour:
On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour:

9: На другой день, когда они шли и приближались к городу, Петр около шестого часа взошел на верх дома помолиться.
10:9  τῇ δὲ ἐπαύριον ὁδοιπορούντων ἐκείνων καὶ τῇ πόλει ἐγγιζόντων ἀνέβη πέτρος ἐπὶ τὸ δῶμα προσεύξασθαι περὶ ὥραν ἕκτην.
10:9. postera autem die iter illis facientibus et adpropinquantibus civitati ascendit Petrus in superiora ut oraret circa horam sextam
And on the next day, whilst they were going on their journey and drawing nigh to the city, Peter went up to the higher parts of the house to pray, about the sixth hour.
10:9. Then, on the following day, while they were making the journey and approaching the city, Peter ascended to the upper rooms, so that he might pray, at about the sixth hour.
10:9. On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: "На другой день... около шестого часа..." - от Кесарии до Иоппии около 40-45: верст. Посланные Корнилием после 9: часа (после 3: час. вечера, ст. 3) и, вероятно, отправившиеся в тот же день вечером - могли прибыть в Иоппию на другой день к полудню (около шестого часа).

"Взошел на верх дома помолиться..." Плоские крыши домов на Востоке являются весьма удобным местом для молитвы. Сюда взошел и Петр для молитвы в урочный час.

"Пришел в исступление" - epepesen ep auton ekstasiV... - точнее слав.: "нападе нан ужас..." - напал на него экстаз - такое состояние, когда "человек не владеет своими чувствами, будучи восхищен в мир духовный" (Феофил., ср. Злат. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Peter's Vision.
9 On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour: 10 And he became very hungry, and would have eaten: but while they made ready, he fell into a trance, 11 And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: 12 Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 13 And there came a voice to him, Rise, Peter; kill, and eat. 14 But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean. 15 And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. 16 This was done thrice: and the vessel was received up again into heaven. 17 Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon's house, and stood before the gate, 18 And called, and asked whether Simon, which was surnamed Peter, were lodged there.

Cornelius had received positive orders from heaven to send for Peter, whom otherwise he had not heard of, or at least not heeded; but here is another difficulty that lies in the way of bringing them together--the question is whether Peter will come to Cornelius when he is sent for; not as if he thought it below him to come at a beck, or as if he were afraid to preach his doctrine to a polite man as Cornelius was: but it sticks at a point of conscience. Cornelius is a very worthy man, and has many good qualities, but he is a Gentile, he is not circumcised; and, because God in his law had forbidden his people to associate with idolatrous nations, they would not keep company with any but those of their own religion, though they were ever so deserving, and they carried the matter so far that they made even the involuntary touch of a Gentile to contract a ceremonial pollution, John xviii. 28. Peter had not got over this stingy bigoted notion of his countrymen, and therefore will be shy of coming to Cornelius. Now, to remove this difficulty, he has a vision here, to prepare him to receive the message sent him by Cornelius, as Ananias had to prepare him to go to Paul. The scriptures of the Old Testament had spoken plainly of the bringing in of the Gentiles into the church. Christ had given plain intimations of it when he ordered them to teach all nations; and yet even Peter himself, who knew so much of his Master's mind, could not understand it, till it was here revealed by vision, that the Gentiles should be fellow-heirs, Eph. iii. 6. Now here observe,

I. The circumstances of this vision.

1. It was when the messengers sent from Cornelius were now nigh the city, v. 9. Peter knew nothing of their approach, and they knew nothing of his praying; but he that knew both him and them was preparing things for the interview, and facilitating the end of their negotiation. To all God's purposes there is a time, a proper time; and he is pleased often to bring things to the minds of his ministers, which they had not thought of, just then when they have occasion to use them.

2. It was when Peter went up upon the house-top to pray, about noon. (1.) Peter was much in prayer, much in secret prayer, though he had a great deal of public work upon his hands. (2.) He prayed about the sixth hour, according to David's example, who, not only morning and evening, but at noon, addressed himself to God by prayer, Ps. lv. 17. From morning to night we should think to be too long to be without meat; yet who thinks it is too long to be without prayer? (3.) He prayed upon the house-top; thither he retired for privacy, where he could neither hear nor be heard, and so might avoid both distraction and ostentation. There, upon the roof of the house, he had a full view of the heavens, which might assist his pious adoration of the God he prayed to; and there he had also a full view of the city and country, which might assist his pious compassion of the people he prayed for. (4.) He had this vision immediately after he had prayed, as an answer to his prayer for the spreading of the gospel, and because the ascent of the heart to God in prayer is an excellent preparative to receive the discoveries of the divine grace and favour.

3. It was when he became very hungry, and was waiting for his dinner (v. 10); probably he had not that day eaten before, though doubtless he had prayed before; and now he would have eaten, ethele geusasthai--he would have tasted, which intimates his great moderation and temperance in eating. When he was very hungry, yet he would be content with a little, with a taste, and would not fly upon the spoil. Now this hunger was a proper inlet to the vision about meats, as Christ's hunger in the wilderness was to Satan's temptation to turn stones into bread.

II. The vision itself, which was not so plain as that to Cornelius, but more figurative and enigmatical, to make the deeper impression. 1. He fell into a trance or ecstasy, not of terror, but of contemplation, with which he was so entirely swallowed up as not only not to be regardful, but not to be sensible, of external things. He quite lost himself to this world, and so had his mind entirely free for converse with divine things; as Adam in innocency, when the deep sleep fell upon him. The more clear we get of the world, the more near we get to heaven: whether Peter was now in the body or out of the body he could not himself tell, much less can we, 2 Cor. xii. 2, 3. See Gen. xv. 12; Acts xxii. 17. 2. He saw heaven opened, that he might be sure that his authority to go to Cornelius was indeed from heaven--that it was a divine light which altered his sentiments, and a divine power which gave him his commission. The opening of the heavens signified the opening of a mystery that had been hid, Rom. xvi. 25. 3. He saw a great sheet full of all manner of living creatures, which descended from heaven, and was let down to him to the earth, that is, to the roof of the house where he now was. Here were not only beasts of the earth, but fowls of the air, which might have flown away, laid at his feet; and not only tame beasts, but wild. Here were no fishes of the sea, because there were none of them in particular unclean, but whatever had fins and scales was allowed to be eaten. Some make this sheet, thus filled, to represent the church of Christ. It comes down from heaven, from heaven opened, not only to send it down (Rev. xxi. 2), but to receive souls sent up from it. It is knit at the four corners, to receive those from all parts of the world that are willing to be added to it; and to retain and keep those safe that are taken into it, that they may not fall out; and in this we find some of all countries, nations, and languages, without any distinction of Greek or Jew, or any disadvantage put upon Barbarian or Scythian, Col. iii. 11. The net of the gospel encloses all, both bad and good, those that before were clean and unclean. Or it may be applied to the bounty of the divine Providence, which, antecedently to the prohibitions of the ceremonial law, had given to man a liberty to use all the creatures, to which by the cancelling of that law we are now restored. By this vision we are taught to see all the benefit and service we have from the inferior creatures coming down to us from heaven; it is the gift of God who made them, made them fit for us, and then gave to man a right to them, and dominion over them. Lord, what is man that he should be thus magnified! Ps. viii. 4-8. How should it double our comfort in the creatures, and our obligations to serve God in the use of them, to see them thus let down to us out of heaven! 4. He was ordered by a voice from heaven to make use of this plenty and variety which God had sent him (v. 13): "Rise, Peter, kill and eat: without putting any difference between clean and unclean, take which thou hast most mind to." The distinction of meats which the law made was intended to put a difference between Jew and Gentile, that it might be difficult to them to dine and sup with a Gentile, because they would have that set before them which they were not allowed to eat; and now the taking off of that prohibition was a plain allowance to converse with the Gentiles, and to be free and familiar with them. Now they might fare as they fared, and therefore might eat with them, and be fellow-commoners with them. 5. He stuck to his principles, and would by no means hearken to the motion, though he was hungry (v. 14): Not so, Lord. Though hunger will break through stone walls, God's laws should be to us a stronger fence than stone walls, and not so easily broken through. And he will adhere to God's laws, though he has a countermand by a voice from heaven, not knowing at first but that Kill, and eat, was a command of trial whether he would adhere to the more sure word, the written law; and if so his answer had been very good, Not so, Lord. Temptations to eat forbidden fruit must not be parleyed with, but peremptorily rejected; we must startle at the thought of it: Not so, Lord. The reason he gives is, "For I have never eaten any thing that is common or unclean; hitherto I have kept my integrity in this matter, and will still keep it." If God, by his grace, has preserved us from gross sin unto this day, we should use this as an argument with ourselves to abstain from all appearance of evil. So strict were the pious Jews in this matter, that the seven brethren, those glorious martyrs under Antiochus, choose rather to be tortured to death in the most cruel manner that ever was than to eat swine's flesh, because it was forbidden by the law. No wonder then that Peter says it with so much pleasure, that his conscience could witness for him that he had never gratified his appetite with any forbidden food. 6. God, by a second voice from heaven, proclaimed the repeal of the law in this case (v. 15): What God hath cleansed, that call thou not common. He that made the law might alter it when he pleased, and reduce the matter to its first state. God had, for reasons suited to the Old-Testament dispensation, restrained the Jews from eating such and such meats, to which, while that dispensation lasted, they were obliged in conscience to submit; but he has now, for reasons suited to the New-Testament dispensation, taken off that restraint, and set the matter at large--has cleansed that which was before polluted to us, and we ought to make use of, and stand fast in, the liberty wherewith Christ has made us free, and not call that common or unclean which God has now declared clean. Note, We ought to welcome it as a great mercy that by the gospel of Christ we are freed from the distinction of meats, which was made by the law of Moses, and that now every creature of God is good, and nothing to be refused; not so much because hereby we gain the use of swine's flesh, hares, rabbits, and other pleasant and wholesome food for our bodies, but chiefly because conscience is hereby freed from a yoke in things of this nature, that we might serve God without fear. Though the gospel has made duties which were not so by the law of nature, yet it has not, like the law of Moses, made sins that were not so. Those who command to abstain from some kinds of meat at some times of the year, and place religion in it, call that common which God hath cleansed, and in that error, more than in any truth, are the successors of Peter. 7. This was done thrice, v. 16. The sheet was drawn up a little way, and let down again the second time, and so the third time, with the same call to him, to kill, and eat, and the same reason, that what God hath cleansed we must not call common; but whether Peter's refusal was repeated the second and third time is not certain; surely it was not, when his objection had the first time received such a satisfactory answer. The trebling of Peter's vision, like the doubling of Pharaoh's dream, was to show that the thing was certain, and engage him to take so much the more notice of it. The instructions given us in the things of God, whether by the ear in the preaching of the word, or by the eye in sacraments, need to be often repeated; precept must be upon precept, and line upon line. But at last the vessel was received up into heaven. Those who make this vessel to represent the church, including both Jews and Gentiles, as this did both clean and unclean creatures, make this very aptly to signify the admission of the believing Gentiles into the church, and into heaven too, into the Jerusalem above. Christ has opened the kingdom of heaven to all believers, and there we shall find, besides those that are sealed out of all the tribes of Israel, an innumerable company out of every nation (Rev. vii. 9); but they are such as God has cleansed.

III. The providence which very opportunely explained this vision, and gave Peter to understand the intention of it, v. 17, 18. 1. What Christ did, Peter knew not just then (John xiii. 7): He doubted within himself what this vision which he had seen should mean. He had no reason to doubt the truth of it, that it was a heavenly vision; all his doubt was concerning the meaning of it. Note, Christ reveals himself to his people by degrees, and not all at once; and leaves them to doubt awhile, to ruminate upon a thing, and debate it to and fro in their own minds, before he clears it up to them. 2. Yet he was made to know presently, for the men who were sent from Cornelius were just now come to the house, and were at the gate enquiring whether Peter lodged there; and by their errand it will appear what was the meaning of this vision. Note, God knows what services are before us, and therefore how to prepare us; and we then better know the meaning of what he has taught us when we find what occasion we have to make use of it.
Adam Clarke: Commentary on the Bible - 1831
10:9: On the morrow, as they went on their journey - From Joppa to Caesarea was about twelve or fifteen leagues; the messengers could not have left the house of Cornelius till about two hours before sunset; therefore, they must have traveled a part of the night, in order to arrive at Joppa the next day, towards noon. - Calmet. Cornelius sent two of his household servants, by way of respect to Peter; probably the soldier was intended for their defense, as the roads in Judea were by no means safe.
Peter went up upon the house-top to pray - It has often been remarked that the houses in Judea were builded with flat roofs, on which people walked, conversed, meditated, prayed, etc. The house-top was the place of retirement; and thither Peter went for the purpose of praying to God. In Bengal, some of the rich Hindoos have a room on the top of the house, in which they perform worship daily.
Albert Barnes: Notes on the Bible - 1834
10:9: Peter went up ... - The small room in the second story, or on the roof of the house, was the usual place for retirement and prayer. See the notes on Mat 6:6; Mat 9:2. Even when there was no room constructed on the roof, the roof was a common resort for retirement and prayer. Around the edge a battlement or parapet was commonly made, within which a person could be quite retired from public view. "At Jaffa, the ancient Joppa," says Prof. Hackett (lllustrations of Scripture, p. 81), "where Peter was residing at the time of his vision on the house-top, I observed houses furnished with a wall around the roof, within which a person could sit or kneel without any exposure to the view of others, whether on the adjacent houses or in the streets. At Jerusalem I entered the house of a Jew early one morning, and found a member of the family, sitting secluded and alone on one of the lower roofs, engaged in reading the Scriptures and offering his prayers."
Dr. Thomson (Land and the Book, vol. i. p. 52) says of these roofs, "When surrounded with battlements, and shaded by vines trained over them, they afford a very agreeable retreat, even at the sixth hour of the day - the time when Peter was favored with that singular vision, by which the kingdom of heaven was thrown open to the Gentile world."
About the sixth hour - About twelve o'clock (at noon). The Jews had two stated seasons of prayer, morning and evening. But it is evident that the more pious of the Jews frequently added a third season of devotion, probably at noon. Thus, David says Psa 55:17, "Evening and morning, and at noon, will I pray, and cry aloud." Thus, Daniel "kneeled upon his knees three times a day and prayed," Dan 6:10, Dan 6:13. It was also customary in the early Christian church to offer prayer at the third, sixth, and ninth hours (Clem. Alex. as quoted by Doddridge). Christians will, however, have not merely stated seasons for prayer, but they will seize upon moments of leisure, and when their feelings strongly incline them to it, to pray.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: Peter: Act 10:8, Act 11:5-10; Sa1 9:25; Zep 1:5; Mat 6:6; Mar 1:35, Mar 6:46; Ti1 2:8
the sixth: Act 6:4; Psa 55:17; Dan 6:10; Mat 20:5, Mat 27:45; Eph 6:18
John Gill
10:9 On the morrow, as they went on their journey,.... From Caesarea to Joppa; Joppa is said to be six and thirty miles distant from Caesarea; so far Caesarea was from Lydda, but it seems to be further from Joppa; for according to Josephus (b), from Joppa to Antipatris were a hundred and fifty furlongs, which are almost nineteen miles, and from thence to Caesarea were twenty six miles; unless there was a nearer way by the sea shore, as there was a way by that from Caesarea to Joppa, of which the above author makes mention (c); wherefore they must either have set out the evening before, or early that morning, to get to Joppa by the sixth hour, or twelve o'clock at noon; as it seems they did, by what follows:
and drew nigh unto the city; that is, of Joppa, were but a little way distant from it:
Peter went up upon the housetop to pray; the roofs of houses in Judea were flat, and persons might walk upon them, and hither they often retired for devotion and recreation; See Gill on Mt 10:27, Mt 24:17, it was on the former count, namely for prayer, that Peter went up thither, and that he might, be private and alone, and undisturbed in the discharge of that duty. This being at a tanner's house, though not in his shop, brings to mind a canon of the Jews (d),
"a man may not enter into a bath, nor into a tanner's shop, near the Minchah,''
or time of prayer. Now this was about the sixth hour or twelve o'clock at noon, when Peter went up to pray; at which time the messengers from Cornelius were near the city of Joppa; this was another time of prayer used by the Jews, and is what they call the great Minchah, which began at the sixth hour and an half, and so was as is here said, about the sixth hour See Gill on Acts 3:1.
(b) Antiqu. l. 13. c. 13. (c) De Bello Jud. l. 5. c. 14. (d) Misn. Sabbat, c. 1. sect. 2.
Robert Jamieson, A. R. Fausset and David Brown
10:9 upon the housetop--the flat roof, the chosen place in the East for cool retirement.
the sixth hour--noon.
10:1010:10: քաղցեաւ, եւ կամէր ճաշակե՛լ։ Եւ ՚ի պատրաստելն նոցա՝ եղեւ ՚ի վերայ նորա զարմացո՛ւմն։
10. Նա քաղց զգաց եւ ուտել էր ուզում: Եւ մինչ ճաշ էին պատրաստում, յափշտակութեան մէջ ընկաւ.
10 Խիստ անօթեցած ըլլալով՝ կ’ուզէր ճաշ ընել ու կերակուրի պատրաստութիւն կը տեսնէին, իր վրայ մտքի յափշտակութիւն մը եկաւ.
Քաղցեաւ եւ կամէր ճաշակել. եւ ի պատրաստելն նոցա` եղեւ ի վերայ նորա զարմացումն:

10:10: քաղցեաւ, եւ կամէր ճաշակե՛լ։ Եւ ՚ի պատրաստելն նոցա՝ եղեւ ՚ի վերայ նորա զարմացո՛ւմն։
10. Նա քաղց զգաց եւ ուտել էր ուզում: Եւ մինչ ճաշ էին պատրաստում, յափշտակութեան մէջ ընկաւ.
10 Խիստ անօթեցած ըլլալով՝ կ’ուզէր ճաշ ընել ու կերակուրի պատրաստութիւն կը տեսնէին, իր վրայ մտքի յափշտակութիւն մը եկաւ.
zohrab-1805▾ eastern-1994▾ western am▾
10:1010: И почувствовал он голод, и хотел есть. Между тем, как приготовляли, он пришел в исступление
10:10  ἐγένετο δὲ πρόσπεινος καὶ ἤθελεν γεύσασθαι· παρασκευαζόντων δὲ αὐτῶν ἐγένετο ἐπ᾽ αὐτὸν ἔκστασις,
10:10. ἐγένετο ( It-had-became ) δὲ (moreover) πρόσπεινος (hungered-toward) καὶ (and) ἤθελεν (it-was-determining) γεύσασθαι : ( to-have-tasted-of ) παρασκευαζόντων ( of-beside-equipping-to ) δὲ (moreover) αὐτῶν (of-them," ἐγένετο ( it-had-became ) ἐπ' (upon) αὐτὸν (to-it,"ἔκστασις, (a-standing-out,"
10:10. et cum esuriret voluit gustare parantibus autem eis cecidit super eum mentis excessusAnd being hungry, he was desirous to taste somewhat. And as they were preparing, there came upon him an ecstasy of mind.
10. and he became hungry, and desired to eat: but while they made ready, he fell into a trance;
10:10. And since he was hungry, he wanted to enjoy some food. Then, as they were preparing it, an ecstasy of mind fell over him.
10:10. And he became very hungry, and would have eaten: but while they made ready, he fell into a trance,
And he became very hungry, and would have eaten: but while they made ready, he fell into a trance:

10: И почувствовал он голод, и хотел есть. Между тем, как приготовляли, он пришел в исступление
10:10  ἐγένετο δὲ πρόσπεινος καὶ ἤθελεν γεύσασθαι· παρασκευαζόντων δὲ αὐτῶν ἐγένετο ἐπ᾽ αὐτὸν ἔκστασις,
10:10. et cum esuriret voluit gustare parantibus autem eis cecidit super eum mentis excessus
And being hungry, he was desirous to taste somewhat. And as they were preparing, there came upon him an ecstasy of mind.
10:10. And since he was hungry, he wanted to enjoy some food. Then, as they were preparing it, an ecstasy of mind fell over him.
10:10. And he became very hungry, and would have eaten: but while they made ready, he fell into a trance,
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
10:10: He became very hungry - It seems that this happened about dinner-time; for it appears that they were making ready, παρασκευαζοντων, dressing the victuals for the family. The dinner among the ancients was a very slight meal; and they had no breakfast: their supper was their principal meal. And, in very ancient times, they ate only once in the day. Supper was the meal at which they saw their friends, the business of the day being then finished.
He fell into a trance - Επεπεσεν επ' αυτον εκϚασις, An ecstasy fell upon him. A person may be said to be in an ecstasy when transported with joy or admiration, so that he is insensible to every object but that on which he is engaged. Peter's ecstasy is easily accounted for: he went up to the house-top to pray: at first he felt keen hunger; but, being earnestly engaged with God, all natural appetites became absorbed in the intense application of his soul to his Maker. While every passion and appetite was under this Divine influence, and the soul, without let or hinderance, freely conversing with God, then the visionary and symbolical representation mentioned here took place.
Albert Barnes: Notes on the Bible - 1834
10:10: And he became very hungry - Prom the connection, where it is said that they were making ready, that is, preparing a meal, it would seem that this was the customary hour of dining. The Hebrews, Greeks, and Romans, however, had but two meals, and the first was usually taken about ten or eleven o'clock. This meal usually consisted of fruit, milk, cheese, etc. Their principal meal was about six or seven in the afternoon, at which time they observed their feasts. See Jahn's Bible. Archaeol. section 145.
He fell into a trance - Greek: an ecstasy, ἔκστασις ekstasis, fell upon him. In Act 11:5, Peter says that in a trance he saw a vision. The word "trance, or ecstasy," denotes "a state of mind when the attention is absorbed in a particular train of thought, so that the external senses are partially or entirely suspended." It is a high species of abstraction from external objects, when the mind becomes forgetful of surrounding things, and is fixed solely on its own thoughts, so that appeals to the external senses do not readily rouse it. The soul seems to have passed out of the body, and to be conversant only with spiritual essences. Thus, Balaam is said to have seen the vision of the Almighty, falling into a trance Num 24:4, Num 24:16; thus Paul, in praying in the temple, fell into a trance Act 22:17; and perhaps a similar state is described in Co2 12:2. This effect seems to be caused by so intense and absorbing a train of thought as to overcome the senses of the body, or wholly to withdraw the mind from their influence, and to fix it on the unseen object that engrosses it. It is often a high state of Rev_erie, or absence of mind, which Dr. Rush describes as "induced by the stimulus of ideas of absent subjects, being so powerful as to destroy the perception of present objects" (Diseases of the Mind, p. 310, ed. Philadelphia, 1812). In the case of Peter, however, there was a supernatural influence that drew his attention away from present objects.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: he became: Mat 4:2, Mat 12:1-3, Mat 21:18
he fell: Act 22:17; Num 24:4, Num 24:16; Eze 8:1-3, Eze 11:24, Eze 40:2; Co2 12:2-4; Rev 1:10, Rev 4:2, Rev 4:3
Geneva 1599
10:10 And he became very hungry, and would have eaten: but while they made ready, he fell into a (f) trance,
(f) For though Peter does not stand amazed as one that is tongue tied, but talks with God and is instructed in his mysteries, yet his mind was far from being as it normally was; shortly, however, it returned to its normal state.
John Gill
10:10 And he became very hungry,.... It being in the middle of the day, when it was usual to eat; and perhaps he had ate nothing that day, for those were reckoned the most religious persons, who eat nothing before the Minchah:
and would have eaten; though the Jews say (e), a man ought not to eat near the Minchah, not even the least, lest he should continue at it, and so neglect his prayers:
but while they made ready, while Simon's family were getting dinner ready, preparing the food for it:
he fell into a trance; or an ecstasy, or an ecstasy fell upon him; it was what was supernatural, and came from above, and did not arise from any natural cause in him; he was as it were out of the body, and entirely in the spirit; all the bodily organs and senses were shut up, and all sensible objects removed from him; and he was wholly intent on what was proposed to him in the vision, which filled him with wonder and astonishment.
(e) Maimon. & Bartenora in Misn. Sabbat. ib.
John Wesley
10:10 And he became very hungry - At the usual meal time. The symbols in visions and trances, it is easy to observe, are generally suited to the state of the natural faculties.
Robert Jamieson, A. R. Fausset and David Brown
10:10 a trance--differing from the "vision" of Cornelius, in so far as the things seen had not the same objective reality, though both were supernatural.
10:1110:11: Եւ տեսանէ զերկինս բացեալ. եւ զչորեցունց տըտնոց կախեալ անօ՛թ ինչ իբրեւ կտաւո՛յ մեծի իջեալ նստեալ ՚ի վերայ երկրի[2345]. [2345] Ոմանք. Եւ տեսանէր զեր՛՛... տտնոց կապեալ անօթ ինչ իբրեւ զկտաւոյ. կամ՝ զկտաւի մեծի։
11. եւ տեսնում էր երկինքը բացուած եւ չորս ծայրերից կախուած մի ինչ-որ անօթ, ինչպէս մի մեծ սփռոց, որ իջաւ նստեց երկրի վրայ:
11 Եւ տեսաւ երկինքը բացուած ու չորս ծայրէն կապուած աման մը մեծ կտաւի մը պէս, որ իջաւ* երկրի վրայ,
Եւ տեսանէ զերկինս բացեալ, եւ զչորեցունց տտնոց կախեալ անօթ ինչ իբրեւ զկտաւոյ մեծի, իջեալ նստեալ ի վերայ երկրի:

10:11: Եւ տեսանէ զերկինս բացեալ. եւ զչորեցունց տըտնոց կախեալ անօ՛թ ինչ իբրեւ կտաւո՛յ մեծի իջեալ նստեալ ՚ի վերայ երկրի[2345].
[2345] Ոմանք. Եւ տեսանէր զեր՛՛... տտնոց կապեալ անօթ ինչ իբրեւ զկտաւոյ. կամ՝ զկտաւի մեծի։
11. եւ տեսնում էր երկինքը բացուած եւ չորս ծայրերից կախուած մի ինչ-որ անօթ, ինչպէս մի մեծ սփռոց, որ իջաւ նստեց երկրի վրայ:
11 Եւ տեսաւ երկինքը բացուած ու չորս ծայրէն կապուած աման մը մեծ կտաւի մը պէս, որ իջաւ* երկրի վրայ,
zohrab-1805▾ eastern-1994▾ western am▾
10:1111: и видит отверстое небо и сходящий к нему некоторый сосуд, как бы большое полотно, привязанное за четыре угла и опускаемое на землю;
10:11  καὶ θεωρεῖ τὸν οὐρανὸν ἀνεῳγμένον καὶ καταβαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιέμενον ἐπὶ τῆς γῆς,
10:11. καὶ (and) θεωρεῖ (it-surveileth-unto) τὸν (to-the-one) οὐρανὸν (to-a-sky) ἀνεῳγμένον (to-having-had-come-to-be-opened-up) καὶ (and) καταβαῖνον (to-stepping-down) σκεῦός (to-an-equipment) τι (to-a-one) ὡς (as) ὀθόνην (to-a-sheet) μεγάλην (to-great) τέσσαρσιν ( unto-four ) ἀρχαῖς (unto-firstings) καθιέμενον (to-being-sent-down) ἐπὶ (upon) τῆς (of-the-one) γῆς, (of-a-soil,"
10:11. et videt caelum apertum et descendens vas quoddam velut linteum magnum quattuor initiis submitti de caelo in terramAnd he saw the heaven opened and a certain vessel descending, as it were a great linen sheet let down by the four corners from heaven to the earth:
11. and he beholdeth the heaven opened, and a certain vessel descending, as it were a great sheet, let down by four corners upon the earth:
10:11. And he saw heaven opened, and a certain container descending, as if a great linen sheet were let down, by its four corners, from heaven to earth,
10:11. And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth:
And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth:

11: и видит отверстое небо и сходящий к нему некоторый сосуд, как бы большое полотно, привязанное за четыре угла и опускаемое на землю;
10:11  καὶ θεωρεῖ τὸν οὐρανὸν ἀνεῳγμένον καὶ καταβαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιέμενον ἐπὶ τῆς γῆς,
10:11. et videt caelum apertum et descendens vas quoddam velut linteum magnum quattuor initiis submitti de caelo in terram
And he saw the heaven opened and a certain vessel descending, as it were a great linen sheet let down by the four corners from heaven to the earth:
10:11. And he saw heaven opened, and a certain container descending, as if a great linen sheet were let down, by its four corners, from heaven to earth,
10:11. And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth:
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
10:11: And saw heaven opened - His mind now entirely spiritualized, and absorbed in heavenly contemplation, was capable of discoveries of the spiritual world; a world which, with its πληρωμα, or plenitude of inhabitants, surrounds us at all times; but which we are incapable of seeing through the dense medium of flesh and blood, and their necessarily concomitant earthly passions. Much, however, of such a world and its economy may be apprehended by him who is purified from all filthiness of the flesh and spirit, and who has perfected holiness in the fear of God. But this is a subject to which the enthusiast in vain attempts to ascend. The turbulent working of his imagination, and the gross earthly crudities which he wishes to obtrude on the world as revelations from God, afford a sufficient refutation of their own blasphemous pretensions.
A great sheet, knit at the four corners - Perhaps intended to be an emblem of the universe, and its various nations, to the four corners of which the Gospel was to extend, and to offer its blessings to all the inhabitants, without distinction of nation, etc.
Albert Barnes: Notes on the Bible - 1834
10:11: And saw heaven opened - Act 7:56. See the notes on Mat 3:16. This language is derived from a common mode of speaking in the Hebrew Scriptures, as if the sky above us was a solid, vast expanse, and as if it were opened to present an opportunity for anything to descend. It is language that is highly figurative.
And a certain vessel - See the notes on Act 9:15.
As it had been - It is important to mark this expression. The sacred writer does not say that Peter literally saw such an object descending; but he uses this as an imperfect description of the vision. It was not a literal descent of a vessel, but it was such a kind of representation to him, producing the same impression, and the same effect, as if such a vessel had descended.
Knit at the four corners - Bound, united, or tied. The corners were collected, as would be natural in putting anything into a great sheet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: saw: Act 7:56; Eze 1:1; Luk 3:21; Joh 1:51; Rev 4:1, Rev 11:19, Rev 19:11
and a: Gen 49:10; Isa 11:6-14, Isa 19:23-25, Isa 43:6, Isa 56:8; Mat 8:11, Mat 13:47, Mat 13:48; Joh 11:52, Joh 12:32; Rom 1:16, Rom 3:29-31, Rom 9:4, Rom 15:9-12, Rom 16:25, Rom 16:26; Gal 2:15, Gal 3:28; Eph 1:10, Eph 3:6; Col 3:11
vessel: The word σκευος [Strong's G4632], which corresponds to the Hebrew kelee, denotes every kind of vessel or utensil, anything which may be considered as a receptacle; and is therefore applicable to a sheet οθονη [Strong's G3607], or anything woven from flax, tied up at the four corners, which our word vessel is not.
Geneva 1599
10:11 And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the (g) four corners, and let down to the earth:
(g) So that it seemed to be a square sheet.
John Gill
10:11 And saw heaven opened,.... Not literally, as at the baptism of Christ, and the stoning of Stephen; but in a visionary way, and which was an emblem of the opening and revealing the mystery of the calling of the Gentiles, which in other ages was not made known, as it now and afterwards was:
and a certain vessel descending unto him, as it had been a great sheet: which seems to represent the church of God, whose original is from heaven, and consists of persons born from above, who have their conversation in heaven, and were designed for it; and especially as under the Gospel dispensation, which Peter had a vision of in this emblematic way; the doctrines and ordinances of which are from heaven: and which may be compared to a linen sheet for its purity and holiness; through the blood and righteousness of Christ, and the grace of his Spirit, and with respect to its discipline and conversation; and so to a great one for its largeness; for though the number of its members, when compared with the world, are few, yet in themselves are a number which no man can number; and though it was but small at first, yet the Gospel being carried among the Gentiles it increased, and in the last times will be large:
knit at the four corners; which may denote the preaching of the Gospel, and the spread of it, and the planting of churches by it in the four parts of the world; and also the church being knit to Christ, and the members of it one to another:
and let down to the earth; for Peter to see it, and where it was to continue for a while, even to the second coming of Christ, and when the whole church of the firstborn will be let down to earth again; see Rev_ 21:2.
John Wesley
10:11 Tied at the corners - Not all in one knot, but each fastened as it were up to heaven.
10:1210:12: յորում է՛ր ամենայն չորքոտանիք, եւ սողունք երկրի, եւ թռչունք երկնից[2346]։ [2346] Ոսկան. Յորում էին ամենայն։
12. Նրա մէջ կային երկրի բոլոր չորքոտանիները, գազանները, սողունները եւ երկնքի թռչունները:
12 Որուն մէջ կային ամէն տեսակ չորքոտանիներ ու գազաններ եւ սողուններ ու երկնքի թռչուններ։
յորում էին ամենայն [47]չորքոտանիք եւ սողունք երկրի`` եւ թռչունք երկնից:

10:12: յորում է՛ր ամենայն չորքոտանիք, եւ սողունք երկրի, եւ թռչունք երկնից[2346]։
[2346] Ոսկան. Յորում էին ամենայն։
12. Նրա մէջ կային երկրի բոլոր չորքոտանիները, գազանները, սողունները եւ երկնքի թռչունները:
12 Որուն մէջ կային ամէն տեսակ չորքոտանիներ ու գազաններ եւ սողուններ ու երկնքի թռչուններ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1212: в нем находились всякие четвероногие земные, звери, пресмыкающиеся и птицы небесные.
10:12  ἐν ᾧ ὑπῆρχεν πάντα τὰ τετράποδα καὶ ἑρπετὰ τῆς γῆς καὶ πετεινὰ τοῦ οὐρανοῦ.
10:12. ἐν (in) ᾧ (unto-which) ὑπῆρχεν (it-was-firsting-under) πάντα ( all ) τὰ (the-ones) τετράποδα ( four-footed ) καὶ (and) ἑρπετὰ (creepers) τῆς (of-the-one) γῆς (of-a-soil) καὶ (and) πετεινὰ ( flying-belonged-of ) τοῦ (of-the-one) οὐρανοῦ. (of-a-sky)
10:12. in quo erant omnia quadrupedia et serpentia terrae et volatilia caeliWherein were all manner of four-footed beasts and creeping things of the earth and fowls of the air.
12. wherein were all manner of fourfooted beasts and creeping things of the earth and fowls of the heaven.
10:12. on which were all four-footed beasts, and the crawling things of the earth and the flying things of the air.
10:12. Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.
Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air:

12: в нем находились всякие четвероногие земные, звери, пресмыкающиеся и птицы небесные.
10:12  ἐν ᾧ ὑπῆρχεν πάντα τὰ τετράποδα καὶ ἑρπετὰ τῆς γῆς καὶ πετεινὰ τοῦ οὐρανοῦ.
10:12. in quo erant omnia quadrupedia et serpentia terrae et volatilia caeli
Wherein were all manner of four-footed beasts and creeping things of the earth and fowls of the air.
10:12. on which were all four-footed beasts, and the crawling things of the earth and the flying things of the air.
10:12. Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: "В нем находились всякие четвероногие земные..." - panta ta tetrapoda thV ghV... - точнее слав.: "вся четвероногая земли...", все четвероногие, и т. д. По справедливому замечанию одного из толкователей: "Созерцание сие нельзя измерять человеческим способом, ибо экстаз даровал Петру иные очи..."
Adam Clarke: Commentary on the Bible - 1831
10:12: All manner of four-footed beasts, etc. - Every species of quadrupeds, whether wild or domestic; all reptiles, and all fowls. Consequently, both the clean and unclean were present in this visionary representation: those that the Jewish law allowed to be sacrificed to God, or proper for food; as well as those which that law had prohibited in both cases: such as the beasts that do not chew the cud; fish which have no scales; fowls of prey and such others as are specified in Lev 11:1, etc., where see the notes.
Albert Barnes: Notes on the Bible - 1834
10:12: Wherein ... - This particular vision was suggested by Peter's hunger, Act 10:10. It was designed, however, to teach him an important lesson in regard to the introduction of all nations to the gospel. Its descending from heaven may have been an intimation that that religion which was about to abolish the distinction between the Jews and other nations was of divine origin. See Rev 21:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:12: Gen 7:8, Gen 7:9; Isa 11:6-9, Isa 65:25; Joh 7:37; Co1 6:9-11
Geneva 1599
10:12 Wherein were (h) all manner of (i) fourfooted beasts of the earth, and wild beasts, and (k) creeping things, and fowls of the air.
(h) Here is this word "all" which is general, plainly used for something indefinite and uncertain, that is to say, for some of all sorts, not for all of every sort.
(i) That is, such as were proper for men's use.
(k) To see what is meant by these creeping things see (Lev. 11:2-47).
John Gill
10:12 Wherein were all manner of four-footed beasts of the earth,.... Not as if they were painted upon it, and these were only pictures and representations of them made on the linen sheet; but as if they really add actually were upon it alive; since Peter is afterwards called upon to kill and eat: and these design four-footed beasts of every kind, that are tame, as distinct from the wild ones, after mentioned, as horses, camels, oxen, sheep, hogs, dogs, &c.
and wild beasts; lions, tigers, panthers, bears, &c. This clause is left out in the Alexandrian copy, and in the Vulgate Latin and Syriac versions:
and creeping things; the above copy and versions here add, "of the earth", which they omit in the first clause; these intend serpents, snakes, worms, &c:
and fowls of the air; birds of all sorts: now the whole of this signifies, that the church of Christ, under the Gospel dispensation, consists of all sorts of persons, of all nations, Jews and Gentiles, the one being reckoned clean, the other unclean; of men of all sorts of tempers and dispositions, comparable to wild or tame beasts; and of all sorts of sinners, who before conversion have been greater or lesser sinners; as well as denotes that the distinction of food under the ceremonial law was now ceased. This is not designed to represent that there are good and bad in Gospel churches, as there certainly are and much less that immoral persons are to be received and retained there; but that those who have been of the blackest character, if called by grace, should be admitted into them; and chiefly to show that Gentiles reckoned unclean, when converted, are not to be rejected.
Robert Jamieson, A. R. Fausset and David Brown
10:12 all manner of four-footed beasts, &c.--that is, the clean and the unclean (ceremonially) all mixed together.
10:1310:13: Եւ եղեւ ձայն առ նա յերկնից. Արի Պե՛տրոս՝ զե՛ն եւ կե՛ր[2347]։ [2347] ՚Ի բազումս պակասի. Առ նա յերկնից։ Ոսկան. Արի՛ Պետրէ. զէն։
13. Եւ նրան հասաւ մի ձայն. «Վե՛ր կաց, Պետրո՛ս, մորթի՛ր եւ կե՛ր»:
13 Եւ ձայն մը եկաւ իրեն. «Ելի՛ր, Պետրոս, մորթէ ու կեր»։
Եւ եղեւ ձայն առ նա. Արի, Պետրոս, զեն եւ կեր:

10:13: Եւ եղեւ ձայն առ նա յերկնից. Արի Պե՛տրոս՝ զե՛ն եւ կե՛ր[2347]։
[2347] ՚Ի բազումս պակասի. Առ նա յերկնից։ Ոսկան. Արի՛ Պետրէ. զէն։
13. Եւ նրան հասաւ մի ձայն. «Վե՛ր կաց, Պետրո՛ս, մորթի՛ր եւ կե՛ր»:
13 Եւ ձայն մը եկաւ իրեն. «Ելի՛ր, Պետրոս, մորթէ ու կեր»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1313: И был глас к нему: встань, Петр, заколи и ешь.
10:13  καὶ ἐγένετο φωνὴ πρὸς αὐτόν, ἀναστάς, πέτρε, θῦσον καὶ φάγε.
10:13. καὶ (And) ἐγένετο ( it-had-became ) φωνὴ (a-sound) πρὸς (toward) αὐτόν (to-it,"Ἀναστάς, (Having-had-stood-up,"Πέτρε, (Petros,"θῦσον (thou-should-have-surged) καὶ (and) φάγε. (thou-should-have-had-devoured)
10:13. et facta est vox ad eum surge Petre et occide et manducaAnd there came a voice to him: Arise, Peter. Kill and eat.
13. And there came a voice to him, Rise, Peter; kill and eat.
10:13. And a voice came to him: “Rise up, Peter! Kill and eat.”
10:13. And there came a voice to him, Rise, Peter; kill, and eat.
And there came a voice to him, Rise, Peter; kill, and eat:

13: И был глас к нему: встань, Петр, заколи и ешь.
10:13  καὶ ἐγένετο φωνὴ πρὸς αὐτόν, ἀναστάς, πέτρε, θῦσον καὶ φάγε.
10:13. et facta est vox ad eum surge Petre et occide et manduca
And there came a voice to him: Arise, Peter. Kill and eat.
10:13. And a voice came to him: “Rise up, Peter! Kill and eat.”
10:13. And there came a voice to him, Rise, Peter; kill, and eat.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: "Встань, Петр, заколи и ешь..." - anastaV Petre, quson kai fage... - точнее слав.: "восстав Петре, заколи и яждь!" "Встав, Петр, заколи и ешь!..." Деепричастие здесь означает возбуждение к повелеваемому действию (как выше, IX:11, 39: и др. ), не имея самостоятельного смысла наравне с двумя дальнейшими глаголами.

"Заколи и ешь!.. " Видение приспособляется к ощущаемому Петром голоду и предлагает самое обычное приготовление пищи, лишь при необычности предмета потребления. Хотя в спустившемся полотне Петр мог найти и животных чистых, употребляемых в пищу, однако он отвечает на приглашение сильным огульным отрицанием - mhsamwV Kurie - никакоже, Господи! - ни за что, ни в каком случае! Он отвечает так ввиду того необычайного для него безразличия, с каким голос относится к запрещенным для употребления по закону нечистым животным, а имеет в виду именно этих последних.
Adam Clarke: Commentary on the Bible - 1831
10:13: Rise, Peter, kill and eat - Θυσον και φαγε, Sacrifice and eat. Though this verb is sometimes used to signify the slaying of animals for food, yet, as the proper notion is to slay for the purpose of sacrifice, it appears to me to be better to preserve that meaning here. Animals that were offered in sacrifice were considered as given to God; and, when he received the life, the flesh was given to those who offered the sacrifice, that they might feed upon it; and every sacrifice had in it the nature of a covenant; and covenants were usually made by eating together on the flesh of the sacrifice offered on the occasion, God being supposed to be invisibly present with them, and partaking of the feast. The Jews and Gentiles are certainly represented by the clean and unclean animals in this large vessel: these, by the ministry of the Gospel, were to be offered up a spiritual sacrifice to God. Peter was to be a prime instrument in this work; he was to offer them to God, and rejoice in the work of his hands. The spirit of the heavenly direction seems to be this: "The middle wall of partition is now to be pulled down; the Jews and Gentiles are called to become one flock, under one shepherd and bishop of souls. Thou, Peter, shalt open the door of faith to the Gentiles, and be also the minister of the circumcision. Rise up; already a blessed sacrifice is prepared: go and offer it to God; and let thy soul feed on the fruits of his mercy and goodness, in thus showing his gracious design of saving both Jews and Gentiles by Christ crucified."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:13: Rise: Act 10:10; Jer 35:2-5; Joh 4:31-34
kill: Or, sacrifice and eat, θυσον [Strong's G2378], και [Strong's G2532], φαγε [Strong's G5315]. The spirit of the heavenly direction seems to be this, say Dr. A. Clarke, "The middle wall of the partition is now pulled down; the Jews and Gentiles are called to become one flock, under one shepherd and bishop of souls. Thou, Peter, shalt open the door of faith to the Gentiles, and be also the minister of the circumcision. Rise up; already a blessed sacrifice is prepared. go and offer it to God; and let thy soul feed on the fruits of his mercy," etc.
John Gill
10:13 And there came a voice to him,.... Formed by an angel, or rather by Christ himself:
rise, Peter, kill and eat; he might be on his knees when he fell into this trance, being at prayer, and therefore is bid to rise; and he is called by name, the more to encourage him to do as he was ordered; and he is bid to kill and eat of all the creatures without distinction, which were represented to him in the sheet; and the design of this was to teach him, that both the distinction between clean and unclean creatures in the law was now abolished, and men might lawfully eat of whatsoever they pleased; and that he might and should without any difference converse with all sorts of men, Jews and Gentiles, circumcised and uncircumcised, and preach the Gospel to one as to another, and maintain a church communion and fellowship with all equally alike.
10:1410:14: Եւ Պե՛տրոս ասէ. Քա՛ւ լիցի Տէր, զի ո՛չ երբէք կերայ խառնակ ինչ եւ անսուրբ։
14. Եւ Պետրոսն ասաց. «Քա՛ւ լիցի, Տէ՛ր, որովհետեւ երբեք պիղծ եւ անմաքուր բան չեմ կերել»:
14 Բայց Պետրոս ըսաւ. «Քա՛ւ լիցի, Տէ՛ր, վասն զի ես ամենեւին պիղծ կամ անմաքուր բան մը կերած չեմ»։
Եւ Պետրոս ասէ. Քաւ լիցի, Տէր, զի ոչ երբեք կերայ խառնակ ինչ եւ անսուրբ:

10:14: Եւ Պե՛տրոս ասէ. Քա՛ւ լիցի Տէր, զի ո՛չ երբէք կերայ խառնակ ինչ եւ անսուրբ։
14. Եւ Պետրոսն ասաց. «Քա՛ւ լիցի, Տէ՛ր, որովհետեւ երբեք պիղծ եւ անմաքուր բան չեմ կերել»:
14 Բայց Պետրոս ըսաւ. «Քա՛ւ լիցի, Տէ՛ր, վասն զի ես ամենեւին պիղծ կամ անմաքուր բան մը կերած չեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1414: Но Петр сказал: нет, Господи, я никогда не ел ничего скверного или нечистого.
10:14  ὁ δὲ πέτρος εἶπεν, μηδαμῶς, κύριε, ὅτι οὐδέποτε ἔφαγον πᾶν κοινὸν καὶ ἀκάθαρτον.
10:14. ὁ (The-one) δὲ (moreover) Πέτρος (a-Petros) εἶπεν (it-had-said,"Μηδαμῶς, (Lest-moreover-unto-any,"κύριε, (Authority-belonged,"ὅτι (to-which-a-one) οὐδέποτε (not-moreover-whither-also) ἔφαγον (I-had-devoured) πᾶν (to-all) κοινὸν (to-commoned) καὶ (and) ἀκάθαρτον. (to-un-cleansable)
10:14. ait autem Petrus absit Domine quia numquam manducavi omne commune et inmundumBut Peter said: Far be it from me. For I never did eat any thing that is common and unclean.
14. But Peter said, Not so, Lord; for I have never eaten anything that is common and unclean.
10:14. But Peter said: “Far be it from me, lord. For I have never eaten anything common or unclean.”
10:14. But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.
But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean:

14: Но Петр сказал: нет, Господи, я никогда не ел ничего скверного или нечистого.
10:14  ὁ δὲ πέτρος εἶπεν, μηδαμῶς, κύριε, ὅτι οὐδέποτε ἔφαγον πᾶν κοινὸν καὶ ἀκάθαρτον.
10:14. ait autem Petrus absit Domine quia numquam manducavi omne commune et inmundum
But Peter said: Far be it from me. For I never did eat any thing that is common and unclean.
10:14. But Peter said: “Far be it from me, lord. For I have never eaten anything common or unclean.”
10:14. But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Так как голос шел из отверстого неба, то Петр отвечает ему привычным обращением "Господи!", ощущая сердцем, что видение исходило именно от Господа Иисуса Христа.

Смысл и цель всего этого видения были таковы: все животные, бывшие в полотне, символически представляли все человечество: чистые животные означали народ еврейский, нечистые - язычников. Крестною смертью Христа Спасителя, как жертвою Богу, принесенною за весь мир, исходатайствовано очищение равно всем, не только иудеям, но и язычникам, которые вместе и должны войти в Церковь Христову, Царство Мессии, идеально чуждое всякой скверны или порока, как омытое и омываемое непрерывно кровью Агнца Божия. При этом дается понять и то, что для очищения язычников и вступления их в Церковь Христову не требуется никакого посредства иудейских внешних обрядов и установлений, имевших и для самого иудейства временный преходящий характер. Право на означенное вступление дается исключительно всеобъемлющим значением Крестной Жертвы Сына Божия.
Adam Clarke: Commentary on the Bible - 1831
10:14: Common or unclean - By common, κοινον, whatever was in general use among the Gentiles is to be understood; by ακαθαρτον, unclean, every thing that was forbidden by the Mosaic law. However, the one word may be considered as explanatory of the other. The rabbins themselves, and many of the primitive fathers, believed that by the unclean animals forbidden by the law the Gentiles were meant.
Albert Barnes: Notes on the Bible - 1834
10:14: I have never eaten ... - In the Old Testament God had made a distinction between clean and unclean animals. See Lev. 11:2-27; Deut. 14:3-20. This law remained in the Scriptures, and Peter pled that he had never violated it, implying that he could not now violate it, as it was a law of God, and that, as it was unrepealed, he did not dare to act in a different manner from what it required. Between that law and the command which he now received in the vision there was an apparent variation, and Peter naturally referred to the well known and admitted written Law. One design of the vision was to show him that that Law was now to pass away.
That is common - This word properly denotes "what pertains to all," but among the Jews, who were bound by special laws, and who were prohibited from many things that were freely indulged in by other nations, the word "common" came to be opposed to the word "sacred," and to denote what was in common use among the pagans, hence, that which was "profane," or "polluted." Here it means the same as "profane," or "forbidden."
Unclean - Ceremonially unclean; that is, what is forbidden by the ceremonial law of Moses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: Not: Gen 19:18; Exo 10:11; Mat 16:22, Mat 25:9; Luk 1:60
for: Lev. 11:1-17, Lev 20:25; Deut. 14:1-29; Eze 4:14, Eze 44:31
Geneva 1599
10:14 (2) But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.
(2) Peter learns daily in the knowledge of the benefit of Christ, yea, even after he had received the Holy Spirit.
John Gill
10:14 But Peter said, not so, Lord,.... God forbid I should do this, so contrary to the law of God, and to my own practice, throughout the whole course of my life:
for I have never eaten anything that is common or unclean; in a ceremonial sense, which was in common use with Gentiles, but unclean by the law of Moses: this shows that Peter as yet closely adhered to the ceremonial law, nor did he know that it was abolished by Christ; and notwithstanding the commission given to him and the rest of the apostles to preach the Gospel to every creature, and the extraordinary gifts of speaking with divers tongues for that purpose, bestowed on them at the day of Pentecost; yet he and they remained greatly strangers to the calling of the Gentiles, and the admitting of them to a civil and religious conversation with them; the knowledge of every truth was not at once communicated to them, but gradually, as it pressed the Lord to enlighten their minds.
John Wesley
10:14 But Peter said, In nowise, Lord - When God commands a strange or seemingly improper thing, the first objection frequently finds pardon. But it ought not to be repeated. This doubt and delay of St. Peter had several good effects. Hereby the will of God in this important point was made more evident and incontestable. And Peter also, having been so slow of belief himself, could the more easily bear the doubting of his brethren, Acts 11:2, &c.
Robert Jamieson, A. R. Fausset and David Brown
10:14 Not so, Lord--See Marginal reference.
I have never eaten anything that is common--that is, not sanctified by divine permission to eat of it, and so "unclean." "The distinction of meats was a sacrament of national distinction, separation, and consecration" [WEBSTER and WILKINSON].
10:1510:15: Ձա՛յն եղեւ առ նա կրկին անգամ. Զոր Աստուած սրբեաց՝ դու մի՛ պղծեր[2348]։ [2348] Բազումք. Կրկին անգամ առ նա։
15. Ձայնը նրան կրկին անգամ հասաւ. «Ինչ որ Աստուած մաքուր է դարձրել, դու պիղծ մի՛ համարիր»:
15 Նորէն ձայնը եկաւ իրեն. «Զայն որ Աստուած մաքրեց, դուն պիղծ մի՛ սեպեր»։
Ձայն եղեւ կրկին անգամ առ նա. Զոր Աստուած սրբեաց` դու մի՛ պղծեր:

10:15: Ձա՛յն եղեւ առ նա կրկին անգամ. Զոր Աստուած սրբեաց՝ դու մի՛ պղծեր[2348]։
[2348] Բազումք. Կրկին անգամ առ նա։
15. Ձայնը նրան կրկին անգամ հասաւ. «Ինչ որ Աստուած մաքուր է դարձրել, դու պիղծ մի՛ համարիր»:
15 Նորէն ձայնը եկաւ իրեն. «Զայն որ Աստուած մաքրեց, դուն պիղծ մի՛ սեպեր»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1515: Тогда в другой раз [был] глас к нему: что Бог очистил, того ты не почитай нечистым.
10:15  καὶ φωνὴ πάλιν ἐκ δευτέρου πρὸς αὐτόν, ἃ ὁ θεὸς ἐκαθάρισεν σὺ μὴ κοίνου.
10:15. καὶ (And) φωνὴ (a-sound) πάλιν (unto-furthered) ἐκ (out) δευτέρου (of-second) πρὸς (toward) αὐτόν (to-it," Ἃ ( To-which ) ὁ (the-one) θεὸς (a-Deity) ἐκαθάρισεν (it-cleansed-to,"σὺ (thou) μὴ (lest) κοίνου. (thou-should-en-common)
10:15. et vox iterum secundo ad eum quae Deus purificavit ne tu commune dixerisAnd the voice spoke to him again the second time: That which God hath cleansed, do not thou call common.
15. And a voice unto him again the second time, What God hath cleansed, make not thou common.
10:15. And the voice, again a second time to him: “What God has purified, you shall not call common.”
10:15. And the voice [spake] unto him again the second time, What God hath cleansed, [that] call not thou common.
And the voice [spake] unto him again the second time, What God hath cleansed, [that] call not thou common:

15: Тогда в другой раз [был] глас к нему: что Бог очистил, того ты не почитай нечистым.
10:15  καὶ φωνὴ πάλιν ἐκ δευτέρου πρὸς αὐτόν, ἃ ὁ θεὸς ἐκαθάρισεν σὺ μὴ κοίνου.
10:15. et vox iterum secundo ad eum quae Deus purificavit ne tu commune dixeris
And the voice spoke to him again the second time: That which God hath cleansed, do not thou call common.
10:15. And the voice, again a second time to him: “What God has purified, you shall not call common.”
10:15. And the voice [spake] unto him again the second time, What God hath cleansed, [that] call not thou common.
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
10:15: What God hath cleansed - God, who made at first the distinction between Jews and Gentiles, has a right to remove it, whenever and by whatever means he pleases: he, therefore, who made the distinction, for wise purposes, between the clean and the unclean, now pronounces all to be clean. He had authority to do the first; he has authority to do the last. God has purposed that the Gentiles shall have the Gospel preached to them: what he therefore has cleansed, "that call not thou common."
Albert Barnes: Notes on the Bible - 1834
10:15: What God hath cleansed - What God has pronounced or declared pure. If God has commanded you to do a thing, it is not impure or wrong. Perhaps Peter would suppose that the design of this vision was to instruct him that the distinction between clean and unclean food, as recognized by the Jews, was about to be abolished, Act 10:17. But the result showed that it had a higher and more important design. It was to show him that they who had been esteemed by the Jews as unclean or profane - the entire Gentile world - might now be admitted to similar privileges with the Jews. That barrier was robe broken down, and the whole world was to be admitted to the same fellowship and privileges in the gospel. See Eph 2:14; Gal 3:28. It was also true that the ceremonial laws of the Jews in regard to clean and unclean beasts was to pass away, though this was not directly taught in this vision. But when once the barrier was removed that separated the Jews and Gentiles, all the laws which were founded on such a distinction, and which were framed to keep up such a distinction, passed away of course. The ceremonial laws of the Jews were designed solely to keep up the distinction between them and other nations. When the distinction was abolished; when other nations were to be admitted to the same privileges, the laws which were made to keep up such a difference received their death-blow, and expired of course. For it is a maxim of all law, that when the reason why a law was made ceases to exist, the law becomes obsolete. Yet it was not easy to convince the Jews that their laws ceased to be binding. This point the apostles labored to establish; and from this point arose most of the difficulties between the Jewish and Gentile converts to Christianity. See Acts 15; and Rom. 14-15:
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:15: What: Act 10:28, Act 11:9, Act 15:9, Act 15:20, Act 15:29; Mat 15:11; Rev 14:14-17, Rev 14:20; Co1 10:25; Gal 2:12, Gal 2:13; Ti1 4:3-5; Tit 1:15; Heb 9:9, Heb 9:10
Geneva 1599
10:15 And the voice [spake] unto him again the second time, What God hath cleansed, [that] (l) call not thou common.
(l) Do not consider them to be unprofitable.
John Gill
10:15 And the voice spake unto him again the second time,.... The following words,
what God hath cleansed; that is, hath pronounced clean and lawful to be used, as he now had all sorts of food, Mt 15:11.
that call not thou common; or pronounce it to be unholy or unclean, and unlawful to be used: and the same holds good of men, as well as things; for as hereby the Lord instructed Peter, that there was nothing of itself common, or unclean, and unfit for use; so that no man, not any Gentile, Barbarian, Scythian, or be he who he would, was common or unclean, and his company to be avoided as such. Distinctions both of men and meats were now to be laid aside; and the Jews themselves own, that what is now unclean, will be clean in the time to come, or the times of the Messiah; they say (f),
"every beast which is unclean in this world,
the holy blessed God ,
cleanses it, in the time to come, (the times of the Messiah,) as they were at first clean to the sons of Noah Gen 9:3, wherefore, as the herb was clean to all, and as the beasts were clean to the sons of Noah; so also in the time to come he will loose what he has bound, or forbidden.''
And particularly they observe, that a swine is call from "to return", because the Lord will return it unto Israel. (g).
(f) R. Moses Haddarsan in Galatin. l. 11. c. 12. & Bereshit Rabba in Pugio Fidei, c. 12. sect. 1. (g) Abarbinel Rosh Amana, c. 12. fol. 18. 2.
John Wesley
10:15 What God hath purified - Hath made and declared clean. Nothing but what is clean can come down from heaven. St. Peter well remembered this saying in the council at Jerusalem, Acts 15:9.
Robert Jamieson, A. R. Fausset and David Brown
10:15 What God hath cleansed, that call not thou common--The ceremonial distinctions are at an end, and Gentiles, ceremonially separated from the chosen people (Acts 10:28), and debarred from that access to God in the visible ordinances of His Church which they enjoyed, are now on a perfect equality with them.
10:1610:16: Այս եղեւ երկիցս, եւ վերացա՛ւ անօթն յերկինս[2349]։ [2349] Այլք թէպէտ գրեն՝ եղեւ երիցս, բայց ոմանք ՚ի նոցանէ զատաբար գրեալ եր իցս, թերեւս ակնարկեն զկ ՚ի միջոցին յաւելուլ՝ եւ առնել երկիցս, համաձայն մերումս օրինակի։
16. Այս պատահեց երեք անգամ, եւ սփռոցը երկինք վերացաւ:
16 Ասիկա երեք անգամ կրկնուեցաւ եւ ամանը երկինք վերցաւ։
Այս եղեւ երկիցս, եւ վերացաւ անօթն յերկինս:

10:16: Այս եղեւ երկիցս, եւ վերացա՛ւ անօթն յերկինս[2349]։
[2349] Այլք թէպէտ գրեն՝ եղեւ երիցս, բայց ոմանք ՚ի նոցանէ զատաբար գրեալ եր իցս, թերեւս ակնարկեն զկ ՚ի միջոցին յաւելուլ՝ եւ առնել երկիցս, համաձայն մերումս օրինակի։
16. Այս պատահեց երեք անգամ, եւ սփռոցը երկինք վերացաւ:
16 Ասիկա երեք անգամ կրկնուեցաւ եւ ամանը երկինք վերցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1616: Это было трижды; и сосуд опять поднялся на небо.
10:16  τοῦτο δὲ ἐγένετο ἐπὶ τρίς, καὶ εὐθὺς ἀνελήμφθη τὸ σκεῦος εἰς τὸν οὐρανόν.
10:16. τοῦτο (The-one-this) δὲ (moreover) ἐγένετο ( it-had-became ) ἐπὶ (upon) τρίς, (to-thrice) καὶ (and) εὐθὺς (straight) ἀνελήμφθη (it-was-taken-up) τὸ (the-one) σκεῦος (an-equipment) εἰς (into) τὸν (to-the-one) οὐρανόν. (to-a-sky)
10:16. hoc autem factum est per ter et statim receptum est vas in caelumAnd this was done thrice. And presently the vessel was taken up into heaven.
16. And this was done thrice: and straightway the vessel was received up into heaven.
10:16. Now this was done three times. And immediately the container was taken up to heaven.
10:16. This was done thrice: and the vessel was received up again into heaven.
This was done thrice: and the vessel was received up again into heaven:

16: Это было трижды; и сосуд опять поднялся на небо.
10:16  τοῦτο δὲ ἐγένετο ἐπὶ τρίς, καὶ εὐθὺς ἀνελήμφθη τὸ σκεῦος εἰς τὸν οὐρανόν.
10:16. hoc autem factum est per ter et statim receptum est vas in caelum
And this was done thrice. And presently the vessel was taken up into heaven.
10:16. Now this was done three times. And immediately the container was taken up to heaven.
10:16. This was done thrice: and the vessel was received up again into heaven.
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
16: "Сие, - т. е. видение с беседою к Петру, - было трижды..." - в знак несомненной истинности виденного и слышанного к для уверения Петра в непреложности Божественного определения о сем. "И сосуд опять поднялся на небо..." - в чистую и святую область, где и нечистое стало чистым и соблюдается таковым у Бога, вместе с тем, что всегда было чистым.
Adam Clarke: Commentary on the Bible - 1831
10:16: This was done thrice - For the greater certainty, and to make the deeper impression on the apostle's mind.
And the vessel was received up again into heaven - Both Jews and Gentiles came equally from God; and to him, both, by the preaching of the Gospel, shall again return.
Albert Barnes: Notes on the Bible - 1834
10:16: This was done thrice - Three times, doubtless to impress the mind of Peter with the certainty and importance of the vision. Compare Gen 41:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:16: thrice: Gen 41:32; Joh 21:17; Co2 13:1
John Gill
10:16 This was done thrice,.... That is, either the voice spoke the same words three times, or the sheet was let down three times; and it may be both; it may be, that every time the voice was spoke, the sheet was let down: this was done, not with respect to any mystical meaning in the number three, but for the confirmation of Peter, that he might be the more firmly assured of the truth of the things represented unto him:
and the vessel was received up again into heaven; to denote, that when the general assembly and church of the firstborn, whose names are written in heaven, whether Jews or Gentiles, are all gathered in, by the preaching of the Gospel to them, they will be taken up to heaven, their original and native place, and be for ever with the Lord; as well as to certify to Peter, that what was now shown him on earth, concerning the taking away the distinction of men and meats, was ratified in heaven.
John Wesley
10:16 This was done thrice - To make the deeper impression.
Robert Jamieson, A. R. Fausset and David Brown
10:16 done thrice--See Gen 41:32.
10:1710:17: Եւ մինչդեռ զարմացեալ էր ընդ միտս Պետրոս՝ թէ զի՞նչ իցէ տեսիլն զոր ետես. ահա՛ արքն առաքեալք ՚ի Կոռնելեայ՝ հարցին զապարանիցն Սիմոնի, կացին առ դրանն[2350], [2350] Ոմանք. Ընդ միտս իւր Պետրոս եթէ... եւ ահա արքն... ՚ի Կուռնելիէ հար՛՛։
17. Եւ մինչ Պետրոսը մտքում զարմացած էր, թէ տեսած տեսիլքն ի՛նչ է, ահա Կոռնելիոսի կողմից ուղարկուած մարդիկ հարցրին Սիմոնի տան մասին, կանգնեցին դռանը,
17 Պետրոս, երբ իր մտքին մէջ կը զարմանար թէ ի՞նչ պիտի ըլլայ այն իր տեսած տեսիլքը, ահա Կոռնելիոսէն ղրկուած մարդիկը Սիմոնին տունը հարցուցին ու դրանը առջեւ կայնեցան
Եւ մինչդեռ զարմացեալ էր ընդ միտս Պետրոս թէ զի՛նչ իցէ տեսիլն զոր ետես, ահա արքն առաքեալք ի Կոռնելեայ հարցին զապարանիցն Սիմովնի, կացին առ դրանն:

10:17: Եւ մինչդեռ զարմացեալ էր ընդ միտս Պետրոս՝ թէ զի՞նչ իցէ տեսիլն զոր ետես. ահա՛ արքն առաքեալք ՚ի Կոռնելեայ՝ հարցին զապարանիցն Սիմոնի, կացին առ դրանն[2350],
[2350] Ոմանք. Ընդ միտս իւր Պետրոս եթէ... եւ ահա արքն... ՚ի Կուռնելիէ հար՛՛։
17. Եւ մինչ Պետրոսը մտքում զարմացած էր, թէ տեսած տեսիլքն ի՛նչ է, ահա Կոռնելիոսի կողմից ուղարկուած մարդիկ հարցրին Սիմոնի տան մասին, կանգնեցին դռանը,
17 Պետրոս, երբ իր մտքին մէջ կը զարմանար թէ ի՞նչ պիտի ըլլայ այն իր տեսած տեսիլքը, ահա Կոռնելիոսէն ղրկուած մարդիկը Սիմոնին տունը հարցուցին ու դրանը առջեւ կայնեցան
zohrab-1805▾ eastern-1994▾ western am▾
10:1717: Когда же Петр недоумевал в себе, что бы значило видение, которое он видел, --вот, мужи, посланные Корнилием, расспросив о доме Симона, остановились у ворот,
10:17  ὡς δὲ ἐν ἑαυτῶ διηπόρει ὁ πέτρος τί ἂν εἴη τὸ ὅραμα ὃ εἶδεν, ἰδοὺ οἱ ἄνδρες οἱ ἀπεσταλμένοι ὑπὸ τοῦ κορνηλίου διερωτήσαντες τὴν οἰκίαν τοῦ σίμωνος ἐπέστησαν ἐπὶ τὸν πυλῶνα,
10:17. Ὡς (As) δὲ (moreover) ἐν (in) ἑαυτῷ (unto-self) διηπόρει (it-was-un-traversing-through-unto,"ὁ (the-one) Πέτρος (a-Petros,"τί (to-what-one) ἂν (ever) εἴη (it-may-be) τὸ (the-one) ὅραμα (a-discerning-to) ὃ (to-which) εἶδεν, (it-had-seen," ἰδοὺ ( thou-should-have-had-seen ,"οἱ (the-ones) ἄνδρες (men) οἱ (the-ones) ἀπεσταλμένοι ( having-had-come-to-be-set-off ) ὑπὸ (under) τοῦ (of-the-one) Κορνηλίου (of-a-Kornelios," διερωτήσαντες ( having-through-entreated-unto ) τὴν (to-the-one) οἰκίαν (to-a-housing-unto) τοῦ (of-the-one) Σίμωνος (of-a-Simon,"ἐπέστησαν (they-had-stood-upon) ἐπὶ (upon) τὸν (to-the-one) πυλῶνα, (to-a-gating,"
10:17. et dum intra se haesitaret Petrus quidnam esset visio quam vidisset ecce viri qui missi erant a Cornelio inquirentes domum Simonis adstiterunt ad ianuamNow, whilst Peter was doubting within himself what the vision that he had seen should mean, behold the men who were sent from Cornelius, inquiring for Simon's house, stood at the gate.
17. Now while Peter was much perplexed in himself what the vision which he had seen might mean, behold, the men that were sent by Cornelius, having made inquiry for Simon’s house, stood before the gate,
10:17. Now while Peter was still hesitant within himself as to what the vision, which he had seen, might mean, behold, the men who had been sent from Cornelius stood at the gate, inquiring about Simon’s house.
10:17. Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made inquiry for Simon’s house, and stood before the gate,
Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon' s house, and stood before the gate:

17: Когда же Петр недоумевал в себе, что бы значило видение, которое он видел, --вот, мужи, посланные Корнилием, расспросив о доме Симона, остановились у ворот,
10:17  ὡς δὲ ἐν ἑαυτῶ διηπόρει ὁ πέτρος τί ἂν εἴη τὸ ὅραμα ὃ εἶδεν, ἰδοὺ οἱ ἄνδρες οἱ ἀπεσταλμένοι ὑπὸ τοῦ κορνηλίου διερωτήσαντες τὴν οἰκίαν τοῦ σίμωνος ἐπέστησαν ἐπὶ τὸν πυλῶνα,
10:17. et dum intra se haesitaret Petrus quidnam esset visio quam vidisset ecce viri qui missi erant a Cornelio inquirentes domum Simonis adstiterunt ad ianuam
Now, whilst Peter was doubting within himself what the vision that he had seen should mean, behold the men who were sent from Cornelius, inquiring for Simon's house, stood at the gate.
10:17. Now while Peter was still hesitant within himself as to what the vision, which he had seen, might mean, behold, the men who had been sent from Cornelius stood at the gate, inquiring about Simon’s house.
10:17. Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made inquiry for Simon’s house, and stood before the gate,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: "Петр недоумевал в себе..." Петр не сразу понял смысл видения, но таковое тотчас же начало выясняться дальнейшими событиями.
Adam Clarke: Commentary on the Bible - 1831
10:17: While Peter doubted - the men - stood before the gate - In all this we find an admirable display of the economy of Providence. Cornelius prays, and has a vision which prepares him to receive instruction from Peter: Peter prays, and has a vision which prepares and disposes him to give instruction to Cornelius. While he is in doubts and perplexity what the full meaning of the vision might be, the messengers, who had been despatched under the guidance of an especial Providence, came to the door; and the Holy Spirit gives him information that his doubts should be all cleared up by accompanying the men who were now inquiring for him. How exactly does every thing in the conduct of Providence occur; and how completely is every thing adapted to time, place, and occasion! All is in weight, measure, and number. Those simple occurrences which men snatch at, and press into the service of their own wishes, and call them providential openings may, indeed, be links of a providential chain, in reference to some other matter; but unless they be found to speak the same language in all their parts, occurrence corresponding with occurrence, they are not to be construed as indications of the Divine will in reference to the claimants. Many persons, through these misapprehensions, miscarrying, have been led to charge God foolishly for the unsuccessful issue of some business in which their passions, not his providence, prompted them to engage.
Albert Barnes: Notes on the Bible - 1834
10:17: Doubted in himself - Doubted in his own mind. He was perplexed, and did not know how to understand it.
Behold, the men ... - We see here an admirable arrangement of the events of Providence to fit each other. Every part of this transaction is made to harmonize with every other part; and it was so arranged that just in the moment when the mind of Peter was filled with perplexity, the very event should occur which would relieve him of his embarrassment. Such a coincidence is not uncommon. An event of divine Providence may be as clear an expression of his will, and may as certainly serve to indicate our duty, as the most manifest Revelation would do, and a state of mind may, by an arrangement of circumstances, be produced that will be extremely perplexing until some event shall occur, or some field of usefulness shall open, that will exactly correspond to it, and indicate to us the will of God. We should then carefully mark the events of God's providence. We should observe and record the train of our own thoughts, and should watch with interest any event that occurs, when we are perplexed and embarrassed, to obtain, if possible, an expression of the will of God.
Before the gate - The word here rendered "gate," πυλῶνα pulō na refers properly to the porch or principal entrance to an Eastern house. See the notes on Mat 9:2; Mat 26:71. It does not mean, as with us, a gate, but rather a door. See Act 12:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:17: while: Act 10:19, Act 2:12, Act 5:24, Act 25:20; Joh 13:12; Pe1 1:11
the men: Act 10:7-18, Act 9:43
John Gill
10:17 Now while Peter doubted in himself,.... For notwithstanding what he had heard and seen, he had not at once a full knowledge of this matter. Beza's most ancient copy reads, "as he was in himself, he doubted"; that is, when he came to himself, for he was before, as it were, out of himself, and was in a trance, or ecstasy; and now being come to himself, and reflecting on what he had seen and heard, he had some doubts and hesitations in his mind:
what this vision which he had seen should mean; what the vessel or sheet should signify, what should be meant by the four-footed beasts, &c. why he should be called to arise, and kill, and eat such creatures, and what should be designed by God's cleansing them; and while he was revolving these things in his mind, and at some uncertainty about them, something providentially happened, which was a key unto, and opened the whole vision clearly to him:
behold, the men which were sent from Cornelius, had made inquiry for Simon's house; they were come to Joppa, and, according to the direction given them, had inquired and found out the house of Simon the tanner, where Peter was:
and stood before the gate; of the house; perhaps knocking at it, in order to bring out somebody within to them, of whom they might inquire for Peter.
John Wesley
10:17 While Peter doubted in himself, behold the men - Frequently the things which befall us within and from without at the same time, are a key to each other. The things which thus concur and agree together, ought to be diligently attended to.
Robert Jamieson, A. R. Fausset and David Brown
10:17 while Peter doubted . . . what this should mean, behold, the three men . . . stood before the gate . . . and asked--"were inquiring," that is, in the act of doing so. The preparations here made--of Peter for his Gentile visitors, as of Cornelius for him--are devoutly to be noted. But besides this, at the same moment, "the Spirit" expressly informs him that three men were inquiring for him, and bids him unhesitatingly go with them, as sent by Him.
10:1810:18: կոչեցի՛ն եւ հարցանէին, եթէ Սիմոն՝ որ կոչի Պե՛տրոս՝ ա՛ստ մտեալ իցէ[2351]։ [2351] Ոսկան. Կոչեցին զոմն, եւ հար՛՛։
18. ձայն տուեցին ու հարցրին. «Սիմոնը, որ Պետրոս է կոչւում, այստե՞ղ է օթեւանել»:
18 Եւ կանչելով՝ կը հարցնէին թէ՝ «Սիմոնը, որ Պետրոս կ’ըսուի, հո՞ս կը կենայ»։
կոչեցին եւ հարցանէին, եթէ Սիմովն որ կոչի Պետրոս աստ մտեա՞լ իցէ:

10:18: կոչեցի՛ն եւ հարցանէին, եթէ Սիմոն՝ որ կոչի Պե՛տրոս՝ ա՛ստ մտեալ իցէ[2351]։
[2351] Ոսկան. Կոչեցին զոմն, եւ հար՛՛։
18. ձայն տուեցին ու հարցրին. «Սիմոնը, որ Պետրոս է կոչւում, այստե՞ղ է օթեւանել»:
18 Եւ կանչելով՝ կը հարցնէին թէ՝ «Սիմոնը, որ Պետրոս կ’ըսուի, հո՞ս կը կենայ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1818: и, крикнув, спросили: здесь ли Симон, называемый Петром?
10:18  καὶ φωνήσαντες ἐπυνθάνοντο εἰ σίμων ὁ ἐπικαλούμενος πέτρος ἐνθάδε ξενίζεται.
10:18. καὶ (and) φωνήσαντες ( having-sounded-unto ) ἐπύθοντο ( they-had-ascertained ) εἰ (if) Σίμων (a-Simon) ὁ (the-one) ἐπικαλούμενος (being-called-upon-unto) Πέτρος (a-Petros) ἐνθάδε (in-unto-which-moreover) ξενίζεται. (it-be-guested-to)
10:18. et cum vocassent interrogabant si Simon qui cognominatur Petrus illic haberet hospitiumAnd when they had called, they asked if Simon, who is surnamed Peter, were lodged there.
18. and called and asked whether Simon, which was surnamed Peter, were lodging there.
10:18. And when they had called out, they asked if Simon, who is surnamed Peter, was a guest in that place.
10:18. And called, and asked whether Simon, which was surnamed Peter, were lodged there.
And called, and asked whether Simon, which was surnamed Peter, were lodged there:

18: и, крикнув, спросили: здесь ли Симон, называемый Петром?
10:18  καὶ φωνήσαντες ἐπυνθάνοντο εἰ σίμων ὁ ἐπικαλούμενος πέτρος ἐνθάδε ξενίζεται.
10:18. et cum vocassent interrogabant si Simon qui cognominatur Petrus illic haberet hospitium
And when they had called, they asked if Simon, who is surnamed Peter, were lodged there.
10:18. And when they had called out, they asked if Simon, who is surnamed Peter, was a guest in that place.
10:18. And called, and asked whether Simon, which was surnamed Peter, were lodged there.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: "Крикнув спросили..." - из повествования не видно, чтобы Петр слышал этот возглас. Далее говорится, что о посланных Корнилия ему возвестил Дух, т. е. Святый, новым внутренним непосредственным творением.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18: and asked: Act 10:5, Act 10:6, Act 11:11
John Gill
10:18 And called, and asked,.... That is, they called to the people of the house, Simon's family; and in a civil and courteous manner asked them,
whether Simon, which was surnamed Peter; which they said to distinguish him from Simon the master of the house, and as Cornelius was directed, and they were instructed by him: concerning him they inquired, whether he
were lodged there; the Ethiopic version adds, without any foundation for it, "and the place where they called at was Peter's lodging room".
10:1910:19: Եւ մինչդեռ Պետրոս զմտաւ ածէր վասն տեսլեանն, ասէ Հոգին ցնա. Ահաւասիկ ա՛րք ոմանք խնդրեն զքեզ[2352]։ [2352] Ոմանք. Եւ մինչ Պետրոս։
19. Եւ մինչ Պետրոսը դեռ մտորում էր տեսիլքի մասին, Հոգին նրան ասաց. «Ահաւասիկ ինչ-որ[23] մարդիկ քեզ փնտռում են.[23] Յուն. լաւ բն. ինչ-որ բառի փոխարէն ունեն երկու բառը:
19 Երբ Պետրոս այն տեսիլքին վրայով կը մտածէր, Սուրբ Հոգին ըսաւ անոր. «Ահա երեք մարդիկ քեզ կը փնտռեն։
Եւ մինչդեռ Պետրոս զմտաւ ածէր վասն տեսլեանն, ասէ Հոգին ցնա. Ահաւասիկ [48]արք ոմանք`` խնդրեն զքեզ:

10:19: Եւ մինչդեռ Պետրոս զմտաւ ածէր վասն տեսլեանն, ասէ Հոգին ցնա. Ահաւասիկ ա՛րք ոմանք խնդրեն զքեզ[2352]։
[2352] Ոմանք. Եւ մինչ Պետրոս։
19. Եւ մինչ Պետրոսը դեռ մտորում էր տեսիլքի մասին, Հոգին նրան ասաց. «Ահաւասիկ ինչ-որ[23] մարդիկ քեզ փնտռում են.
[23] Յուն. լաւ բն. ինչ-որ բառի փոխարէն ունեն երկու բառը:
19 Երբ Պետրոս այն տեսիլքին վրայով կը մտածէր, Սուրբ Հոգին ըսաւ անոր. «Ահա երեք մարդիկ քեզ կը փնտռեն։
zohrab-1805▾ eastern-1994▾ western am▾
10:1919: Между тем, как Петр размышлял о видении, Дух сказал ему: вот, три человека ищут тебя;
10:19  τοῦ δὲ πέτρου διενθυμουμένου περὶ τοῦ ὁράματος εἶπεν [αὐτῶ] τὸ πνεῦμα, ἰδοὺ ἄνδρες τρεῖς ζητοῦντές σε·
10:19. Τοῦ (Of-the-one) δὲ (moreover) Πέτρου (of-a-Petros) διενθυμουμένου ( of-passioning-in-through-unto ) περὶ (about) τοῦ (of-the-one) ὁράματος (of-a-discerning-to) εἶπεν (it-had-said,"τὸ (the-one) πνεῦμα (a-currenting-to," Ἰδοὺ ( Thou-should-have-had-seen ,"ἄνδρες (men) δύο (two) ζητοῦντές ( seeking-unto ) σε: (to-thee)
10:19. Petro autem cogitante de visione dixit Spiritus ei ecce viri tres quaerunt teAnd as Peter was thinking of the vision, the Spirit said to him: Behold three men seek thee.
19. And while Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee.
10:19. Then, as Peter was thinking about the vision, the Spirit said to him, “Behold, three men seek you.
10:19. While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee.
While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee:

19: Между тем, как Петр размышлял о видении, Дух сказал ему: вот, три человека ищут тебя;
10:19  τοῦ δὲ πέτρου διενθυμουμένου περὶ τοῦ ὁράματος εἶπεν [αὐτῶ] τὸ πνεῦμα, ἰδοὺ ἄνδρες τρεῖς ζητοῦντές σε·
10:19. Petro autem cogitante de visione dixit Spiritus ei ecce viri tres quaerunt te
And as Peter was thinking of the vision, the Spirit said to him: Behold three men seek thee.
10:19. Then, as Peter was thinking about the vision, the Spirit said to him, “Behold, three men seek you.
10:19. While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Peter Directed to Go to Cornelius; Peter Goes to Cornelius; Interview between Peter and Cornelius.
19 While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. 20 Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them. 21 Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come? 22 And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by a holy angel to send for thee into his house, and to hear words of thee. 23 Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him. 24 And the morrow after they entered into Cæsarea. And Cornelius waited for them, and had called together his kinsmen and near friends. 25 And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. 26 But Peter took him up, saying, Stand up; I myself also am a man. 27 And as he talked with him, he went in, and found many that were come together. 28 And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath showed me that I should not call any man common or unclean. 29 Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me? 30 And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing, 31 And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God. 32 Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh, shall speak unto thee. 33 Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.

We have here the meeting between Peter the apostle, and Cornelius the centurion. Though Paul was designed to be the apostle of the Gentiles, and to gather in the harvest among them, and Peter to be the apostle of the circumcision, yet it is ordered that Peter shall break the ice, and reap the first-fruits of the Gentiles, that the believing Jews, who retained too much of the old leaven of ill-will to the Gentiles, might be the better reconciled to their admission into the church, when they were first brought in by their own apostle, which Peter urges against those that would have imposed circumcision upon the Gentile converts (ch. xv. 7), You know that God made choice among us that the Gentiles by my mouth should hear the word of the gospel. Now here,

I. Peter is directed by the Spirit to go along with Cornelius's messengers (v. 19, 20), and this is the exposition of the vision; now the riddle is unriddled: While Peter thought on the vision; he was musing upon it, and then it was opened to him. Note, Those that would be taught the things of God must think on those things; those that would understand the scriptures must meditate in them day and night. He was at a loss about it, and then had it explained, which encourages us, when we know not what to do, to have our eyes up unto God for direction. Observe, 1. Whence he had the direction. The Spirit said to him what he should do. It was not spoken to him by an angel, but spoken in him by the Spirit, secretly whispering it in his ear as it were, as God spoke to Samuel (1 Sam. ix. 15), or impressing it powerfully upon his mind, so that he knew it to be a divine afflatus or inspiration, according to the promise, John xvi. 13. 2. What the direction was. (1.) He is told, before any of the servants could come up to tell him, that three men below want to speak with him (v. 19), and he must arise from his musings, leave off thinking of the vision, and go down to them, v. 20. Those that are searching into the meaning of the words of God, and the visions of the Almighty, should not be always poring, no, nor always praying, but should sometimes look abroad, look about them, and they may meet with that which will be of use to them in their enquiries; for the scripture is in the fulfilling every day. (2.) He is ordered to go along with the messengers to Cornelius, though he was a Gentile, doubting nothing. He must not only go, but go cheerfully, without reluctance or hesitation, or any scruple concerning the lawfulness of it; not doubting whether he might go, no, nor whether he ought to go; for it was his duty "Go with them, for I have sent them: and I will bear thee out in going along with them, however thou mayest be censured for it." Note, When we see our call clear to any service, we should not suffer ourselves to be perplexed with doubts and scruples concerning it arising from former prejudices or pre-possessions, or a fear of men's censure. Let every man be fully persuaded in his own mind, and prove his own work.

II. He receives both them and their message: He went down to them, v. 21. So far was he from going out of the way, or refusing to be spoken with, as one that was shy of them, or making them tarry, as one that took state upon him, that he went to them himself, told them he was the person they were enquiring for. And 1. He favourably receives their message; with abundance of openness and condescension he asks what their business is, what they have to say to him: What is the cause wherefore you are come? and they tell him their errand (v. 22): "Cornelius, an officer of the Roman army, a very honest gentleman, and one who has more religion than most of his neighbours, who fears God above many (Neh. vii. 2), who, though he is not a Jew himself, has carried it so well that he is of good report among all the people of the Jews--they will all give him a good word, for a conscientious, sober, charitable man, so that it will be no discredit to thee to be seen in his company--he was warned from God," echrematisthe--"he had an oracle from God, sent to him by an angel" (and the lively oracles of the law of Moses were given by the disposition of angels), "by which he was ordered to send for thee to his house (where he is expecting thee, and ready to bid thee welcome), and to hear words of thee: they know not what words, but they are such as he may hear from thee, and not from any one else so well." Faith comes by hearing. When Peter repeats this, he tells us more fully, they are words whereby thou and all thy house shall be saved, ch. xi. 14. "Come to him, for an angel bade him send for thee: come to him, for he is ready to hear and receive the saving words thou hast to bring to him." 2. He kindly entertained the messengers (v. 23): He called them in, and lodged them. He did not bid them go and refresh and repose themselves in an inn at their own charge, but was himself at the charge of entertaining them in his own quarters. What was getting ready for him (v. 10) they should be welcome to share in; he little thought what company he should have when he bespoke his dinner, but God foresaw it. Note, It becomes Christians and ministers to be hospitable, and ready, according as their ability is, and there is occasion for it, to entertain strangers. Peter lodged them, though they were Gentiles, to show how readily he complied with the design of the vision in eating with Gentiles; for he immediately took them to eat with him. Though they were two of them servants, and the other a common soldier, yet Peter thought it not below him to take them into his house. Probably he did it that he might have some talk with them about Cornelius and his family; for the apostles, though they had instructions from the Spirit, yet made use of other information, as they had occasion for it.

III. He went with them to Cornelius, whom he found ready to receive and entertain him. 1. Peter, when he went with them, was accompanied by certain brethren from Joppa, where he now was, v. 23. Six of them went along with him, as we find, ch. xi. 12. Either Peter desired their company, that they might be witnesses of his proceeding cautiously with reference to the Gentiles, and of the good ground on which he went, and therefore he invited them (ch. xi. 12), or they offered their service to attend him, and desired they might have the honour and happiness of being his fellow travellers. This was one way in which the primitive Christians very much showed their respect to their ministers: they accompanied them in their journeys, to keep them in countenance, to be their guard, and, as there was occasion, to minister to them; with a further prospect not only of doing them service, but of being edified by their converse. It is a pity that those who have skill and will to do good to others by their discourse should want an opportunity for it by travelling alone. 2. Cornelius, when he was ready to receive him, had got some friends together of Cesarea. It seems, it was above a day's journey, nearly two, from Joppa to Cesarea; for it was the day after they set out that they entered into Cesarea (v. 24), and the afternoon of that day, v. 30. It is probable that they travelled on foot; the apostles generally did so. Now when they came into the house of Cornelius Peter found, (1.) That he was expected, and this was an encouragement to him. Cornelius waited for them, and such a guest was worth waiting for; nor can I blame him if he waited with some impatience, longing to know what that mighty thing was which an angel bade him expect to hear from Peter. (2.) That he was expected by many, and this was a further encouragement to him. As Peter brought some with him to partake of the spiritual gift he had now to dispense, so Cornelius had called together, not only his own family, but kinsmen and near friends, to partake with him of the heavenly instructions he expected from Peter, which would give Peter a larger opportunity of doing good. Note, We should not covet to eat our spiritual morsels alone, Job xxxi. 17. It ought to be both given and taken as a piece of kindness and respect to our kindred and friends to invite them to join with us in religious exercises, to go with us to hear a sermon. What Cornelius ought to do he thought his kinsmen and friends ought to do too; and therefore let them come and hear it at the first hand, that it may be no surprise to them to see him change upon it.

IV. Here is the first interview between Peter and Cornelius, in which we have, 1. The profound and indeed undue respect and honour which Cornelius paid to Peter (v. 25): He met him as he was coming in, and instead of taking him in his arms, and embracing him as a friend, which would have been very acceptable to Peter, he fell down at his feet, and worshipped him; some think, as a prince and a great man, according to the usage of the eastern countries; others think, as an incarnate deity, or as if he took him to be the Messiah himself. His worshipping a man was indeed culpable; but, considering his present ignorance, it was excusable, nay, and it was an evidence of something in him that was very commendable--and that was a great veneration for divine and heavenly things: no wonder if, till he was better informed, he took him to be the Messiah, and therefore worshipped him, whom he was ordered to send for by an angel from heaven. But the worshipping of his pretended successor, who is not only a man, but a sinful man, the man of sin himself, is altogether inexcusable, and such an absurdity as would be incredible if we were not told before that all the world would worship the beast, Rev. xiii. 4. 2. Peter's modest and indeed just and pious refusal of this honour that was done him (v. 26): He took him up into his arms, with his own hands (though time was when he little thought he should ever either receive so much respect from or show so much affection to an uncircumcised Gentile), saying, "Stand up, I myself also am a man, and therefore not to be worshipped thus." The good angels of the churches, like the good angels of heaven, cannot bear to have the least of that honour shown to them which is due to God only. See thou do it not, saith the angel to John (Rev. xix. 10; xxii. 9), and in like manner the apostle to Cornelius. How careful was Paul that no man should think of him above what he saw in him! 2 Cor. xii. 6. Christ's faithful servants could better bear to be vilified than to be deified. Peter did not entertain a surmise that his great respect for him, though excessive, might contribute to the success of his preaching, and therefore if he will be deceived let him be deceived; no, let him know that Peter is a man, that the treasure is in earthen vessels, that he may value the treasure for its own sake.

V. The account which Peter and Cornelius give to each other, and to the company, of the hand of Heaven in bringing them together: As he talked with him--synomilon auto, he went in, v. 27. Peter went in, talking familiarly with Cornelius, endeavouring, by the freedom of his converse with him, to take off something of that dread which he seemed to have of him; and, when he came in, he found many that were come together, more than he expected, which added solemnity, as well as opportunity of doing good, to this service. Now,

1. Peter declares the direction God gave to him to come to those Gentiles, v. 28, 29. They knew it had never been allowed by the Jews, but always looked upon as an unlawful thing, athemiton--an abomination, for a man that is a Jew, a native Jew as I am, to keep company or come unto one of another nation, a stranger, an uncircumcised Gentile. It was not made so by the law of God, but by the decree of their wise men, which they looked upon to be no less binding. They did not forbid them to converse or traffic with Gentiles in the street or shop, or upon the exchange, but to eat with them. Even in Joseph's time, the Egyptians and Hebrews could not eat together, Gen. xliii. 32. The three children would not defile themselves with the king's meat, Dan. i. 8. They might not come into the house of a Gentile, for they looked upon it to be ceremonially polluted. Thus scornfully did the Jews look upon the Gentiles, who were not behindhand with them in contempt, as appears by many passages in the Latin poets. "But now," saith Peter, "God hath shown me, by a vision, that I should not call any man common or unclean, nor refuse to converse with any man for the sake of his country." Peter, who had taught his new converts to save themselves from the untoward generation of wicked men (ch. ii. 40), is now himself taught to join himself with the towardly generation of devout Gentiles. Ceremonial characters were abolished, that more regard might be had to moral ones. Peter thought it necessary to let them know how he came to change his mind in this matter, and that it was by a divine revelation, lest he should be upbraided with it as having used lightness. God having thus taken down the partition-wall, (1.) He assures them of his readiness to do them all the good offices he could; that, when he kept at a distance, it was not out of any personal disgust to them, but only because he wanted leave from heaven, and, having now received permission, he was at their service: "Therefore came I unto you without gainsaying, as soon as I was sent for, ready to preach the same gospel to you that I have preached to the Jews." The disciples of Christ could not but have some notion of the preaching of the gospel to the Gentiles, but they imagined it must be only to those Gentiles that were first proselyted to the Jewish religion, which mistake Peter acknowledges was not rectified. (2.) He enquires wherein he might be serviceable to them: "I ask, therefore, for what intent you have sent for me? What do you expect from me, or what business have you with me?" Note, Those that desire the help of God's ministers ought to look well to it that they propose right ends to themselves in it, and do it with a good intention.

2. Cornelius declares the directions God gave to him to send for Peter, and that it was purely in obedience to those directions that he had sent for him. Then we are right in our aims, in sending for and attending on a gospel-ministry, when we did it with a regard to the divine appointment instituting that ordinance and requiring us to make use of it. Now,

(1.) Cornelius gives an account of the angel's appearing to him, and ordering him to send for Peter; not as glorying in it, but as that which warranted his expectation of a message from heaven by Peter. [1.] He tells how this vision found him employed (v. 30): Four days ago I was fasting until this hour, this hour of the day that it is now when Peter came, about the middle of the afternoon. By this it appears that religious fasting, in order to the greater seriousness and solemnity of praying, was used by devout people who were not Jews; the king of Nineveh proclaimed a fast, Jonah iii. 5. Some give these words another sense: From four days ago I have been fasting until this hour; as if he had eaten no meat, or at least no meal, from that time to this. But it comes in as an introduction to the story of the vision; and therefore the former must be the meaning. He was at the ninth hour praying in his house, not in the synagogue, but at home. I will that men pray wherever they dwell. His praying in his house intimates that it was not a secret prayer in his closet, but in a more public room of his house, with his family about him; and perhaps after prayer he retired, and had this vision. Observe, At the ninth hour of the day, three of the clock in the afternoon, most people were travelling or trading, working in the fields, visiting their friends, taking their pleasure, or taking a nap after dinner; yet then Cornelius was at his devotions, which shows how much he made religion his business; and then it was that he had this message from heaven. Those that would hear comfortably from God must be much in speaking to him. [2.] He describes the messenger that brought him this message from heaven: There stood a man before me in bright clothing, as Christ's was when he was transfigured, and that of the two angels who appeared at Christ's resurrection (Luke xxiv. 4), and at his ascension (ch. i. 10), showing their relation to the world of light. [3.] He repeats the message that was sent to him (v. 31, 32), just as we had it, v. 4-6. Only here it is said, thy prayer is heard. We are not told what his prayer was; but if this message was an answer to it, and it should seem it was, we may suppose that finding the deficiency of natural light, and that it left him at a loss how to obtain the pardon of his sin and the favour of God, he prayed that God would make some further discoveries of himself and of the way of salvation to him. "Well," saith the angel, "send for Peter, and he shall give thee such a discovery."

(2.) He declares his own and his friends' readiness to receive the message Peter had to deliver (v. 33): Immediately therefore I sent to thee, as I was directed, and thou hast well done that thou hast come to us, though we are Gentiles. Note, Faithful ministers do well to come to people that are willing and desirous to receive instruction from them; to come when they are sent for; it is as good a deed as they can do. Well, Peter is come to do his part; but will they do theirs? Yes. "Thou art here prepared to speak, and we are here prepared to hear," 1 Sam. iii. 9, 10. Observe, [1.] Their religious attendance upon the word: "We are all here present before God; we are here in a religious manner, are here as worshippers" (they thus compose themselves into a serious solemn frame of spirit): "therefore, because thou art come to us by such a warrant, on such an errand, because we have such a price in our hand as we never had before and perhaps may never have again, we are ready now at this time of worship, here in this place of worship" (though it was in a private house): "we are present, paresmen--we are at the business, and are ready to come at a call." If we would have God's special presence at an ordinance, we must be there with a special presence, an ordinance presence: Here I am. "We are all present, all that were invited; we, and all that belong to us; we, and all that is within us." The whole of the man must be present; not the body here, and the heart, with the fool's eyes, in the ends of the earth. But that which makes it indeed a religious attendance is, We are present before God. In holy ordinances we present ourselves unto the Lord, and we must be as before him, as those that see his eye upon us. [2.] The intention of this attendance: "We are present to hear all things that are commanded thee of God, and given thee in charge to be delivered to us." Observe, First, Peter was there to preach all things that were commanded him of God; for, as he had an ample commission to preach the gospel, so he had full instructions what to preach. Secondly, They were ready to hear, not whatever he pleased to say, but what he was commanded of God to say. The truths of Christ were not communicated to the apostles to be published or stifled as they thought fit, but entrusted with them to be published to the world. "We are ready to hear all, to come at the beginning of the service and stay to the end, and be attentive all the while, else how can we hear all? We are desirous to hear all that thou art commissioned to preach, though it be ever so displeasing to flesh and blood, and ever so contrary to our former notions or present secular interests. We are ready to hear all, and therefore let nothing be kept back that is profitable for us."
Albert Barnes: Notes on the Bible - 1834
10:19: The Spirit - See the notes on Act 8:29. Compare Isa 65:24, "And it shall come to pass, that before they call I will answer," etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:19: the Spirit: Act 8:29, Act 11:12, Act 13:2, Act 16:6, Act 16:7, Act 21:4; Joh 16:13; Co1 12:11; Ti1 4:1
John Gill
10:19 Which greatly amused him, affected his mind, and employed his thoughts what should be the meaning and design of it:
the Spirit said unto him; the holy Spirit of God, either by an articulate voice, or by making an impulse on his mind;
behold, three men seek thee; the Arabic version leaves out the word "three": the Spirit of God is omniscient, and knows all things; if the deep things of God, then much more man, and the things of man.
John Wesley
10:19 Behold three men seek thee, arise therefore and go down, and go with them, doubting nothing - How gradually was St. Peter prepared to receive this new admonition of the Spirit! Thus God is went to lead on his children by degrees, always giving them light for the present hour.
10:2010:20: Այլ արի՛ է՛ջ՝ եւ ե՛րթ ընդ նոսա առանց իրիք խղճելոյ, զի ե՛ս առաքեցի զնոսա[2353]։ [2353] Ոմանք. Զի ես իսկ առաքե՛՛։
20. ուստի դու վե՛ր կաց, իջի՛ր եւ առանց երկմտելու գնա՛ նրանց հետ, որովհետեւ նրանց ես եմ ուղարկել»:
20 Ուստի ելի՛ր, իջի՛ր եւ անոնց հետ գնա՛ առանց խղճահարութեան, վասն զի ես ղրկեցի զանոնք»։
Այլ արի էջ եւ երթ ընդ նոսա առանց իրիք խղճելոյ, զի ես առաքեցի զնոսա:

10:20: Այլ արի՛ է՛ջ՝ եւ ե՛րթ ընդ նոսա առանց իրիք խղճելոյ, զի ե՛ս առաքեցի զնոսա[2353]։
[2353] Ոմանք. Զի ես իսկ առաքե՛՛։
20. ուստի դու վե՛ր կաց, իջի՛ր եւ առանց երկմտելու գնա՛ նրանց հետ, որովհետեւ նրանց ես եմ ուղարկել»:
20 Ուստի ելի՛ր, իջի՛ր եւ անոնց հետ գնա՛ առանց խղճահարութեան, վասն զի ես ղրկեցի զանոնք»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2020: встань, сойди и иди с ними, нимало не сомневаясь; ибо Я послал их.
10:20  ἀλλὰ ἀναστὰς κατάβηθι καὶ πορεύου σὺν αὐτοῖς μηδὲν διακρινόμενος, ὅτι ἐγὼ ἀπέσταλκα αὐτούς.
10:20. ἀλλὰ (other) ἀναστὰς (having-had-stood-up) κατάβηθι (thou-should-have-had-stepped-down) καὶ (and) πορεύου ( thou-should-traverse-of ) σὺν (together) αὐτοῖς (unto-them) μηδὲν (to-lest-moreover-one) διακρινόμενος , ( separating-through ,"ὅτι (to-which-a-one) ἐγὼ (I) ἀπέσταλκα (I-had-come-to-set-off) αὐτούς. (to-them)
10:20. surge itaque et descende et vade cum eis nihil dubitans quia ego misi illosArise, therefore: get thee down and go with them, doubting nothing: for I have sent them.
20. But arise, and get thee down, and go with them, nothing doubting: for I have sent them.
10:20. And so, rise up, descend, and go with them, doubting nothing. For I have sent them.”
10:20. Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.
Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them:

20: встань, сойди и иди с ними, нимало не сомневаясь; ибо Я послал их.
10:20  ἀλλὰ ἀναστὰς κατάβηθι καὶ πορεύου σὺν αὐτοῖς μηδὲν διακρινόμενος, ὅτι ἐγὼ ἀπέσταλκα αὐτούς.
10:20. surge itaque et descende et vade cum eis nihil dubitans quia ego misi illos
Arise, therefore: get thee down and go with them, doubting nothing: for I have sent them.
10:20. And so, rise up, descend, and go with them, doubting nothing. For I have sent them.”
10:20. Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: "Встань, сойди и иди..." AnastaV katabhqi kai poreuou...", "восстав сниди, иди..." см. выше, к 13: ст.

"Нимало не сомневаясь..." - mhden diakri nomenoV... - "ничтоже рассуждая..." - нисколько не задумываясь... Это предусмотрительное предупреждение делается ввиду известных строгих взглядов апостола, которые должны были поставить его в затруднение, последовать ли приглашению его к язычникам, общение с коими возбранялось иудейским Законом (ст. 28)?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:20: and get: Act 8:26, Act 9:15, Act 15:7; Mar 16:15
for: Act 9:17, Act 13:4; Isa 48:16; Zac 2:9-11
John Gill
10:20 Arise, therefore, and get thee down,.... From the top of the house where he was:
and go with them; the three men, to Caesarea
doubting nothing; whether it is right or wrong, lawful or unlawful, to go with them, because not Jews, but uncircumcised Gentiles, laying aside all such Jewish scruples:
for I have sent them: the Spirit of God is said to do what Cornelius did at his instigation and direction, signified by an angel he sent to him, Acts 10:5.
10:2110:21: Եւ իբրեւ էջ Պետրոս առ նոսա, ասէ. Ահաւասիկ ե՛ս եմ զոր խնդրէքն. զի՞նչ իրք են՝ վասն որոյ եկիքդ։
21. Եւ երբ Պետրոսը նրանց մօտ իջաւ, ասաց. «Ում փնտռում էք, ահա ես եմ. ի՞նչ բանի համար էք եկել»:
21 Պետրոս ալ այն* մարդոց քով իջնելով՝ ըսաւ. «Ահա ե՛ս եմ անիկա, որ կը փնտռէք. ի՞նչ բանի համար եկած էք»։
Եւ իբրեւ էջ Պետրոս առ նոսա, ասէ. Ահաւասիկ ես եմ զոր խնդրէքն. զի՞նչ իրք են վասն որոյ եկիքդ:

10:21: Եւ իբրեւ էջ Պետրոս առ նոսա, ասէ. Ահաւասիկ ե՛ս եմ զոր խնդրէքն. զի՞նչ իրք են՝ վասն որոյ եկիքդ։
21. Եւ երբ Պետրոսը նրանց մօտ իջաւ, ասաց. «Ում փնտռում էք, ահա ես եմ. ի՞նչ բանի համար էք եկել»:
21 Պետրոս ալ այն* մարդոց քով իջնելով՝ ըսաւ. «Ահա ե՛ս եմ անիկա, որ կը փնտռէք. ի՞նչ բանի համար եկած էք»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2121: Петр, сойдя к людям, присланным к нему от Корнилия, сказал: я тот, которого вы ищете; за каким делом пришли вы?
10:21  καταβὰς δὲ πέτρος πρὸς τοὺς ἄνδρας εἶπεν, ἰδοὺ ἐγώ εἰμι ὃν ζητεῖτε· τίς ἡ αἰτία δι᾽ ἣν πάρεστε;
10:21. καταβὰς (Having-had-stepped-down) δὲ (moreover,"Πέτρος (a-Petros,"πρὸς (toward) τοὺς (to-the-ones) ἄνδρας (to-men) εἶπεν (it-had-said," Ἰδοὺ ( Thou-should-have-had-seen ,"ἐγώ (I) εἰμι (I-be) ὃν (to-which) ζητεῖτε: (ye-seek-unto) τίς (what-one) ἡ (the-one) αἰτία (an-appealing-unto) δι' (through) ἣν (to-which) πάρεστε; (ye-be-beside?"
10:21. descendens autem Petrus ad viros dixit ecce ego sum quem quaeritis quae causa est propter quam venistisThen Peter, going down to the men, said: Behold, I am he whom you seek. What is the cause for which you are come?
21. And Peter went down to the men, and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?
10:21. Then Peter, descending to the men, said: “Behold, I am the one whom you seek. What is the reason for which you have arrived?”
10:21. Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what [is] the cause wherefore ye are come?
Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what [is] the cause wherefore ye are come:

21: Петр, сойдя к людям, присланным к нему от Корнилия, сказал: я тот, которого вы ищете; за каким делом пришли вы?
10:21  καταβὰς δὲ πέτρος πρὸς τοὺς ἄνδρας εἶπεν, ἰδοὺ ἐγώ εἰμι ὃν ζητεῖτε· τίς ἡ αἰτία δι᾽ ἣν πάρεστε;
10:21. descendens autem Petrus ad viros dixit ecce ego sum quem quaeritis quae causa est propter quam venistis
Then Peter, going down to the men, said: Behold, I am he whom you seek. What is the cause for which you are come?
10:21. Then Peter, descending to the men, said: “Behold, I am the one whom you seek. What is the reason for which you have arrived?”
10:21. Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what [is] the cause wherefore ye are come?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: "За каким делом вы пришли?.. " Опять неточность русского перевода и предпочтительная верность подлиннику текста славянского - "кая есть вина, ее же ради приидосте?" - tiV h aitia, di hn pareste... - какая причина, или какое дело, по которому вы прибыли?
Adam Clarke: Commentary on the Bible - 1831
10:21: Which were sent unto him from Cornelius - This clause is wanting in almost every MS. of worth, and in almost all the versions.
Behold, I am he whom ye seek - A sudden, unexpected speech, like the address of Aeneas to Dido; when the cloud in which he was involved suddenly dissipated, and he appeared with the exclamation,
- coram, quem quaeritis, adsum!
Aen. lib. i. 595.
What is the cause therefore ye are come? - He still did not know the full import of the vision; but being informed by the Holy Spirit that three men were seeking him, and that he should go with them, without scruple, he instantly obeyed; and finding them at the door, desired to know why they sought him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:21: Behold: Joh 1:38, Joh 1:39, Joh 18:4-8
what: Act 10:29; Mar 10:51
John Gill
10:21 Then Peter went down to the men,.... The Ethiopic version adds, "from the third floor"; to the place where the men were: the following clause,
which were sent unto him from Cornelius, is not in Beza's most ancient copy, nor in the Alexandrian copy, nor in the Vulgate Latin, Syriac, Arabic, and Ethiopic versions:
and said, behold, I am he whom ye seek; without being called by any of the family he came down, and without being informed in that way who the men were inquiring for; it being suggested to him by the Spirit of God, he declared himself to be the person they were seeking after: and put this question to them,
what is the cause wherefore ye are come? for that was not intimated to him by the Spirit; it was only told him there were three men seeking him, and he was bid to go with them, without any scruple or hesitation; but what they came for, or he was to go with them about, was not suggested.
Robert Jamieson, A. R. Fausset and David Brown
10:21 I am he whom ye seek--This seems to have been said without any communication being made to Peter regarding the men or their errand.
10:2210:22: Եւ նոքա ասեն. Կոռնելիոս հարիւրապետ՝ այր արդարեւ երկիւղա՛ծ յԱստուծոյ, վկայեա՛լ յամենայն ազգէն Հրէից. հրաման առեալ ՚ի հրեշտակէ՛ սրբոյ՝ կոչել զքեզ ՚ի տուն իւր՝ եւ լսե՛լ բանս ՚ի քէն[2354]։ [2354] Ոմանք. Արդար եւ եր՛՛... հրաման առ ՚ի հրեշտակէն սրբոյ։
22. Եւ նրանք ասացին. «Կոռնելիոս հարիւրապետը՝ մի արդար եւ աստուածավախ մարդ, որ ամբողջ հրեայ ազգի կողմից վկայուած է, սուրբ հրեշտակից հրաման ստացաւ քեզ կանչելու իր տունը եւ քեզնից լսելու, ինչ որ ասելու ես»:
22 Անոնք ալ ըսին. «Կոռնելիոս հարիւրապետը, արդար եւ աստուածավախ մարդ, բոլոր Հրեաներու ազգէն վկայուած, սուրբ հրեշտակէ մը հրաման առաւ, որ քեզ իր տունը կանչէ եւ քու խօսքերդ լսէ»։
Եւ նոքա ասեն. Կոռնելիոս հարիւրապետ, այր արդար եւ երկիւղած յԱստուծոյ, վկայեալ յամենայն ազգէն Հրէից, հրաման առ ի հրեշտակէ սրբոյ կոչել զքեզ ի տուն իւր եւ լսել բանս ի քէն:

10:22: Եւ նոքա ասեն. Կոռնելիոս հարիւրապետ՝ այր արդարեւ երկիւղա՛ծ յԱստուծոյ, վկայեա՛լ յամենայն ազգէն Հրէից. հրաման առեալ ՚ի հրեշտակէ՛ սրբոյ՝ կոչել զքեզ ՚ի տուն իւր՝ եւ լսե՛լ բանս ՚ի քէն[2354]։
[2354] Ոմանք. Արդար եւ եր՛՛... հրաման առ ՚ի հրեշտակէն սրբոյ։
22. Եւ նրանք ասացին. «Կոռնելիոս հարիւրապետը՝ մի արդար եւ աստուածավախ մարդ, որ ամբողջ հրեայ ազգի կողմից վկայուած է, սուրբ հրեշտակից հրաման ստացաւ քեզ կանչելու իր տունը եւ քեզնից լսելու, ինչ որ ասելու ես»:
22 Անոնք ալ ըսին. «Կոռնելիոս հարիւրապետը, արդար եւ աստուածավախ մարդ, բոլոր Հրեաներու ազգէն վկայուած, սուրբ հրեշտակէ մը հրաման առաւ, որ քեզ իր տունը կանչէ եւ քու խօսքերդ լսէ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2222: Они же сказали: Корнилий сотник, муж добродетельный и боящийся Бога, одобряемый всем народом Иудейским, получил от святаго Ангела повеление призвать тебя в дом свой и послушать речей твоих.
10:22  οἱ δὲ εἶπαν, κορνήλιος ἑκατοντάρχης, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν θεὸν μαρτυρούμενός τε ὑπὸ ὅλου τοῦ ἔθνους τῶν ἰουδαίων, ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου μεταπέμψασθαί σε εἰς τὸν οἶκον αὐτοῦ καὶ ἀκοῦσαι ῥήματα παρὰ σοῦ.
10:22. οἱ (The-ones) δὲ (moreover) εἶπαν (they-said,"Κορνήλιος (A-Kornelios) ἑκατοντάρχης, (a-firster-of-hundred,"ἀνὴρ (a-man) δίκαιος (course-belonged) καὶ (and) φοβούμενος ( feareeing-unto ) τὸν (to-the-one) θεὸν (to-a-Deity) μαρτυρούμενός (being-witnessed-unto) τε (also) ὑπὸ (under) ὅλου (of-whole) τοῦ (of-the-one) ἔθνους (of-a-nation) τῶν (of-the-ones) Ἰουδαίων , ( of-Iouda-belonged ,"ἐχρηματίσθη (it-was-afforded-to) ὑπὸ (under) ἀγγέλου (of-a-messenger) ἁγίου (of-hallow-belonged) μεταπέμψασθαί ( to-have-dispatched-with ) σε (to-thee) εἰς (into) τὸν (to-the-one) οἶκον (to-a-house) αὐτοῦ (of-it) καὶ (and) ἀκοῦσαι (to-have-heard) ῥήματα (to-utterings-to) παρὰ (beside) σοῦ. (of-THEE)
10:22. qui dixerunt Cornelius centurio vir iustus et timens Deum et testimonium habens ab universa gente Iudaeorum responsum accepit ab angelo sancto accersire te in domum suam et audire verba abs teWho said: Cornelius, a centurion, a just man and one that feareth God, and having good testimony from all the nation of the Jews, received an answer of an holy angel, to send for thee into his house And to hear words of thee.
22. And they said, Cornelius a centurion, a righteous man and one that feareth God, and well reported of by all the nation of the Jews, was warned by a holy angel to send for thee into his house, and to hear words from thee.
10:22. And they said: “Cornelius, a centurion, a just and God-fearing man, who has good testimony from the entire nation of the Jews, received a message from a holy Angel to summon you to his house and to listen to words from you.”
10:22. And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.
And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee:

22: Они же сказали: Корнилий сотник, муж добродетельный и боящийся Бога, одобряемый всем народом Иудейским, получил от святаго Ангела повеление призвать тебя в дом свой и послушать речей твоих.
10:22  οἱ δὲ εἶπαν, κορνήλιος ἑκατοντάρχης, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν θεὸν μαρτυρούμενός τε ὑπὸ ὅλου τοῦ ἔθνους τῶν ἰουδαίων, ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου μεταπέμψασθαί σε εἰς τὸν οἶκον αὐτοῦ καὶ ἀκοῦσαι ῥήματα παρὰ σοῦ.
10:22. qui dixerunt Cornelius centurio vir iustus et timens Deum et testimonium habens ab universa gente Iudaeorum responsum accepit ab angelo sancto accersire te in domum suam et audire verba abs te
Who said: Cornelius, a centurion, a just man and one that feareth God, and having good testimony from all the nation of the Jews, received an answer of an holy angel, to send for thee into his house And to hear words of thee.
10:22. And they said: “Cornelius, a centurion, a just and God-fearing man, who has good testimony from the entire nation of the Jews, received a message from a holy Angel to summon you to his house and to listen to words from you.”
10:22. And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: "Одобряемый всем народом иудейским...", на который, очевидно, падала значительная доля милостей доброго Корнилия, подобного в этом отношении другому известному евангельскому Капернаумскому сотнику.

"Послушать речей твоих..." - akousai rhmata para sou..." - "слышати глаголы от тебе..." - выслушать от тебя речи, т. е. твою проповедь, которая должна научить меня, что надлежит мне сделать для спасения.
Adam Clarke: Commentary on the Bible - 1831
10:22: Cornelius the centurion, etc. - They gave him the simple relation which they had received from their master. For the character of Cornelius, see the comment on Act 10:2 (note).
To hear words of thee - But of what kind they could not as yet tell.
Albert Barnes: Notes on the Bible - 1834
10:22: To hear words of thee - To be instructed by thee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:22: Cornelius: Act 10:1-5
a just: Act 24:15; Hos 14:9; Hab 2:4; Mat 1:19; Mar 6:20; Luk 2:25, Luk 23:50; Rom 1:17; Heb 10:38, Heb 12:23
of good: Act 6:3, Act 22:12; Luk 7:4, Luk 7:5; Ti1 3:7; Heb 11:2; Jo3 1:12
and to: Act 10:6, Act 10:33, Act 11:14; Joh 5:24, Joh 6:63, Joh 6:68, Joh 13:20, Joh 17:8, Joh 17:20; Rom 10:17, Rom 10:18; Co2 5:18; Pe2 3:2
John Gill
10:22 And they said, Cornelius, the centurion,.... A certain person, by name Cornelius, a Roman or Italian, as his name shows, and by office a "centurion", that was over an hundred soldiers: a just man; before God, and in his sight, through the imputation of Christ's righteousness to him; and who was a new man, created in righteousness and true holiness; and lived soberly, righteously, and godly, and did justice between man and man; and so was just in the sight of men, which was very rare in a Gentile, and in a soldier:
and one that feareth God; the true God, the God of Israel, and worshipped him, both internally and externally; for both sorts of worship are included in the fear of God:
and of good report among all the nation of the Jews; that knew any thing of him, especially at Caesarea, where many Jews, and even many of their most celebrated doctors lived: and this is the rather observed, to induce Peter, a Jew, to go along with them to him, since his character was so very good, and he was in so much credit and esteem with the people; for he must be something extraordinary to have their good word, who had such an abhorrence of uncircumcised Gentiles in general: this man, they add,
was warned from God by an holy angel to send for thee into his house; they intimate hereby, that he did not send for him of himself, he was not led to it by any fancy of his own, or any curiosity in him; nor should he have presumed to have used such freedom with Peter, but that he had some instructions from God himself, who had sent an holy angel to him, and had ordered him to send men to Joppa, and fetch Peter from thence to his house, for the end next mentioned:
and to hear words of thee: the doctrines of the Gospel, and the ordinances of it: that being taught by the one, he and his might submit to the other.
Robert Jamieson, A. R. Fausset and David Brown
10:22 they said, Cornelius . . . a just man, &c.--fine testimony this from his own servants.
of good report among all the nation of the Jews--specified, no doubt, to conciliate the favorable regard of the Jewish apostle.
to hear words of thee--(See on Acts 11:14).
10:2310:23: Կոչեաց զնոսա ՚ի ներքս՝ եւ առ ի՛ւր ագոյց։ Եւ ՚ի վաղիւ անդր յարուցեալ Պետրոս գնա՛ց ընդ նոսա. եւ ոմանք յեղբարց անտի որ ՚ի Յոպպէ էին՝ եկի՛ն ընդ նմա[2355]։ [2355] Օրինակ մի. Կոչեաց զնա ՚ի ներքս... եկին ընդ նոսա։
23. Նա ներս կանչեց նրանց եւ իր մօտ օթեւան տուեց: Յաջորդ օրը Պետրոսը վեր կացաւ գնաց նրանց հետ. Յոպպէում գտնուող եղբայրներից ոմանք եւս նրա հետ գնացին:
23 Այն ատեն ներս կանչեց զանոնք եւ իր քով վար դրաւ։Հետեւեալ օրը Պետրոս ելաւ անոնց հետ գնաց եւ Յոպպէէն քանի մը եղբայրներ ալ իրեն հետ գացին։
Կոչեաց զնոսա ի ներքս եւ առ իւր ագոյց: Եւ ի վաղիւ անդր յարուցեալ Պետրոս գնաց ընդ նոսա, եւ ոմանք յեղբարց անտի որ ի Յոպպէ էին` եկին ընդ նմա:

10:23: Կոչեաց զնոսա ՚ի ներքս՝ եւ առ ի՛ւր ագոյց։ Եւ ՚ի վաղիւ անդր յարուցեալ Պետրոս գնա՛ց ընդ նոսա. եւ ոմանք յեղբարց անտի որ ՚ի Յոպպէ էին՝ եկի՛ն ընդ նմա[2355]։
[2355] Օրինակ մի. Կոչեաց զնա ՚ի ներքս... եկին ընդ նոսա։
23. Նա ներս կանչեց նրանց եւ իր մօտ օթեւան տուեց: Յաջորդ օրը Պետրոսը վեր կացաւ գնաց նրանց հետ. Յոպպէում գտնուող եղբայրներից ոմանք եւս նրա հետ գնացին:
23 Այն ատեն ներս կանչեց զանոնք եւ իր քով վար դրաւ։
Հետեւեալ օրը Պետրոս ելաւ անոնց հետ գնաց եւ Յոպպէէն քանի մը եղբայրներ ալ իրեն հետ գացին։
zohrab-1805▾ eastern-1994▾ western am▾
10:2323: Тогда Петр, пригласив их, угостил. А на другой день, встав, пошел с ними, и некоторые из братий Иоппийских пошли с ним.
10:23  εἰσκαλεσάμενος οὗν αὐτοὺς ἐξένισεν. τῇ δὲ ἐπαύριον ἀναστὰς ἐξῆλθεν σὺν αὐτοῖς, καί τινες τῶν ἀδελφῶν τῶν ἀπὸ ἰόππης συνῆλθον αὐτῶ.
10:23. εἰσκαλεσάμενος ( Having-called-into-unto ) οὖν (accordingly) αὐτοὺς (to-them) ἐξένισεν. (it-guested-to) Τῇ (Unto-the-one) δὲ (moreover) ἐπαύριον (upon-to-morrow) ἀναστὰς (having-had-stood-up) ἐξῆλθεν (it-had-came-out) σὺν (together) αὐτοῖς, (unto-them,"καί (and) τινες (ones) τῶν (of-the-ones) ἀδελφῶν ( of-brethrened ) τῶν (of-the-ones) ἀπὸ (off) Ἰόππης (of-an-Ioppe) συνῆλθαν (they-came-together) αὐτῷ. (unto-it)
10:23. introducens igitur eos recepit hospitio sequenti autem die surgens profectus est cum eis et quidam ex fratribus ab Ioppe comitati sunt eumThen bringing them in, he lodged them. And the day following, he arose and went with them: and some of the brethren from Joppe accompanied him.
23. So he called them in and lodged them. And on the morrow he arose and went forth with them, and certain of the brethren from Joppa accompanied him.
10:23. Therefore, leading them in, he received them as guests. Then, on following the day, rising up, he set out with them. And some of the brothers from Joppa accompanied him.
10:23. Then called he them in, and lodged [them]. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.
Then called he them in, and lodged [them]. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him:

23: Тогда Петр, пригласив их, угостил. А на другой день, встав, пошел с ними, и некоторые из братий Иоппийских пошли с ним.
10:23  εἰσκαλεσάμενος οὗν αὐτοὺς ἐξένισεν. τῇ δὲ ἐπαύριον ἀναστὰς ἐξῆλθεν σὺν αὐτοῖς, καί τινες τῶν ἀδελφῶν τῶν ἀπὸ ἰόππης συνῆλθον αὐτῶ.
10:23. introducens igitur eos recepit hospitio sequenti autem die surgens profectus est cum eis et quidam ex fratribus ab Ioppe comitati sunt eum
Then bringing them in, he lodged them. And the day following, he arose and went with them: and some of the brethren from Joppe accompanied him.
10:23. Therefore, leading them in, he received them as guests. Then, on following the day, rising up, he set out with them. And some of the brothers from Joppa accompanied him.
10:23. Then called he them in, and lodged [them]. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-24: "Некоторые из братий Иоппийских..." - т. е. из верующих г. Иоппии числом шесть, как видно из дальнейшего (XI:12).

Петр угощает посланных Корнилия, как нуждавшихся в отдыхе, и отправляется с ними лишь на другой день, вероятно, не рано, ибо в Кесарию они приходят лишь на следующий день, четвертый со дня видения, бывшего Корнилию (ст. 30).

"Созвав родственников своих и близких друзей", составивших целое довольно значительное общество (27: ст. ) людей, единомышленных с Корнилием, и вполне готовых вместе с этим уверовать во Христа по слову Петра. Это было первое общество чистых язычников, присоединившихся к христианству без всякого посредства иудейских культовых учреждений.
Adam Clarke: Commentary on the Bible - 1831
10:23: Then called he them in, etc. - They had already walked a long journey in a short time, and needed refreshment; and it was thought expedient they should rest that night with Simon the tanner.
Certain brethren from Joppa - They were six in number, as we learn from Act 11:12. It was necessary that there should be several witnesses of the important transactions which were about to take place; as on no slight evidence would even the converted Jews believe that repentance unto life, and the Holy Spirit, should be granted to the Gentiles.
Albert Barnes: Notes on the Bible - 1834
10:23: And lodged them - They remained with him through the night. Four days were occupied before Peter met Cornelius at Caesarea. On the first the angel appeared to Cornelius. On the second the messengers arrived at Joppa, Act 10:9. On the third, Peter returned with them, Act 10:23; and on the fourth they arrived at Caesarea, Act 10:24, Act 10:30.
And certain brethren - Some Christians. They were six in number, Act 11:12. It was usual for the early Christians to accompany the apostles in their journeys. See Rom 15:24; Act 15:3; Jo3 1:6; Co1 16:6, Co1 16:11. As this was an important event in the history of the church - the bearing of the gospel to a Gentile - it was more natural and proper that Peter should be attended with others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:23: and lodged: Gen 19:2, Gen 19:3, Gen 24:31, Gen 24:32; Jdg 19:19-21; Heb 13:2; Pe1 4:9
on: Act 10:29, Act 10:33; Ecc 9:10
and certain: Act 10:45, Act 9:38, Act 9:42, Act 11:12; Co2 8:21
John Gill
10:23 Then called he them in,.... Into Simon's house; not "into his own house", as the Ethiopic version adds; as yet they stood without, before the gate of the house; he took them in, no doubt, with the leave of Simon, his host, and set provisions before them, and lodged them that night:
and in the morning Peter went away with them; the next morning he set out with them towards Caesarea:
and certain brethren from Joppa accompanied him; there were six of them, as appears from Acts 11:12 these went with him, not only to bear him company, and out of respect to him; but to be witnesses of what might be seen, heard, said, or done, and for Peter, should there be any occasion for it, as there afterwards was.
Robert Jamieson, A. R. Fausset and David Brown
10:23 called them in and lodged them--thus partially anticipating this fellowship with Gentiles.
Peter went . . . with them, and certain brethren--six in number (Acts 11:12).
from Joppa--as witnesses of a transaction which Peter was prepared to believe pregnant with great consequences.
10:2410:24: Եւ ՚ի վաղիւ անդր՝ մտին ՚ի Կեսարիա. եւ Կոռնէլիոս մնա՛յր նոցա, կոչեցեալ զազգատոհմն իւր՝ եւ զկարեւո՛ր բարեկամսն[2356]։ գբ [2356] Ոմանք. Կոչեաց զազգատոհմս իւր... բարեկամս։
24. Հետեւեալ օրը մտան Կեսարիա: Եւ Կոռնելիոսը նրանց սպասում էր՝ կանչած լինելով իր ազգականներին եւ մտերիմ բարեկամներին:
24 Յաջորդ օրը Կեսարիա մտան։ Կոռնելիոս ալ իր ազգականները եւ մտերիմ բարեկամները կանչած՝ անոնց կը սպասէր։
Եւ ի վաղիւ անդր մտին ի Կեսարիա. եւ Կոռնելիոս մնայր նոցա, կոչեցեալ զազգատոհմն իւր եւ զկարեւոր բարեկամսն:

10:24: Եւ ՚ի վաղիւ անդր՝ մտին ՚ի Կեսարիա. եւ Կոռնէլիոս մնա՛յր նոցա, կոչեցեալ զազգատոհմն իւր՝ եւ զկարեւո՛ր բարեկամսն[2356]։ գբ
[2356] Ոմանք. Կոչեաց զազգատոհմս իւր... բարեկամս։
24. Հետեւեալ օրը մտան Կեսարիա: Եւ Կոռնելիոսը նրանց սպասում էր՝ կանչած լինելով իր ազգականներին եւ մտերիմ բարեկամներին:
24 Յաջորդ օրը Կեսարիա մտան։ Կոռնելիոս ալ իր ազգականները եւ մտերիմ բարեկամները կանչած՝ անոնց կը սպասէր։
zohrab-1805▾ eastern-1994▾ western am▾
10:2424: В следующий день пришли они в Кесарию. Корнилий же ожидал их, созвав родственников своих и близких друзей.
10:24  τῇ δὲ ἐπαύριον εἰσῆλθεν εἰς τὴν καισάρειαν· ὁ δὲ κορνήλιος ἦν προσδοκῶν αὐτούς, συγκαλεσάμενος τοὺς συγγενεῖς αὐτοῦ καὶ τοὺς ἀναγκαίους φίλους.
10:24. τῇ (Unto-the-one) δὲ (moreover) ἐπαύριον (upon-to-morrow) εἰσῆλθεν (it-had-came-into) εἰς (into) τὴν (to-the-one) Καισαρίαν: (to-a-Kaisaria) ὁ (the-one) δὲ (moreover) Κορνήλιος (a-Kornelios) ἦν (it-was) προσδοκῶν (toward-thinking-unto) αὐτοὺς (to-them) συνκαλεσάμενος ( having-called-together-unto ) τοὺς (to-the-ones) συγγενεῖς ( to-together-kindreded ) αὐτοῦ (of-it) καὶ (and) τοὺς (to-the-ones) ἀναγκαίους ( to-up-arm-belonged ) φίλους . ( to-cared )
10:24. altera autem die introivit Caesaream Cornelius vero expectabat illos convocatis cognatis suis et necessariis amicisAnd the morrow after, he entered into Caesarea. And Cornelius waited for them, having called together his kinsmen and special friends.
24. And on the morrow they entered into Caesarea. And Cornelius was waiting for them, having called together his kinsmen and his near friends.
10:24. And on the next day, he entered Caesarea. And truly, Cornelius was waiting for them, having called together his family and closest friends.
10:24. And the morrow after they entered into Caesarea. And Cornelius waited for them, and had called together his kinsmen and near friends.
And the morrow after they entered into Caesarea. And Cornelius waited for them, and had called together his kinsmen and near friends:

24: В следующий день пришли они в Кесарию. Корнилий же ожидал их, созвав родственников своих и близких друзей.
10:24  τῇ δὲ ἐπαύριον εἰσῆλθεν εἰς τὴν καισάρειαν· ὁ δὲ κορνήλιος ἦν προσδοκῶν αὐτούς, συγκαλεσάμενος τοὺς συγγενεῖς αὐτοῦ καὶ τοὺς ἀναγκαίους φίλους.
10:24. altera autem die introivit Caesaream Cornelius vero expectabat illos convocatis cognatis suis et necessariis amicis
And the morrow after, he entered into Caesarea. And Cornelius waited for them, having called together his kinsmen and special friends.
10:24. And on the next day, he entered Caesarea. And truly, Cornelius was waiting for them, having called together his family and closest friends.
10:24. And the morrow after they entered into Caesarea. And Cornelius waited for them, and had called together his kinsmen and near friends.
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
10:24: His kinsmen and near friends - Συγγενεις, His, relatives, and αναγκαιους φιλους , his necessary friends; but the Syriac makes αναγκαιους an epithet as well as συγγενεις, and thus the passage may be read, his kinsmen, his domestics, and his friends. It appears that he had collected the whole circle of his intimate acquaintance, that they also might profit by a revelation which he expected to come immediately from heaven; and these amounted to many persons; see Act 10:27.
Albert Barnes: Notes on the Bible - 1834
10:24: His kinsmen - His relatives, or the connections of his family. A man may often do vast good by calling his kindred and friends to hear the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:24: the morrow: Act 10:9
Caesarea: This city, once an obscure fortress called Strato's Tower, was built and superbly decorated by Herod the Great and called Cesarea, in honour of Augustus Cesar, to whom he dedicated it in the 28th year of his reign. It was situated on the shore of the Mediterranean, between Joppa and Dora, with a haven, rendered by Herod the most convenient on the coast. according to Ibn Idris and Abulfeda, 30 miles from Jaffa or Joppa, 32 from Ramlay, and 36 from Acco or Ptolemais; and, according to Josephus, 600 stadia, or 75 miles from Jerusalem, though the real distance is probably not more than 62 miles. Nothing now remains of the former splendour of Cesarea. the supposed sites of the ancient edifices are mere mounds of indefinable form; the waves wash the ruins of the mole, the tower, and the port; the whole of the surrounding country is a sandy desert; and not a creature except beasts of prey, resides within many miles of this silent desolation.
and had: Isa 2:3; Mic 4:2; Zac 3:10, Zac 8:20-23; Mat 9:9, Mat 9:10; Mar 5:19, Mar 5:20; Luk 5:29; Joh 1:41-49, Joh 4:28, Joh 4:29, Joh 1:1-3
John Gill
10:24 And the morrow after they entered into Caesarea,.... So that they were one day, and part of another, on their journey:
and Cornelius waited for them; he had an eager desire to hear the word from Peter's mouth; and was longing and looking for the coming of him, with the men he sent for him; and he and his family were in a waiting posture, and ready to hear the word, when the apostle of Christ should come: it would be well if this was always the case of the hearers of the word, to assemble before their ministers come; and be waiting for them, and in full expectation of them, and ready to receive them, and the words of grace which drop from their lips:
and had called together his kinsmen and near friends; or necessary ones: not only his relations according to the flesh, which might be in the Italian band, but his most familiar acquaintance, with whom he was in the strictest friendship; who may be called "necessary", as they are both by the Greeks and Romans, because they are often necessary for assistance and counsel: this shows the true grace of God in him, which wherever it is, puts a man on seeking after the spiritual and eternal welfare of all with whom he is concerned, and especially his relatives and friends.
John Wesley
10:24 Cornelius was waiting for them - Not engaging himself in any secular business during that solemn time, but being altogether intent on this one thing.
Robert Jamieson, A. R. Fausset and David Brown
10:24 Cornelius . . . called together his kinsmen and near friends--implying that he had been long enough at CÃ&brvbr;sarea to form relationships there and that he had intimate friends there whose presence he was not ashamed to invite to a religious meeting of the most solemn nature.
10:2510:25: Եւ եղեւ ՚ի մտանելն Պետրոսի, ընդ առա՛ջ եղեւ նմա Կոռնելիոս, անկեալ առ ոտսն նորա երկի՛ր պագանէր[2357]։ [2357] Ոմանք. Ընդ առաջ եղեւ նորա... եւ անկեալ առ ոտսն երկիրպագանէր նմա։
25. Եւ երբ Պետրոսը ներս մտաւ, Կոռնելիոսը նրան ընդառաջ ելաւ ու նրա ոտքերն ընկնելով երկրպագում էր:
25 Երբ Պետրոս ներս մտաւ, Կոռնելիոս անոր դէմ ելաւ ու անոր ոտքը իյնալով երկրպագութիւն կ’ընէր։
Եւ եղեւ ի մտանելն Պետրոսի` ընդ առաջ եղեւ նմա Կոռնելիոս, անկեալ առ ոտսն երկիր պագանէր:

10:25: Եւ եղեւ ՚ի մտանելն Պետրոսի, ընդ առա՛ջ եղեւ նմա Կոռնելիոս, անկեալ առ ոտսն նորա երկի՛ր պագանէր[2357]։
[2357] Ոմանք. Ընդ առաջ եղեւ նորա... եւ անկեալ առ ոտսն երկիրպագանէր նմա։
25. Եւ երբ Պետրոսը ներս մտաւ, Կոռնելիոսը նրան ընդառաջ ելաւ ու նրա ոտքերն ընկնելով երկրպագում էր:
25 Երբ Պետրոս ներս մտաւ, Կոռնելիոս անոր դէմ ելաւ ու անոր ոտքը իյնալով երկրպագութիւն կ’ընէր։
zohrab-1805▾ eastern-1994▾ western am▾
10:2525: Когда Петр входил, Корнилий встретил его и поклонился, пав к ногам его.
10:25  ὡς δὲ ἐγένετο τοῦ εἰσελθεῖν τὸν πέτρον, συναντήσας αὐτῶ ὁ κορνήλιος πεσὼν ἐπὶ τοὺς πόδας προσεκύνησεν.
10:25. Ὡς (As) δὲ (moreover) ἐγένετο ( it-had-became ) τοῦ (of-the-one) εἰσελθεῖν (to-have-had-came-into) τὸν (to-the-one) Πέτρον, (to-a-Petros,"συναντήσας (having-together-ever-a-oned-unto) αὐτῷ (unto-it,"ὁ (the-one) Κορνήλιος (a-Kornelios,"πεσὼν (having-had-fallen) ἐπὶ (upon) τοὺς (to-the-ones) πόδας (to-feet) προσεκύνησεν. (it-kissed-toward-unto)
10:25. et factum est cum introisset Petrus obvius ei Cornelius et procidens ad pedes adoravitAnd it came to pass that when Peter was come in, Cornelius came to meet him and falling at his feet adored.
25. And when it came to pass that Peter entered, Cornelius met him, and fell down at his feet, and worshipped him.
10:25. And it happened that, when Peter had entered, Cornelius went to meet him. And falling before his feet, he reverenced.
10:25. And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped [him].
And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped:

25: Когда Петр входил, Корнилий встретил его и поклонился, пав к ногам его.
10:25  ὡς δὲ ἐγένετο τοῦ εἰσελθεῖν τὸν πέτρον, συναντήσας αὐτῶ ὁ κορνήλιος πεσὼν ἐπὶ τοὺς πόδας προσεκύνησεν.
10:25. et factum est cum introisset Petrus obvius ei Cornelius et procidens ad pedes adoravit
And it came to pass that when Peter was come in, Cornelius came to meet him and falling at his feet adored.
10:25. And it happened that, when Peter had entered, Cornelius went to meet him. And falling before his feet, he reverenced.
10:25. And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped [him].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:25: Fell down at his feet, and worshipped him - As Peter's coming was announced by an angel, Cornelius might have supposed that Peter himself was an angel, and of a superior order; seeing he came to announce what the first angel was not employed to declare: it was, probably, in consequence of this thought that he prostrated himself before Peter, offering him the highest act of civil respect; for there was nothing in the act, as performed by Cornelius, which belonged to the worship of the true God. Prostrations to superiors were common in all Asiatic countries. The Codex Bezae, and the later Syriac in the margin reads this verse differently from all other MSS. and versions; thus, But as Peter drew nigh to Caesarea, one of the servants ran before, and told that he was come: then Cornelius leaped up, and met him, and, falling at his feet, he worshipped him. This is a very remarkable addition, and relates circumstances that we may naturally suppose did actually take place.
Albert Barnes: Notes on the Bible - 1834
10:25: Fell down at his feet - This was an act of profound regard for him as an ambassador of God. In Oriential countries it was usual for persons to prostrate themselves at length on the ground before men of rank and honor. "Worshipped him" This does not mean religious homage, but civil respect - the homage, or profound regard which was due to one in honor. See the notes on Mat 2:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:25: and fell: Act 14:11-13; Dan 2:30, Dan 2:46; Mat 8:2, Mat 14:33; Rev 19:10, Rev 22:8, Rev 22:9
Geneva 1599
10:25 (3) And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped [him].
(3) Religious adoration of worship is proper only to God: but civil worship is given to the ministers of the word, although not without danger.
John Gill
10:25 And as Peter was coming in,.... Not into the city of Caesarea, for his entrance there is mentioned before, but into the house of Cornelius:
Cornelius met him, and fell down at his feet; to testify his great affection for him, and reverence of him:
and worshipped him; not with a religious adoration, or with worship due to God; for that would have been contrary to his character as a devout man, and one that feared God; but with civil worship and respect, in which he might exceed just bounds, and therefore is reproved by Peter: nor could he take him for an angel of God, or for one sent immediately from heaven to him; for he had been informed who he was, and what he was, and from whence he came, and what he was to do.
Robert Jamieson, A. R. Fausset and David Brown
10:25 as Peter was coming in, Cornelius met him--a mark of the highest respect.
fell down at his feet, and worshipped him--In the East this way of showing respect was customary not only to kings, but to others occupying a superior station; but among the Greeks and Romans it was reserved for the gods. Peter, therefore, declines it as due to no mortal [GROTIUS]. "Those who claim to have succeeded Peter, have not imitated this part of his conduct" [ALFORD] (therein only verifying Th2 2:4, and compare Rev_ 19:10; Rev_ 22:9).
10:2610:26: Եւ Պետրոս կանգնեաց զնա՝ եւ ասէ. Յո՛տն կաց՝ եւ ե՛ս ինքն մա՛րդ եմ։
26. Պետրոսը կանգնեցրեց նրան ու ասաց. «Ոտքի՛ ելիր, ես ինքս էլ մարդ եմ»:
26 Բայց Պետրոս զանիկա կանգնեցուց ու ըսաւ. «Ելիր կայնէ՛, ես ինքս ալ մարդ եմ»։
Եւ Պետրոս կանգնեաց զնա եւ ասէ. Յոտն կաց, եւ ես ինքն մարդ եմ:

10:26: Եւ Պետրոս կանգնեաց զնա՝ եւ ասէ. Յո՛տն կաց՝ եւ ե՛ս ինքն մա՛րդ եմ։
26. Պետրոսը կանգնեցրեց նրան ու ասաց. «Ոտքի՛ ելիր, ես ինքս էլ մարդ եմ»:
26 Բայց Պետրոս զանիկա կանգնեցուց ու ըսաւ. «Ելիր կայնէ՛, ես ինքս ալ մարդ եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2626: Петр же поднял его, говоря: встань; я тоже человек.
10:26  ὁ δὲ πέτρος ἤγειρεν αὐτὸν λέγων, ἀνάστηθι· καὶ ἐγὼ αὐτὸς ἄνθρωπός εἰμι.
10:26. ὁ (The-one) δὲ (moreover) Πέτρος (a-Petros) ἤγειρεν (it-roused) αὐτὸν (to-it) λέγων (forthing,"Ἀνάστηθι: (Thou-should-have-had-stood-up) καὶ (and) ἐγὼ (I) αὐτὸς (it) ἄνθρωπός (a-mankind) εἰμι. (I-be)
10:26. Petrus vero levavit eum dicens surge et ego ipse homo sumBut Peter lifted him up, saying: Arise: I myself also am a man.
26. But Peter raised him up, saying, Stand up; I myself also am a man.
10:26. Yet truly, Peter, lifting him up, said: “Rise up, for I also am only a man.”
10:26. But Peter took him up, saying, Stand up; I myself also am a man.
But Peter took him up, saying, Stand up; I myself also am a man:

26: Петр же поднял его, говоря: встань; я тоже человек.
10:26  ὁ δὲ πέτρος ἤγειρεν αὐτὸν λέγων, ἀνάστηθι· καὶ ἐγὼ αὐτὸς ἄνθρωπός εἰμι.
10:26. Petrus vero levavit eum dicens surge et ego ipse homo sum
But Peter lifted him up, saying: Arise: I myself also am a man.
10:26. Yet truly, Peter, lifting him up, said: “Rise up, for I also am only a man.”
10:26. But Peter took him up, saying, Stand up; I myself also am a man.
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
26: Петр отстраняет преклонение пред ним Корнилия не только по смирению, но и уловив в этом преклонении почесть, воздаваемую Корнилием Петру, как какому-то воплощению высшей силы, что было так свойственно языческим представлениям о богах в образе человеческом (XIV:11).
Adam Clarke: Commentary on the Bible - 1831
10:26: I myself also am a man - "I am not an angel; I am come to you simply, on the part of God, to deliver to you the doctrine of eternal life."
Albert Barnes: Notes on the Bible - 1834
10:26: Stand up ... - This does not imply that Peter supposed that Cornelius intended to do him religious Rev_erence. It was practically saying to him, "I am nothing more than a man as thou art, and pretend to no right to such profound respects as these, but am ready in civil life to show thee all the respect that is due" (Doddridge).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:26: Stand: Act 14:14, Act 14:15; Isa 42:8, Isa 48:13; Mat 4:10; Th2 2:3, Th2 2:4; Rev 13:8, Rev 19:10, Rev 22:9
John Gill
10:26 But Peter took him up,.... As he lay at his feet, and lifted him up and set him on his legs:
saying, stand up; and continue in this posture:
I myself also am a man; a mortal man, a man of like passions with others, no better than others by nature: and it was by grace, and not any merit of his own, that he was a believer in Christ, and an apostle of his; and therefore he chose not to have any distinguishing homage and respect paid to him, and especially in any excessive and extravagant way; which though not designed, might carry in it a suggestion, as if he was more than a man.
John Wesley
10:26 I myself also am a man - And not God, who alone ought to be worshipped, Mt 4:10. Have all his pretended successors attended to this?
10:2710:27: Եւ խօսելով ընդ նմա եմուտ ՚ի ներքս. եւ գտանէր անդ ժողովեա՛լ զբազումս[2358]։ [2358] Ոմանք. Ընդ նոսա եմուտ... եւ գտանէ անդ... բազումս։
27. Եւ նրա հետ խօսելով՝ ներս մտաւ ու այնտեղ շատերին հաւաքուած գտաւ:
27 Եւ անոր հետ խօսակցելով ներս մտաւ։ Հոն շատ մարդիկ հաւաքուած էին։
Եւ խօսելով ընդ նմա եմուտ ի ներքս. եւ գտանէր անդ ժողովեալ զբազումս:

10:27: Եւ խօսելով ընդ նմա եմուտ ՚ի ներքս. եւ գտանէր անդ ժողովեա՛լ զբազումս[2358]։
[2358] Ոմանք. Ընդ նոսա եմուտ... եւ գտանէ անդ... բազումս։
27. Եւ նրա հետ խօսելով՝ ներս մտաւ ու այնտեղ շատերին հաւաքուած գտաւ:
27 Եւ անոր հետ խօսակցելով ներս մտաւ։ Հոն շատ մարդիկ հաւաքուած էին։
zohrab-1805▾ eastern-1994▾ western am▾
10:2727: И, беседуя с ним, вошел [в дом], и нашел многих собравшихся.
10:27  καὶ συνομιλῶν αὐτῶ εἰσῆλθεν, καὶ εὑρίσκει συνεληλυθότας πολλούς,
10:27. καὶ (And) συνομιλῶν (communing-along-together-unto) αὐτῷ (unto-it) εἰσῆλθεν, (it-had-came-into,"καὶ (and) εὑρίσκει (it-findeth) συνεληλυθότας ( to-having-had-come-to-come-together ) πολλούς , ( to-much )
10:27. et loquens cum illo intravit et invenit multos qui convenerantAnd talking with him, he went in and found many that were come together.
27. And as he talked with him, he went in, and findeth many come together:
10:27. And speaking with him, he entered, and he found many who had gathered together.
10:27. And as he talked with him, he went in, and found many that were come together.
And as he talked with him, he went in, and found many that were come together:

27: И, беседуя с ним, вошел [в дом], и нашел многих собравшихся.
10:27  καὶ συνομιλῶν αὐτῶ εἰσῆλθεν, καὶ εὑρίσκει συνεληλυθότας πολλούς,
10:27. et loquens cum illo intravit et invenit multos qui convenerant
And talking with him, he went in and found many that were come together.
10:27. And speaking with him, he entered, and he found many who had gathered together.
10:27. And as he talked with him, he went in, and found many that were come together.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:27: And as he talked with him - Cornelius had met Peter at some short distance from his house, and they conversed together till they went in.
Albert Barnes: Notes on the Bible - 1834
10:27: And as he talked with him - He probably met him at the door, or at a small distance from the house. It was an expression of joy thus to go out to meet him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:27: and found: Act 10:24, Act 14:27; Joh 4:35; Co1 16:9; Co2 2:12; Col 4:3
John Gill
10:27 And as he talked with him,.... About the excessive respect he showed him, and his own infirmity and frailty, and unworthiness, as a creature:
he went in; to Cornelius's house, at the door, and through the porch, to some interior room and apartment in it:
and found many that were come together; besides his family, many of his relations and intimate friends, whom he had got together on this occasion, that they might receive some advantage, as well as himself.
10:2810:28: Եւ ասէ ցնոսա. Դուք ինքնի՛ն գիտէք՝ ո՞րպէս անմարթ է առն Հրէի հպե՛լ կամ մերձենա՛լ առ այլազգի. եւ ինձ Աստուած եցոյց՝ մի՛ զոք խառնակ կամ անսուրբ ասել ՚ի մարդկանէ[2359]։ [2359] Ոսկան. Առ այլազգիս։
28. Նրանց ասաց. «Դուք ինքներդ գիտէք, թէ ինչպէս կարելի չէ հրեայ մարդու համար օտարազգու հետ շփուել կամ նրան մօտենալ. բայց Աստուած ինձ ցոյց տուեց, որ մարդկանցից ոչ մէկին չպէտք է պիղծ կամ անմաքուր համարեմ.
28 Եւ ըսաւ անոնց. «Դուք գիտէք թէ օրինաւոր բան չէ Հրեայ մարդու մը օտարազգիի մը հետ հաղորդակցութիւն ընելը կամ անոր մօտենալը. բայց Աստուած ինծի ցուցուց, որ ոեւէ մարդու պիղծ կամ անմաքուր չըսեմ։
Եւ ասէ ցնոսա. Դուք ինքնին գիտէք ո՛րպէս անմարթ է առն Հրէի հպել կամ մերձենալ առ այլազգի. եւ ինձ Աստուած եցոյց մի՛ զոք խառնակ կամ անսուրբ ասել ի մարդկանէ:

10:28: Եւ ասէ ցնոսա. Դուք ինքնի՛ն գիտէք՝ ո՞րպէս անմարթ է առն Հրէի հպե՛լ կամ մերձենա՛լ առ այլազգի. եւ ինձ Աստուած եցոյց՝ մի՛ զոք խառնակ կամ անսուրբ ասել ՚ի մարդկանէ[2359]։
[2359] Ոսկան. Առ այլազգիս։
28. Նրանց ասաց. «Դուք ինքներդ գիտէք, թէ ինչպէս կարելի չէ հրեայ մարդու համար օտարազգու հետ շփուել կամ նրան մօտենալ. բայց Աստուած ինձ ցոյց տուեց, որ մարդկանցից ոչ մէկին չպէտք է պիղծ կամ անմաքուր համարեմ.
28 Եւ ըսաւ անոնց. «Դուք գիտէք թէ օրինաւոր բան չէ Հրեայ մարդու մը օտարազգիի մը հետ հաղորդակցութիւն ընելը կամ անոր մօտենալը. բայց Աստուած ինծի ցուցուց, որ ոեւէ մարդու պիղծ կամ անմաքուր չըսեմ։
zohrab-1805▾ eastern-1994▾ western am▾
10:2828: И сказал им: вы знаете, что Иудею возбранено сообщаться или сближаться с иноплеменником; но мне Бог открыл, чтобы я не почитал ни одного человека скверным или нечистым.
10:28  ἔφη τε πρὸς αὐτούς, ὑμεῖς ἐπίστασθε ὡς ἀθέμιτόν ἐστιν ἀνδρὶ ἰουδαίῳ κολλᾶσθαι ἢ προσέρχεσθαι ἀλλοφύλῳ· κἀμοὶ ὁ θεὸς ἔδειξεν μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄνθρωπον·
10:28. ἔφη (it-was-declaring) τε (also) πρὸς (toward) αὐτούς (to-them,"Ὑμεῖς (Ye) ἐπίστασθε ( ye-stand-upon ) ὡς (as) ἀθέμιτόν (un-allowed) ἐστιν (it-be) ἀνδρὶ (unto-a-man) Ἰουδαίῳ (unto-Iouda-belonged) κολλᾶσθαι (to-be-cohered-unto) ἢ (or) προσέρχεσθαι ( to-come-toward ) ἀλλοφύλῳ: (unto-other-tribed) κἀμοὶ (unto-and-I) ὁ (the-one) θεὸς (a-Deity) ἔδειξεν (it-showed) μηδένα (to-lest-moreover-one) κοινὸν (to-commoned) ἢ (or) ἀκάθαρτον (to-un-cleansable) λέγειν (to-forth) ἄνθρωπον: (to-a-mankind)
10:28. dixitque ad illos vos scitis quomodo abominatum sit viro iudaeo coniungi aut accedere ad alienigenam et mihi ostendit Deus neminem communem aut inmundum dicere hominemAnd he said to them: you know how abominable it is for a man that is a Jew to keep company or to come unto one of another nation: but God hath shewed to me, to call no man common or unclean.
28. and he said unto them, Ye yourselves know how that it is an unlawful thing for a man that is a Jew to join himself or come unto one of another nation; and unto me hath God shewed that I should not call any man common or unclean:
10:28. And he said to them: “You know how abominable it would be for a Jewish man to be joined with, or to be added to, a foreign people. But God has revealed to me to call no man common or unclean.
10:28. And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.
And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean:

28: И сказал им: вы знаете, что Иудею возбранено сообщаться или сближаться с иноплеменником; но мне Бог открыл, чтобы я не почитал ни одного человека скверным или нечистым.
10:28  ἔφη τε πρὸς αὐτούς, ὑμεῖς ἐπίστασθε ὡς ἀθέμιτόν ἐστιν ἀνδρὶ ἰουδαίῳ κολλᾶσθαι ἢ προσέρχεσθαι ἀλλοφύλῳ· κἀμοὶ ὁ θεὸς ἔδειξεν μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄνθρωπον·
10:28. dixitque ad illos vos scitis quomodo abominatum sit viro iudaeo coniungi aut accedere ad alienigenam et mihi ostendit Deus neminem communem aut inmundum dicere hominem
And he said to them: you know how abominable it is for a man that is a Jew to keep company or to come unto one of another nation: but God hath shewed to me, to call no man common or unclean.
10:28. And he said to them: “You know how abominable it would be for a Jewish man to be joined with, or to be added to, a foreign people. But God has revealed to me to call no man common or unclean.
10:28. And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.
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
28: О возбранении еврею сообщаться с иноплеменником (= язычником) в законе Моисеевом, собственно, не говорится; это - мелочная строгость позднейшего раввинства, под влиянием фарисейства, развившего до такой щепетильности идею святости избранного народа. Благодаря известному влиянию фарисейских воззрений на народ, означенный взгляд на отношения к язычникам немедленно получил значение общего обычая и твердо установившегося правила - закона, что отражается и в образе действий первоверховного из апостолов.

"Чтоб я не почитал ни одного человека скверным или нечистым..." - в смысле вышеуказанных фарисейских воззрений и в смысле неспособности верою во Христа очищаться и освящаться, самостоятельно от иудейства и в одинаковой степени с ним.
Adam Clarke: Commentary on the Bible - 1831
10:28: Ye know how that it is an unlawful thing, etc. - He addressed the whole company, among whom, it appears, there were persons well acquainted with Jewish customs; probably some of them were Jewish proselytes.
But God hath showed me, etc. - He now began to understand the import of the vision which he saw at Joppa. A Gentile is not to be avoided because he is a Gentile; God is now taking down the partition wall which separated them from the Jews.
Albert Barnes: Notes on the Bible - 1834
10:28: It is an unlawful thing - This was not explicitly enjoined by Moses, but it seemed to be implied in his institutions, and was, at any rate, the common understanding of the Jews. The design was to keep them a separate people. To do this, Moses forbade alliances by contract, or marriage, with the surrounding nations, which were idolatrous. See Lev 18:24-30; Deu 7:3-12; compare Ezr 9:11-12. This command the Jews perverted, and explained it as referring to contact of all kinds, even to the exercise of friendly offices and commercial transactions. Compare Joh 4:9.
Of another nation - Greek: another tribe. It refers here to all who were not Jews.
God hath showed me - Compare Act 15:8-9. He had showed him by the vision, Act 10:11-12.
Any man common or unclean - See the notes on Act 10:14. That no man was to be regarded as excluded from the opportunity of salvation, or was to be despised and abhorred. The gospel was to be preached to all; the barrier between Jews and Gentiles was broken down, and all were to be regarded as capable of being saved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:28: that it: Act 11:2, Act 11:3, Act 22:21, Act 22:22; Joh 4:9, Joh 4:27, Joh 18:28; Gal 2:12-14
but: Act 10:15, Act 10:34, Act 11:9, Act 15:8, Act 15:9; Isa 65:5; Luk 18:11; Eph 3:6, Eph 3:7
John Gill
10:28 And he said unto them,.... The whole company that were met together, who were chiefly, if not altogether Gentiles:
ye know that it is an unlawful thing; what is forbidden by the law of Moses, Deut 7:2 and by the traditions of the elders, which carry the matter further than the law did, and made it very criminal:
for a man that is a Jew, to keep company with, or come unto one of another nation; besides entering into covenants and marriages with them, which were forbidden by the law, though they allowed of trade and commerce with the Gentiles, yet not any familiar conversation with them; it was prohibited to eat and drink any sort of liquor with them in their houses (h), nor might they walk with them in the streets, or on the road; says Maimonides (i),
"it is forbidden a Jew to unite himself to Gentiles, because they are suspected of shedding blood, and he may not join himself with them in the way; if he meets a Gentile in the way, he causes him to turn to the right hand; if they ascend by an ascent, or descend by a descent, the Israelite may not be below, and the Gentile above: but the Israelite must be above, and the Gentile below, lest he should fall upon him and kill him; and he may not go even with (or along side by him) lest he break his skull.''
Tit is said (k) of some Rabbins, that they saw a certain man coming;
"says R. Chiyah, let us be gone, perhaps this man is an idolatrous Gentile, or one of the people of the earth, and it is forbidden to join with him in the way.''
They looked upon the houses of Gentiles unclean, and therefore would not enter into them: See Gill on Jn 18:28.
yea they say (l), that:
"the court of a stranger (or Gentile) is as the habitation of a beast.''
Such an aversion was there in that people to all civil society with Gentiles: and so Apoltonius says of them (m), that
"they not only departed from the Romans, but from all men, living a separate life from others; nor did they communicate at table with others; neither in things sacred, nor in any ceremonies;''
and this was well known to Jews and Gentiles:
but God hath showed me; partly by the vision he had seen, and partly by discourse with the men that came from Cornelius to him; and by comparing the vision and their message to him together, he saw that he was not obliged to abide by the customs and laws of the Jews: but was showed, as he says,
that I should not call any man common or unclean; that is, in a ceremonial sense; for otherwise, all by nature are morally unclean; and none are pure, but such who are washed in the blood of Christ, and are justified by his righteousness, and sanctified by his Spirit: he saw there was now no difference between Jew and Gentile; that the one was not clean because of his circumcision, nor the other unclean on account of his uncircumcision, or to be avoided for that reason; that the Gospel was to be preached to all; and that every believer of whatsoever nation, was acceptable to God, and ought to be regarded by his ministers and people.
(h) Mitzvot Tora, pr neg. 143. (i) Hilchot Rotzeach, c. 12. sect. 7. (k) Zohar in Exod. fol. 21. 1. (l) T. Bab. Erubin, fol. 62. 2. (m) Philostrat. Vita Apollon. l. 5. c. 11.
John Wesley
10:28 But God hath showed me - He speaks sparingly to them of his former doubt, and his late vision.
Robert Jamieson, A. R. Fausset and David Brown
10:28 Ye know it is . . . unlawful . . . for . . . a Jew to keep company, or come unto one of another nation, &c.--There was no express prohibition to this effect, and to a Certain extent intercourse was certainly kept up. (See the Gospel history, towards the end). But intimate social fellowship was not practiced, as being adverse to the spirit of the law.
10:2910:29: Վասն այսորիկ եւ առանց ընդ բա՛նս ինչ ածելոյ եկի՛ կոչեցեալ. բայց արդ՝ հարցանեմ. Յի՞նչ պէտս կոչեցէք զիս[2360]։ [2360] Ոմանք. Վասն այնորիկ եւ ա՛՛։
29. դրա համար էլ առանց առարկութեան եկայ, երբ կանչուեցի: Բայց այժմ հարցնում եմ ձեզ՝ ի՞նչ բանի համար ինձ կանչեցիք»:
29 Անոր համար երբ ես կանչուեցայ, առանց դէմ խօսելու եկայ. բայց հիմա կը հարցնեմ, ի՞նչ բանի համար զիս կանչեցիք»։
Վասն այսորիկ եւ առանց ընդ բանս ինչ ածելոյ եկի կոչեցեալ. բայց արդ հարցանեմ. Յի՞նչ պէտս կոչեցէք զիս:

10:29: Վասն այսորիկ եւ առանց ընդ բա՛նս ինչ ածելոյ եկի՛ կոչեցեալ. բայց արդ՝ հարցանեմ. Յի՞նչ պէտս կոչեցէք զիս[2360]։
[2360] Ոմանք. Վասն այնորիկ եւ ա՛՛։
29. դրա համար էլ առանց առարկութեան եկայ, երբ կանչուեցի: Բայց այժմ հարցնում եմ ձեզ՝ ի՞նչ բանի համար ինձ կանչեցիք»:
29 Անոր համար երբ ես կանչուեցայ, առանց դէմ խօսելու եկայ. բայց հիմա կը հարցնեմ, ի՞նչ բանի համար զիս կանչեցիք»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2929: Посему я, будучи позван, и пришел беспрекословно. Итак спрашиваю: для какого дела вы призвали меня?
10:29  διὸ καὶ ἀναντιρρήτως ἦλθον μεταπεμφθείς. πυνθάνομαι οὗν τίνι λόγῳ μετεπέμψασθέ με;
10:29. διὸ (through-which) καὶ (and) ἀναντιρήτως (unto-un-ever-a-one-utterable) ἦλθον (I-had-came) μεταπεμφθείς. (having-been-dispatched-with) πυνθάνομαι ( I-ascertain ) οὖν (accordingly) τίνι (unto-what-one) λόγῳ (unto-a-forthee) μετεπέμψασθέ ( ye-dispatched-with ) με. (to-me)
10:29. propter quod sine dubitatione veni accersitus interrogo ergo quam ob causam accersistis meFor which cause, making no doubt, I came when I was sent for. I ask, therefore, for what cause you have sent for me?
29. wherefore also I came without gainsaying, when I was sent for. I ask therefore with what intent ye sent for me.
10:29. Because of this and without doubt, I came when summoned. Therefore, I ask you, for what reason have you summoned me?”
10:29. Therefore came I [unto you] without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?
Therefore came I [unto you] without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me:

29: Посему я, будучи позван, и пришел беспрекословно. Итак спрашиваю: для какого дела вы призвали меня?
10:29  διὸ καὶ ἀναντιρρήτως ἦλθον μεταπεμφθείς. πυνθάνομαι οὗν τίνι λόγῳ μετεπέμψασθέ με;
10:29. propter quod sine dubitatione veni accersitus interrogo ergo quam ob causam accersistis me
For which cause, making no doubt, I came when I was sent for. I ask, therefore, for what cause you have sent for me?
10:29. Because of this and without doubt, I came when summoned. Therefore, I ask you, for what reason have you summoned me?”
10:29. Therefore came I [unto you] without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?
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
29: "Итак спрашиваю, для какого дела вы призвали меня?" Петр отчасти уже слышал о цели его призвания. Теперь еще раз он хочет слышать из собственных уст Корнилия и предстоявших, "чтобы они сами исповедались и сделались правыми в вере". (Феофил., ср. Злат. ).

Апостол обращается при этом не к одному Корнилию, но и к прочим собравшимся, предполагая в них единомысленные намерения с Корнилием и понимая свое приглашение Корнилием как последовавшее от имени всех их.
Adam Clarke: Commentary on the Bible - 1831
10:29: I ask - for what intent ye have sent for me? - Peter had been informed of this by the servants of Cornelius, Act 10:22; but, as all the company might not have been informed of the circumstances, he, as it were, invites him to tell his story afresh, that his friends, etc., might be the better prepared to receive the truth, which he was about to dispense, in obedience to his Divine commission.
Albert Barnes: Notes on the Bible - 1834
10:29: Without gainsaying - without "saying anything against it"; without hesitation or reluctance.
I ask, therefore ... - The main design for which Cornelius had sent for him had been mentioned to Peter by the messenger, Act 10:22. But Peter now desired from his own lips a more particular statement of the considerations which had induced him to send for him.
For what intent - For what purpose or design.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:29: as soon: Act 10:19, Act 10:20; Psa 119:60; Pe1 3:15
I ask: Act 10:21
John Gill
10:29 Therefore came I unto you, without gainsaying,.... Readily and cheerfully, without objecting to it, or saying one word against it, or making any excuse to put it off:
as soon as I was sent for: he immediately consented to go, as soon as ever the messengers from Cornelius acquainted him with their message, being previously directed so to do by the Spirit of God; though he did not set out with them till the next day, it being more suitable and convenient:
I ask therefore for what intent ye have sent for me? this he said, not as ignorant of the true cause, for he had inquired of the messengers, who had informed him of the reason of it; but he was willing to have it from the mouth of Cornelius himself; not only for further confirmation's sake, but for order sake, to lead him on regularly to what he had to say.
John Wesley
10:29 I ask for what intent ye have sent for me? - St. Peter knew this already. But he puts Cornelius on telling the story, both that the rest might be informed, and Cornelius himself more impressed by the narration: the repetition of which, even as we read it, gives a new dignity and spirit to Peter's succeeding discourse,
Robert Jamieson, A. R. Fausset and David Brown
10:29 I ask therefore, &c.--The whole speech is full of dignity, the apostle seeing in the company before him a new brotherhood, into whose devout and inquiring minds he was divinely directed to pour the light of new truth.
10:3010:30: Եւ Կոռնելիոս ասէ. Յառաջ քան զչորս աւուրս մինչ ցա՛յս ժամ կայի յաղօթս յինն ժամն ՚ի տան իմում, եւ ահա՛ այր մի եկն եկաց առաջի իմ ՚ի հանդերձս սպիտակս, եւ ասէ[2361]. [2361] Օրինակ մի. Յաղօթս զինն ժամուն... առաջի իմ ՚ի կերպարանս լուսոյ, եւ ասէ։
30. Եւ Կոռնելիոսն ասաց. «Սրանից չորս օր առաջ, այս ժամին, մինչ ժամը երեքի աղօթքն էի անում իմ տանը, ահա սպիտակ զգեստներով մի մարդ եկաւ կանգնեց իմ առաջ ու ասաց.
30 Կոռնելիոս ալ ըսաւ. «Չորս օր առաջ մինչեւ այս ժամը ծոմ կը պահէի ու ժամը իննին տանս մէջ աղօթք կ’ընէի եւ ահա փայլուն հանդերձներով մարդ մը կայնեցաւ առջեւս ու ըսաւ.
Եւ Կոռնելիոս ասէ. Յառաջ քան զչորս աւուրս մինչ ցայս [49]ժամ կայի յաղօթս յինն ժամն ի տան իմում. եւ ահա այր մի եկն եկաց առաջի իմ ի հանդերձս սպիտակս, եւ ասէ:

10:30: Եւ Կոռնելիոս ասէ. Յառաջ քան զչորս աւուրս մինչ ցա՛յս ժամ կայի յաղօթս յինն ժամն ՚ի տան իմում, եւ ահա՛ այր մի եկն եկաց առաջի իմ ՚ի հանդերձս սպիտակս, եւ ասէ[2361].
[2361] Օրինակ մի. Յաղօթս զինն ժամուն... առաջի իմ ՚ի կերպարանս լուսոյ, եւ ասէ։
30. Եւ Կոռնելիոսն ասաց. «Սրանից չորս օր առաջ, այս ժամին, մինչ ժամը երեքի աղօթքն էի անում իմ տանը, ահա սպիտակ զգեստներով մի մարդ եկաւ կանգնեց իմ առաջ ու ասաց.
30 Կոռնելիոս ալ ըսաւ. «Չորս օր առաջ մինչեւ այս ժամը ծոմ կը պահէի ու ժամը իննին տանս մէջ աղօթք կ’ընէի եւ ահա փայլուն հանդերձներով մարդ մը կայնեցաւ առջեւս ու ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
10:3030: Корнилий сказал: четвертого дня я постился до теперешнего часа, и в девятом часу молился в своем доме, и вот, стал предо мною муж в светлой одежде,
10:30  καὶ ὁ κορνήλιος ἔφη, ἀπὸ τετάρτης ἡμέρας μέχρι ταύτης τῆς ὥρας ἤμην τὴν ἐνάτην προσευχόμενος ἐν τῶ οἴκῳ μου, καὶ ἰδοὺ ἀνὴρ ἔστη ἐνώπιόν μου ἐν ἐσθῆτι λαμπρᾷ
10:30. καὶ (And) ὁ (the-one) Κορνήλιος (a-Kornelios) ἔφη (it-was-declaring,"Ἀπὸ (Off) τετάρτης (of-fourth) ἡμέρας (of-a-day) μέχρι (unto-lest-whilst) ταύτης (of-the-one-this) τῆς (of-the-one) ὥρας (of-an-hour) ἤμην ( I-was ) τὴν (to-the-one) ἐνάτην (to-ninth) προσευχόμενος ( goodly-holding-toward ) ἐν (in) τῷ (unto-the-one) οἴκῳ (unto-a-house) μου, (of-me,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"ἀνὴρ (a-man) ἔστη (it-had-stood) ἐνώπιόν (in-looked) μου (of-me) ἐν (in) ἐσθῆτι (unto-a-cloth) λαμπρᾷ (unto-en-lamped,"
10:30. et Cornelius ait a nudius quartana die usque in hanc horam orans eram hora nona in domo mea et ecce vir stetit ante me in veste candida et aitAnd Cornelius said: Four days ago, unto this hour, I was praying in my house, at the ninth hour and behold a man stood before me in white apparel and said:
30. And Cornelius said, Four days ago, until this hour, I was keeping the ninth hour of prayer in my house; and behold, a man stood before me in bright apparel,
10:30. And Cornelius said: “It is now the fourth day, to this very hour, since I was praying in my house at the ninth hour, and behold, a man stood before me in a white vestment, and he said:
10:30. And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing,
And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing:

30: Корнилий сказал: четвертого дня я постился до теперешнего часа, и в девятом часу молился в своем доме, и вот, стал предо мною муж в светлой одежде,
10:30  καὶ ὁ κορνήλιος ἔφη, ἀπὸ τετάρτης ἡμέρας μέχρι ταύτης τῆς ὥρας ἤμην τὴν ἐνάτην προσευχόμενος ἐν τῶ οἴκῳ μου, καὶ ἰδοὺ ἀνὴρ ἔστη ἐνώπιόν μου ἐν ἐσθῆτι λαμπρᾷ
10:30. et Cornelius ait a nudius quartana die usque in hanc horam orans eram hora nona in domo mea et ecce vir stetit ante me in veste candida et ait
And Cornelius said: Four days ago, unto this hour, I was praying in my house, at the ninth hour and behold a man stood before me in white apparel and said:
10:30. And Cornelius said: “It is now the fourth day, to this very hour, since I was praying in my house at the ninth hour, and behold, a man stood before me in a white vestment, and he said:
10:30. And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing,
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
10:30: Four days ago I was fasting until this hour - It was then about three o'clock in the afternoon; and it appears that Cornelius had continued his fasts from three o'clock the preceding day to three o'clock the day following; not that he had fasted four days together, as some supposes for even if he did fast four days consecutively, he ate one meal on each day. It is however necessary to remark that the word νηϚευων, fasting is wanting in ABC, one other; the Coptic, Ethiopic, Armenian, and Vulgate; but it has not been omitted in any edition of the Greek Testament.
Albert Barnes: Notes on the Bible - 1834
10:30: Four days ago - See the notes on Act 10:23.
Until this hour - The ninth hour, or three o'clock, p. m. See Act 10:3.
A man - Called, in Act 10:3, an angel. He had the appearance of a man. Compare Mar 16:5.
In bright clothing - See the notes on Mat 28:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:30: Four: Act 10:7-9, Act 10:23, Act 10:24
I was: Act 10:3; Ezr 9:4, Ezr 9:5; Neh 9:1-3; Dan 9:20, Dan 9:21
behold: Act 1:10; Mat 28:3; Mar 16:6; Luk 24:4
Geneva 1599
10:30 And Cornelius said, Four days ago I was fasting until (m) this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing,
(m) He does not mean the very hour at the present time (as it was nine o'clock when he spoke to Peter), but the like, that is, about nine o'clock the other day.
John Gill
10:30 And Cornelius said,.... The Syriac version adds, "to him", to the apostle; the following he said, in a very submissive and humble manner:
four days ago I was fasting unto this hour; in the Greek text it is, "from the fourth day unto this hour I was fasting": which looks as if he had been fasting four days, and was still fasting at that hour; though the Vulgate Latin and Ethiopic versions leave out the phrase "I was fasting": but the sense which our version and others give is the truest; that four days ago, or reckoning four days back, Cornelius was fasting on that day, until such time in that day as now it was in this present day; and which perhaps might be the ninth hour, or three o'clock in the afternoon: the account of days exactly agrees; as soon as Cornelius had had the vision, he sends men to Joppa, which was one day; on the morrow they came to Joppa, which makes two days; Peter lodged them all night there, and the next day set out on the journey with them, so you have three days; and the day after that, which was the fourth, he entered into Caesarea, and came to Cornelius's house, where he now was:
and at the ninth hour I prayed in my house; which was one of the stated times of prayer; See Gill on Acts 3:1.
And behold a man stood before me in bright clothing; or "in a white garment", as the Vulgate Latin, Syriac, and Ethiopic versions read: which was an emblem of the excellency, glory, and purity of the angel, and of the divine majesty in him: he calls him a man, because he appeared in the form of one, as angels used to do.
John Wesley
10:30 Four days ago I was fasting - The first of these days he had the vision; the second his messengers came to Joppa; on the third, St. Peter set out; and on the fourth, came to Cesarea.
Robert Jamieson, A. R. Fausset and David Brown
10:30 Four days ago--the messengers being despatched on the first; on the second reaching Joppa (Acts 10:9); starting for CÃ&brvbr;sarea on the third; and on the fourth arriving.
10:3110:31: Կոռնելիէ, լսելի՛ եղեն աղօթք քո. եւ ողորմութիւնք քո յիշատակեցան առաջի Աստուծոյ[2362]։ [2362] Այլք. Յիշեցան առաջի Աստուծոյ։
31. «Կոռնելիո՛ս, քո աղօթքները լսելի եղան, եւ քո ողորմութիւնները յիշուեցին Աստծու առաջ:
31 ‘Կո՛ռնելիոս, քու աղօթքդ լսուեցաւ եւ քու ողորմութիւններդ Աստուծոյ առջեւ յիշուեցան.
Կոռնելիէ, լսելի եղեն աղօթք քո, եւ ողորմութիւնք քո յիշեցան առաջի Աստուծոյ:

10:31: Կոռնելիէ, լսելի՛ եղեն աղօթք քո. եւ ողորմութիւնք քո յիշատակեցան առաջի Աստուծոյ[2362]։
[2362] Այլք. Յիշեցան առաջի Աստուծոյ։
31. «Կոռնելիո՛ս, քո աղօթքները լսելի եղան, եւ քո ողորմութիւնները յիշուեցին Աստծու առաջ:
31 ‘Կո՛ռնելիոս, քու աղօթքդ լսուեցաւ եւ քու ողորմութիւններդ Աստուծոյ առջեւ յիշուեցան.
zohrab-1805▾ eastern-1994▾ western am▾
10:3131: и говорит: Корнилий! услышана молитва твоя, и милостыни твои воспомянулись пред Богом.
10:31  καὶ φησίν, κορνήλιε, εἰσηκούσθη σου ἡ προσευχὴ καὶ αἱ ἐλεημοσύναι σου ἐμνήσθησαν ἐνώπιον τοῦ θεοῦ.
10:31. καί (and) φησι (it-declareth,"Κορνήλιε, (Kornelios,"εἰσηκούσθη (it-was-heard-into) σου (of-thee) ἡ (the-one) προσευχὴ (a-goodly-holding-toward,"καὶ (and) αἱ (the-ones) ἐλεημοσύναι (compassionatenesses) σου (of-thee) ἐμνήσθησαν (they-were-memoried) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ: (of-a-Deity)
10:31. Corneli exaudita est oratio tua et elemosynae tuae commemoratae sunt in conspectu DeiCornelius, thy prayer is heard and thy alms are had in remembrance in the sight of God.
31. and saith, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God.
10:31. ‘Cornelius, your prayer has been heard and your almsgiving has been remembered in the sight of God.
10:31. And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God.
And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God:

31: и говорит: Корнилий! услышана молитва твоя, и милостыни твои воспомянулись пред Богом.
10:31  καὶ φησίν, κορνήλιε, εἰσηκούσθη σου ἡ προσευχὴ καὶ αἱ ἐλεημοσύναι σου ἐμνήσθησαν ἐνώπιον τοῦ θεοῦ.
10:31. Corneli exaudita est oratio tua et elemosynae tuae commemoratae sunt in conspectu Dei
Cornelius, thy prayer is heard and thy alms are had in remembrance in the sight of God.
10:31. ‘Cornelius, your prayer has been heard and your almsgiving has been remembered in the sight of God.
10:31. And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:31: Thy prayer is heard - See the note on Act 10:4. Cornelius prayed, fasted, and gave alms. It was in this way he looked for salvation; not to purchase it: a thought of this kind does not appear to have entered into his mind; but these were the means he used to get his soul brought to the knowledge of the truth. The reader must recollect that in the case of Cornelius there was no open vision; he used the light and power which God had already given; and behold how mightily God increased his gifts! He that hath, i.e., that uses what he has, shall receive; and no man can expect any increase of light or life, who does not improve the grace already given.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:31: thy: Isa 38:5; Dan 9:23, Dan 10:12; Luk 1:13
are: Act 10:4; Lev 2:2, Lev 2:9, Lev 5:12; Phi 4:18; Heb 6:10; Rev 5:8, Rev 8:3, Rev 8:4
Geneva 1599
10:31 (4) And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God.
(4) Cornelius' faith demonstrated itself by prayer and charity.
John Gill
10:31 And said, Cornelius, thy prayer is heard,.... What he was now particularly making to God, as well as others he had before put up to him:
and thine alms are had in remembrance in the sight of God; See Gill on Acts 10:4.
John Wesley
10:31 Thy prayer is heard - Doubtless he had been praying for instruction, how to worship God in the most acceptable manner.
10:3210:32: Եւ արդ՝ յղեա՛ արս ՚ի Յոպպէ, եւ կոչեա՛ զՍիմոն՝ որ կոչեցեալն է Պետրոս. սա՝ մտեա՛լ է ՚ի տան Սիմոնի որումն խաղախորդի մերձ ՚ի ծով. որ եկեսցէ եւ խօսեսցի՛ ընդ քեզ[2363]։ [2363] Յայլս պակասի. Յղեա՛ արս ՚ի Յոպ՛՛։ Ոմանք. ԶՍիմոն զկոչեցեալն Պետրոս, նա մտեալ է ՚ի տուն ուրեմն Սիմովնի. կամ՝ Սիմոնի ումեմն խա՛՛... եւ խօսեսցի բանս ընդ քեզ։
32. Արդ, մարդ ուղարկի՛ր Յոպպէ եւ կանչի՛ր Սիմոնին, որ Պետրոս է կոչւում. նա օթեւանել է կաշեգործ ոմն Սիմոնի տանը, ծովի մօտ: Նա կը գայ եւ կը խօսի քեզ հետ»[24]:[24] Յուն. լաւ բն. չունեն այս վերջին նախադասութիւնը:
32 Ուստի մարդ ղրկէ Յոպպէ ու կանչէ Սիմոնը, որ Պետրոս ալ կ’ըսուի, անիկա ծովուն մօտ Սիմոն անունով կաշի բանողի մը տանը մէջ իբրեւ հիւր կը կենայ, երբ գայ, քեզի պիտի խօսի’։
եւ արդ յղեա ի Յոպպէ եւ կոչեա զՍիմովն որ կոչեցեալն է Պետրոս. սա մտեալ է ի տուն Սիմոնվի որումն խաղախորդի մերձ ի ծովն. [50]որ եկեսցէ եւ խօսեսցի ընդ քեզ:

10:32: Եւ արդ՝ յղեա՛ արս ՚ի Յոպպէ, եւ կոչեա՛ զՍիմոն՝ որ կոչեցեալն է Պետրոս. սա՝ մտեա՛լ է ՚ի տան Սիմոնի որումն խաղախորդի մերձ ՚ի ծով. որ եկեսցէ եւ խօսեսցի՛ ընդ քեզ[2363]։
[2363] Յայլս պակասի. Յղեա՛ արս ՚ի Յոպ՛՛։ Ոմանք. ԶՍիմոն զկոչեցեալն Պետրոս, նա մտեալ է ՚ի տուն ուրեմն Սիմովնի. կամ՝ Սիմոնի ումեմն խա՛՛... եւ խօսեսցի բանս ընդ քեզ։
32. Արդ, մարդ ուղարկի՛ր Յոպպէ եւ կանչի՛ր Սիմոնին, որ Պետրոս է կոչւում. նա օթեւանել է կաշեգործ ոմն Սիմոնի տանը, ծովի մօտ: Նա կը գայ եւ կը խօսի քեզ հետ»[24]:
[24] Յուն. լաւ բն. չունեն այս վերջին նախադասութիւնը:
32 Ուստի մարդ ղրկէ Յոպպէ ու կանչէ Սիմոնը, որ Պետրոս ալ կ’ըսուի, անիկա ծովուն մօտ Սիմոն անունով կաշի բանողի մը տանը մէջ իբրեւ հիւր կը կենայ, երբ գայ, քեզի պիտի խօսի’։
zohrab-1805▾ eastern-1994▾ western am▾
10:3232: Итак пошли в Иоппию и призови Симона, называемого Петром; он гостит в доме кожевника Симона при море; он придет и скажет тебе.
10:32  πέμψον οὗν εἰς ἰόππην καὶ μετακάλεσαι σίμωνα ὃς ἐπικαλεῖται πέτρος· οὖτος ξενίζεται ἐν οἰκίᾳ σίμωνος βυρσέως παρὰ θάλασσαν.
10:32. πέμψον (thou-should-have-dispatched) οὖν (accordingly) εἰς (into) Ἰόππην (to-an-Ioppe) καὶ (and) μετακάλεσαι ( thou-should-have-called-with-unto ) Σίμωνα (to-a-Simon) ὃς (which) ἐπικαλεῖται (it-be-called-upon-unto) Πέτρος: (a-Petros) οὗτος (the-one-this) ξενίζεται (it-be-guested-to) ἐν (in) οἰκίᾳ (unto-a-housing-unto) Σίμωνος (of-a-Simon) βυρσέως (of-an-oxer-of) παρὰ (beside) θάλασσαν. (to-a-sea)
10:32. mitte ergo in Ioppen et accersi Simonem qui cognominatur Petrus hic hospitatur in domo Simonis coriarii iuxta mareSend therefore to Joppe: and call hither Simon, who is surnamed Peter. He lodgeth in the house of Simon a tanner, by the sea side.
32. Send therefore to Joppa, and call unto thee Simon, who is surnamed Peter; he lodgeth in the house of Simon a tanner, by the sea side.
10:32. Therefore, send to Joppa and summon Simon, who is surnamed Peter. This man is a guest in the house of Simon, a tanner, near the sea.’
10:32. Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of [one] Simon a tanner by the sea side: who, when he cometh, shall speak unto thee.
Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of [one] Simon a tanner by the sea side: who, when he cometh, shall speak unto thee:

32: Итак пошли в Иоппию и призови Симона, называемого Петром; он гостит в доме кожевника Симона при море; он придет и скажет тебе.
10:32  πέμψον οὗν εἰς ἰόππην καὶ μετακάλεσαι σίμωνα ὃς ἐπικαλεῖται πέτρος· οὖτος ξενίζεται ἐν οἰκίᾳ σίμωνος βυρσέως παρὰ θάλασσαν.
10:32. mitte ergo in Ioppen et accersi Simonem qui cognominatur Petrus hic hospitatur in domo Simonis coriarii iuxta mare
Send therefore to Joppe: and call hither Simon, who is surnamed Peter. He lodgeth in the house of Simon a tanner, by the sea side.
10:32. Therefore, send to Joppa and summon Simon, who is surnamed Peter. This man is a guest in the house of Simon, a tanner, near the sea.’
10:32. Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of [one] Simon a tanner by the sea side: who, when he cometh, shall speak unto thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:32: therefore: Act 10:5-8
Geneva 1599
10:32 (5) Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of [one] Simon a tanner by the sea side: who, when he cometh, shall speak unto thee.
(5) As faith comes by hearing, so it is nourished and grows up by the same.
John Gill
10:32 Send therefore to Joppa,.... See Gill on Acts 10:5, Acts 10:6.
who when he cometh shall speak unto thee, is left out in the Alexandrian copy, and in the Vulgate Latin, and Ethiopic versions, but agrees with Acts 10:6.
10:3310:33: Եւ ես իսկեւի՛սկ՝ յղեցի՛ առ քեզ. դու բարւո՛ք արարեր զի եկիր. արդ՝ ամենեքեան մեք առաջի Աստուծո՛յ կամք, լսե՛լ զամենայն որ հրամայեալ է քեզ ՚ի Տեառնէ[2364]։ [2364] Ոսկան. Վաղվաղակի ուրեմն առաքեցի առ քեզ. եւ դու բարւոք... առաջի քո կամք։ Ոմանք. Զի եկիրդ... զամենայն զոր հրա՛՛։
33. Եւ ես իսկոյն մարդ ուղարկեցի քեզ մօտ. դու լաւ արեցիր, որ եկար: Այժմ մենք բոլորս կանգնած ենք Աստծու առաջ՝ լսելու այն ամէնը, ինչ քեզ հրամայուած է Տիրոջից»:
33 Ուստի անմիջապէս մարդիկ ղրկեցի քեզի, դուն ալ աղէկ ըրիր որ եկար եւ հիմա մենք ամէնքս Աստուծոյ առջեւ կեցեր ենք՝ լսելու այն ամէն բաները, որոնք Աստուծմէ հրամայուած են քեզի»։
Եւ ես իսկ եւ իսկ յղեցի առ քեզ, դու բարւոք արարեր զի եկիր. արդ ամենեքին մեք առաջի Աստուծոյ կամք լսել զամենայն, որ հրամայեալ է քեզ ի Տեառնէ:

10:33: Եւ ես իսկեւի՛սկ՝ յղեցի՛ առ քեզ. դու բարւո՛ք արարեր զի եկիր. արդ՝ ամենեքեան մեք առաջի Աստուծո՛յ կամք, լսե՛լ զամենայն որ հրամայեալ է քեզ ՚ի Տեառնէ[2364]։
[2364] Ոսկան. Վաղվաղակի ուրեմն առաքեցի առ քեզ. եւ դու բարւոք... առաջի քո կամք։ Ոմանք. Զի եկիրդ... զամենայն զոր հրա՛՛։
33. Եւ ես իսկոյն մարդ ուղարկեցի քեզ մօտ. դու լաւ արեցիր, որ եկար: Այժմ մենք բոլորս կանգնած ենք Աստծու առաջ՝ լսելու այն ամէնը, ինչ քեզ հրամայուած է Տիրոջից»:
33 Ուստի անմիջապէս մարդիկ ղրկեցի քեզի, դուն ալ աղէկ ըրիր որ եկար եւ հիմա մենք ամէնքս Աստուծոյ առջեւ կեցեր ենք՝ լսելու այն ամէն բաները, որոնք Աստուծմէ հրամայուած են քեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
10:3333: Тотчас послал я к тебе, и ты хорошо сделал, что пришел. Теперь все мы предстоим пред Богом, чтобы выслушать все, что повелено тебе от Бога.
10:33  ἐξαυτῆς οὗν ἔπεμψα πρὸς σέ, σύ τε καλῶς ἐποίησας παραγενόμενος. νῦν οὗν πάντες ἡμεῖς ἐνώπιον τοῦ θεοῦ πάρεσμεν ἀκοῦσαι πάντα τὰ προστεταγμένα σοι ὑπὸ τοῦ κυρίου.
10:33. ἐξαυτῆς (Out-of-it) οὖν (accordingly) ἔπεμψα (I-dispatched) πρὸς (toward) σέ, (to-THEE,"σύ (thou) τε (also) καλῶς (unto-seemly) ἐποίησας (thou-did-unto) παραγενόμενος . ( having-had-became-beside ) νῦν (Now) οὖν (accordingly) πάντες ( all ) ἡμεῖς (we) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ (of-a-Deity) πάρεσμεν (we-be-beside) ἀκοῦσαι (to-have-heard) πάντα ( to-all ) τὰ (to-the-ones) προστεταγμένα ( to-having-had-come-to-be-arranged-toward ) σοι (unto-thee) ὑπὸ (under) τοῦ (of-the-one) κυρίου. (of-Authority-belonged)
10:33. confestim igitur misi ad te et tu bene fecisti veniendo nunc ergo omnes nos in conspectu tuo adsumus audire omnia quaecumque tibi praecepta sunt a DominoImmediately therefore I sent to thee: and thou hast done well in coming. Now, therefore, all we are present in thy sight to hear all things whatsoever are commanded thee by the Lord.
33. Forthwith therefore I sent to thee; and thou hast well done that thou art come. Now therefore we are all here present in the sight of God, to hear all things that have been commanded thee of the Lord.
10:33. And so, I promptly sent for you. And you have done well in coming here. Therefore, all of us are now present in your sight to hear all the things that were taught to you by the Lord.”
10:33. Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.
Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God:

33: Тотчас послал я к тебе, и ты хорошо сделал, что пришел. Теперь все мы предстоим пред Богом, чтобы выслушать все, что повелено тебе от Бога.
10:33  ἐξαυτῆς οὗν ἔπεμψα πρὸς σέ, σύ τε καλῶς ἐποίησας παραγενόμενος. νῦν οὗν πάντες ἡμεῖς ἐνώπιον τοῦ θεοῦ πάρεσμεν ἀκοῦσαι πάντα τὰ προστεταγμένα σοι ὑπὸ τοῦ κυρίου.
10:33. confestim igitur misi ad te et tu bene fecisti veniendo nunc ergo omnes nos in conspectu tuo adsumus audire omnia quaecumque tibi praecepta sunt a Domino
Immediately therefore I sent to thee: and thou hast done well in coming. Now, therefore, all we are present in thy sight to hear all things whatsoever are commanded thee by the Lord.
10:33. And so, I promptly sent for you. And you have done well in coming here. Therefore, all of us are now present in your sight to hear all the things that were taught to you by the Lord.”
10:33. Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.
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
33: "Все мы предстоим пред Богом..." - благоговейное выражение веры в Бога вездесущего и всеведущего и готовности исполнить всю Его волю, ожидаемую из уст Петра.
Adam Clarke: Commentary on the Bible - 1831
10:33: Are we all here present before God - Instead of before God, the Codex Bezae, Syriac, Ethiopic, Armenian, and Vulgate, read before Thee. The people were all waiting for the preacher, and every heart was filled with expectation; they waited as before God, from whose messenger they were about to hear the words of life.
Albert Barnes: Notes on the Bible - 1834
10:33: Thou hast well done - This is an expression of grateful feeling.
Before God - In the presence of God. It is implied that they believed that God saw them; that they were assembled at his command, and that they were disposed to listen to his instructions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:33: are we: Act 17:11, Act 17:12, Act 28:28; Deu 5:25-29; Ch2 30:12; Pro 1:5, Pro 9:9, Pro 9:10, Pro 18:15, Pro 25:12; Mat 18:4, Mat 19:30; Mar 10:15; Co1 3:18; Gal 4:14; Th1 2:13; Jam 1:19, Jam 1:21; Pe1 2:1, Pe1 2:2
John Gill
10:33 Immediately therefore I sent unto thee,.... This he said, to show his obedience to the heavenly vision, and his faith in it; and to remove from himself any suspicion of pride, vanity, and imperiousness: he did not send for the apostle of himself, but by a divine order; which as soon as he had, he executed; for the very same hour, he called his servants and gave them their instructions, and sent them away:
and thou hast well done, that thou art come; a phrase expressive of benignity and goodness in Peter, and of thankfulness to him for his coming; it was not only doing that which was right in the sight of God, but was kind in him, and acceptable to Cornelius and his house:
now therefore are we all here present before God; the searcher of hearts, the omniscient God, who knew the sincerity of their intentions in meeting together, and the eagerness of their souls, and their fervent desire to hear the word: it is a sort of an appeal to God, for the truth of all this: in Beza's most ancient copy, and in the Vulgate Latin, Syriac, and Ethiopic versions, it is read "before thee"; before the apostle: to hear all things that are commanded thee of God; or "of the Lord", as the Alexandrian copy and the Vulgate Latin versions read; that is, of the Lord Jesus Christ; and designs all things, both with respect to doctrine and practice, which Christ had commanded his apostles to teach: and particularly, what he had ordered Peter to instruct Cornelius and his friends in.
John Wesley
10:33 Now therefore we are all present before God - The language of every truly Christian congregation.
Robert Jamieson, A. R. Fausset and David Brown
10:33 we are all here present before God, to hear all things that are commanded thee of God--Beautiful expression of entire preparedness to receive the expected divine teaching through the lips of this heaven-commissioned teacher, and delightful encouragement to Peter to give free utterance to what was doubtless already on his lips!
10:3410:34: Եբա՛ց Պետրոս զբերան իւր, եւ ասէ. Ճշմարտութեամբ հասեալ եմ, զի ո՛չ գոյ ակնառութիւն առաջի Աստուծոյ[2365]. [2365] Ոմանք. Ակնառութիւն առ ՚ի յԱստուծոյ։
34. Պետրոսը բերանը բացեց եւ ասաց. «Ճշմարտութեամբ վերահասու եմ եղել, թէ Աստծու կողմից աչառութիւն չկայ,
34 Պետրոս ալ իր բերանը բացաւ ու ըսաւ. «Ճշմարտութեամբ կը հասկնամ թէ Աստուծոյ քով աչառութիւն չկայ։
Եբաց Պետրոս զբերան իւր եւ ասէ. Ճշմարտութեամբ հասեալ եմ, զի ոչ գոյ ակնառութիւն առ ի յԱստուծոյ:

10:34: Եբա՛ց Պետրոս զբերան իւր, եւ ասէ. Ճշմարտութեամբ հասեալ եմ, զի ո՛չ գոյ ակնառութիւն առաջի Աստուծոյ[2365].
[2365] Ոմանք. Ակնառութիւն առ ՚ի յԱստուծոյ։
34. Պետրոսը բերանը բացեց եւ ասաց. «Ճշմարտութեամբ վերահասու եմ եղել, թէ Աստծու կողմից աչառութիւն չկայ,
34 Պետրոս ալ իր բերանը բացաւ ու ըսաւ. «Ճշմարտութեամբ կը հասկնամ թէ Աստուծոյ քով աչառութիւն չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:3434: Петр отверз уста и сказал: истинно познаю, что Бог нелицеприятен,
10:34  ἀνοίξας δὲ πέτρος τὸ στόμα εἶπεν, ἐπ᾽ ἀληθείας καταλαμβάνομαι ὅτι οὐκ ἔστιν προσωπολήμπτης ὁ θεός,
10:34. ἀνοίξας (Having-opened-up) δὲ (moreover,"Πέτρος (a-Petros,"τὸ (to-the-one) στόμα (to-a-mouth) εἶπεν (it-had-said,"Ἐπ' (Upon) ἀληθείας (of-an-un-secluding-of) καταλαμβάνομαι ( I-take-down ) ὅτι (to-which-a-one) οὐκ ( not ) ἔστιν ( it-be ) προσωπολήμπτης ( a-looking-toward-taker ," ὁ ( the-one ) θεός , ( a-Deity ,"
10:34. aperiens autem Petrus os dixit in veritate conperi quoniam non est personarum acceptor DeusAnd Peter opening his mouth, said: in very deed I perceive that God is not a respecter of persons.
34. And Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:
10:34. Then, Peter, opening his mouth, said: “I have concluded in truth that God is not a respecter of persons.
10:34. Then Peter opened [his] mouth, and said, Of a truth I perceive that God is no respecter of persons:
Then Peter opened [his] mouth, and said, Of a truth I perceive that God is no respecter of persons:

34: Петр отверз уста и сказал: истинно познаю, что Бог нелицеприятен,
10:34  ἀνοίξας δὲ πέτρος τὸ στόμα εἶπεν, ἐπ᾽ ἀληθείας καταλαμβάνομαι ὅτι οὐκ ἔστιν προσωπολήμπτης ὁ θεός,
10:34. aperiens autem Petrus os dixit in veritate conperi quoniam non est personarum acceptor Deus
And Peter opening his mouth, said: in very deed I perceive that God is not a respecter of persons.
10:34. Then, Peter, opening his mouth, said: “I have concluded in truth that God is not a respecter of persons.
10:34. Then Peter opened [his] mouth, and said, Of a truth I perceive that God is no respecter of persons:
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
34: "Петр отверз уста и сказал..." - anoizaV de PetroV to stoma, eipen... - "отверз же Петр уста рече..." - открыв же Петр уста, сказал... - см. к VIII:35.

"Истинно познаю..." - ep alhqeiaV katalambanomai... - "по истине разумеваю..." - выражение высшей степени уверенности и несомненности.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Peter Preaches in the House of Cornelius.
34 Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: 35 But in every nation he that feareth him, and worketh righteousness, is accepted with him. 36 The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) 37 That word, I say, ye know, which was published throughout all Judæa, and began from Galilee, after the baptism which John preached; 38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. 39 And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: 40 Him God raised up the third day, and showed him openly; 41 Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. 42 And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. 43 To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.

We have here Peter's sermon preached to Cornelius and his friends: that is, an abstract or summary of it; for we have reason to think that he did with many other words testify and exhort to this purport. It is intimated that he expressed himself with a great deal of solemnity and gravity, but with freedom and copiousness, in that phrase, he opened his mouth, and spoke, v. 34. O ye Corinthians, our mouth is open to you, saith Paul, 2 Cor. vi. 11. "You shall find us communicative, if we but find you inquisitive." Hitherto the mouths of the apostles had been shut to the uncircumcised Gentiles, they had nothing to say to them; but now God gave unto them, as he did to Ezekiel, the opening of the mouth. This excellent sermon of Peter's is admirably suited to the circumstances of those to whom he preached it; for it was a new sermon.

I. Because they were Gentiles to whom he preached. He shows that, notwithstanding this, they were interested in the gospel of Christ, which he had to preach, and entitled to the benefit of it, upon an equal footing with the Jews. It was necessary that this should be cleared, or else with what comfort could either he preach or they hear? He therefore lays down this as an undoubted principle, that God is no respecter of persons; doth not know favour in judgment, as the Hebrew phrase is; which magistrates are forbidden to do (Deut. i. 17; xvi. 19; Prov. xxiv. 23), and are blamed for doing, Ps. lxxxii. 2. And it is often said of God that he doth not respect persons, Deut. x. 17; 2 Chron. xix. 7; Job xxxiv. 19; Rom. ii. 11; Col. iii. 25; 1 Pet. i. 17. He doth not give judgment in favour of a man for the sake of any external advantage foreign to the merits of the cause. God never perverts judgment upon personal regards and considerations, nor countenances a wicked man in a wicked thing for the sake of his beauty, or stature, his country, parentage, relations, wealth, or honour in the world. God, as a benefactor, gives favours arbitrarily and by sovereignty (Deut. vii. 7, 8; ix. 5, 6; Matt. xx. 10); but he does not, as a judge, so give sentence; but in every nation, and under ever denomination, he that fears God and works righteousness is accepted of him, v. 35. The case is plainly thus--

1. God never did, nor ever will, justify and save a wicked Jew that lived and died impenitent, though he was of the seed of Abraham, and a Hebrew of the Hebrews, and had all the honour and advantages that attended circumcision. He does and will render indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil; and of the Jew first, whose privileges and professions, instead of screening him from the judgment of God, will but aggravate his guilt and condemnation. See Rom. ii. 3, 8, 9, 17. Though God has favoured the Jews, above other nations, with the dignities of visible church-membership, yet he will not therefore accept of any particular persons of that dignity, if they allow themselves in immoralities contradictory to their profession; and particularly in persecution, which was now, more than any other, the national sin of the Jews.

2. He never did, nor ever will, reject or refuse an honest Gentile, who, though he has not the privileges and advantages that the Jews have, yet, like Cornelius, fears God, and worships him, and works righteousness, that is, is just and charitable towards all men, who lives up to the light he has, both in a sincere devotion and in a regular conversation. Whatever nation he is of, though ever so far remote from kindred to the seed of Abraham, though ever so despicable, nay, though in ever so ill a name, that shall be no prejudice to him. God judges of men by their hearts, not by their country or parentage; and, wherever he finds an upright man, he will be found an upright God, Ps. xviii. 25. Observe, Fearing God, and working righteousness, must go together; for, as righteousness towards men is a branch of true religion, so religion towards God is a branch of universal righteousness. Godliness and honesty must go together, and neither will excuse for the want of the other. But, where these are predominant, no doubt is to be made of acceptance with God. Not that any man, since the fall, can obtain the favour of God otherwise than through the mediation of Jesus Christ, and by the grace of God in him; but those that have not the knowledge of him, and therefore cannot have an explicit regard to him, may yet receive grace from God for his sake, to fear God and to work righteousness; and wherever God gives grace to do so, as he did to Cornelius, he will, through Christ, accept the work of his own hands. Now, (1.) This was always a truth, before Peter perceived it, that God respecteth no man's person; it was the fixed rule of judgment from the beginning: If thou doest well, shalt thou not be accepted? And, if not well, sin, and the punishment of it, lie at the door, Gen. iv. 7. God will not ask in the great day what country men were of, but what they were, what they did, and how they stood affected towards him and towards their neighbours; and, if men's personal characters received neither advantage nor disadvantage from the great difference that existed between Jews and Gentiles, much less from any less difference of sentiments and practices that may happen to be among Christians themselves, as those about meats and days, Rom. xiv. It is certain the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost; and he that in these things serveth Christ is accepted of God, and ought to be approved of men; for dare we reject those whom God doth not? (2.) Yet now it was made more clear than it had been; this great truth had been darkened by the covenant of peculiarity made with Israel, and the badges of distinction put upon them; the ceremonial law was a wall of partition between them and other nations; it is true that in it God favoured that nation (Rom. iii. 1, 2; ix. 4), and thence particular persons among them were ready to infer that they were sure of God's acceptance, though they lived as they listed, and that no Gentile could possibly be accepted of God. God had said a great deal by the prophets to prevent and rectify this mistake, but now at length he doth it effectually, by abolishing the covenant of peculiarity, repealing the ceremonial law, and so setting the matter at large, and placing both Jew and Gentile upon the same level before God; and Peter is here made to perceive it, by comparing the vision which he had with that which Cornelius had. Now in Christ Jesus, it is plain, neither circumcision availeth any thing, nor uncircumcision, Gal. v. 6; Col. iii. 11.

II. Because they were Gentiles inhabiting a place within the confines of the land of Israel, he refers them to what they themselves could not but know concerning the life and doctrine, the preaching and miracles, the death and sufferings of our Lord Jesus: for these were things the report of which spread into every corner of the nation, v. 37, &c. It facilitates the work of ministers, when they deal with such as have some knowledge of the things of God, to which they may appeal, and on which they may build.

1. They knew in general, the word, that is, the gospel, which God sent to the children of Israel: That word, I say, you know, v. 37. Though the Gentiles were not admitted to hear it (Christ and his disciples were not sent but to the lost sheep of the house of Israel), yet they could not but hear of it: it was all the talk both of city and country. We are often told in the gospels how the fame of Christ went into all parts of Canaan, when he was on earth, as afterwards the fame of his gospel went into all parts of the world, Rom. x. 18. That word, that divine word, that word of power and grace, you know. (1.) What the purport of this word was. God by it published the glad tidings of peace by Jesus Christ, so it should be read--euangelizomenos eirenev. It is God himself that proclaims peace, who justly might have proclaimed war. He lets the world of mankind know that he is willing to be at peace with them through Jesus Christ; in him he was reconciling the world to himself. (2.) To whom it was sent--to the children of Israel, in the first place. The prime offer is made to them; this all their neighbours heard of, and were ready to envy them those advantages of the gospel, more than they ever envied them those of their law. Then said they among the heathen, The Lord hath done great things for them, Ps. cxxvi. 2.

2. They knew the several matters of fact relating to this word of the gospel sent to Israel. (1.) They knew the baptism of repentance which John preached by way of introduction to it, and in which the gospel first began, Mark i. 1. They knew what an extraordinary man John was, and what a direct tendency his preaching had to prepare the way of the Lord. They knew what great flocking there was to his baptism, what an interest he had, and what he did. (2.) They knew that immediately after John's baptism the gospel of Christ, that word of peace, was published throughout all Judea, and that it took its rise from Galilee. The twelve apostles, and seventy disciples, and our Master himself, published these glad tidings in all parts of the land; so that we may suppose there was not a town or village in all the land of Canaan but had had the gospel preached in it. (3.) They knew that Jesus of Nazareth, when he was here upon earth, went about doing good. They knew what a benefactor he was to that nation, both to the souls and the bodies of men; how he made it his business to do good to all, and never did hurt to any. He was not idle, but still doing; not selfish, but doing good; did not confine himself to one place, nor wait till people came to him to seek his help, but went to them, went about from place to place, and wherever he came he was doing good. Hereby he showed that he was sent of God, who is good and does good; and does good because he is good: and who hereby left not himself without witness to the world, in that he did good, ch. xiv. 17. And in this he hath set us an example of indefatigable industry in serving God and our generation; for we came into the world that we might do all the good we can in it; and therein, like Christ, we must always abide and abound. (4.) They knew more particularly that he healed all that were oppressed of the devil, and helped them from under his oppressing power. By this it appeared not only that he was sent of God, as it was a kindness to men, but that he was sent to destroy the works of the devil; for thus he obtained many a victory over him. (5.) They knew that the Jews put him to death; they slew him by hanging him on a tree. When Peter preached to the Jews, he said whom you slew; but now that he preached to the Gentiles it is whom they slew; they, to whom he had done and designed so much good. All this they knew; but lest they should think it was only a report, and was magnified, as reports usually are, more than the truth, Peter, for himself and the rest of the apostles, attested it (v. 39): We are witnesses, eye-witnesses, of all things which he did; and ear-witnesses of the doctrine which he preached, both in the land of the Jews and in Jerusalem, in city and country.

3. They did know, or might know, by all this, that he had a commission from heaven to preach and act as he did. This he still harps upon in his discourse, and takes all occasions to hint it to them. Let them know, (1.) That this Jesus is Lord of all; it comes in in a parenthesis, but is the principal proposition intended to be proved, that Jesus Christ, by whom peace is made between God and man, is Lord of all; not only as God over all blessed for evermore, but as Mediator, all power both in heaven and on earth is put into his hand, and all judgment committed to him. He is Lord of angels; they are all his humble servants. He is Lord of the powers of darkness, for he hath triumphed over them. He is king of nations, has a power over all flesh. He is king of saints, all the children of God are his scholars, his subjects, his soldiers. (2.) That God anointed him with the Holy Ghost and with power; he was both authorized and enabled to do what he did by a divine anointing, whence he was called Christ--the Messiah, the anointed One. The Holy Ghost descended upon him at his baptism, and he was full of power both in preaching and working miracles, which was the seal of a divine mission. (3.) That God was with him, v. 38. His works were wrought in God. God not only sent him, but was present with him all along, owned him, stood by him, and carried him on in all his services and sufferings. Note, Those whom God anoints he will accompany; he will himself be with those to whom he has given his Spirit.

III. Because they had had no more certain information concerning this Jesus, Peter declares to them his resurrection from the dead, and the proofs of it, that they might not think that when he was slain there was an end of him. Probably, they had heard at Cesarea some talk of his having risen from the dead; but the talk of it was soon silenced by that vile suggestion of the Jews, that his disciples came by night and stole him away. And therefore Peter insists upon this as the main support of that word which preacheth peace by Jesus Christ. 1. The power by which he arose is incontestably divine (v. 40): Him God raised up the third day, which not only disproved all the calumnies and accusations he was laid under by men, but effectually proved God's acceptance of the satisfaction he made for the sin of man by the blood of his cross. He did not break prison, but had a legal discharge. God raised him up. 2. The proofs of his resurrection were incontestably clear; for God showed him openly. He gave him to be made manifest--edoken auton emphane genesthai, to be visible, evidently so; so he appears, as that it appears beyond contradiction to be him, and not another. It was such a showing of him as amounted to a demonstration of the truth of his resurrection. He showed him not publicly indeed (it was not open in this sense), but evidently; not to all the people, who had been the witnesses of his death. By resisting all the evidences he had given them of his divine mission in his miracles, they had forfeited the favour of being eye-witnesses of this great proof of it. Those who immediately forged and promoted that lie of his being stolen away were justly given up to strong delusions to believe it, and not suffered to be undeceived by his being shown to all the people; and so much the greater shall be the blessedness of those who have not seen, and yet have believed--Nec ille se in vulgus edixit, ne impii errore, liberarentur; ut et fides non præmio mediocri destinato difficultate constaret--He showed not himself to the people at large, lest the impious among them should have been forthwith loosed from their error, and that faith, the reward of which is so ample, might be exercised with a degree of difficulty.--Tertul. Apol. cap. 11. But, though all the people did not see him, a sufficient number saw him to attest the truth of his resurrection. The testator's declaring his last will and testament needs not to be before all the people; it is enough that it be done before a competent number of credible witnesses; so the resurrection of Christ was proved before sufficient witnesses. (1.) They were not so by chance, but they were chosen before of God to be witnesses of it, and, in order to this, had their education under the Lord Jesus, and intimate converse with him, that, having known him so intimately before, they might the better be assured it was he. (2.) They had not a sudden and transient view of him, but a great deal of free conversation with him: They did eat and drink with him after he rose from the dead. This implies that they saw him eat and drink, witness their dining with him at the sea of Tiberias, and the two disciples supping with him at Emmaus; and this proved that he had a true and real body. But this was not all; they saw him without any terror or consternation, which might have rendered them incompetent witnesses, for they saw him so frequently, and he conversed with them so familiarly, that they did eat and drink with him. It is brought as a proof of the clear view which the nobles of Israel had of the glory of God (Exod. xxiv. 11), that they saw God, and did eat and drink.

IV. He concludes with an inference from all this, that therefore that which they all ought to do was to believe in this Jesus: he was sent to tell Cornelius what he must do, and it is this; his praying and his giving alms were very well, but one thing he lacked, he must believe in Christ. Observe,

1. Why he must believe in him. Faith has reference to a testimony, and the Christian faith is built upon the foundation of the apostles and prophets, it is built upon the testimony given by them. (1.) By the apostles. Peter as foreman speaks for the rest, that God commanded them, and gave them in charge, to preach to the people, and to testify concerning Christ; so that their testimony was not only credible, but authentic, and what we may venture upon. Their testimony is God's testimony; and they are his witnesses to the world. They do not only say it as matter of news, but testify it as matter of record, by which men must be judged. (2.) By the prophets of the Old Testament, whose testimony beforehand, not only concerning his sufferings, but concerning the design and intention of them, very much corroborates the apostles' testimony concerning them (v. 43): To him give all the prophets witness. We have reason to think that Cornelius and his friends were no strangers to the writings of the prophets. Out of the mouth of these two clouds of witnesses, so exactly agreeing, this word is established.

2. What they must believe concerning him. (1.) That we are all accountable to Christ as our Judge; this the apostles were commanded to testify to the world, that this Jesus is ordained of God to be the Judge of the quick and dead, v. 42. He is empowered to prescribe the terms of salvation, that rule by which we must be judged, to give laws both to quick and dead, both to Jew and Gentile; and he is appointed to determine the everlasting condition of all the children of men at the great day, of those that shall be found alive and of those that shall be raised from the dead. He hath assured us of this, in that he hath raised him from the dead (ch. xvii. 31), so that it is the great concern of every one of us, in the belief of this, to seek his favour, and to make him our friend. (2.) That if we believe in him we shall all be justified by him as our righteousness, v. 43. The prophets, when they spoke of the death of Christ, did witness this, that through his name, for his sake, and upon the account of his merit, whosoever believeth in him, Jew or Gentile, shall receive remission of sins. This is the great thing we need, without which we are undone, and which the convinced conscience is most inquisitive after, which the carnal Jews promised themselves from their ceremonial sacrifices and purifications, yea, and the heathen too from their atonements, but all in vain; it is to be had only through the name of Christ, and only by those that believe in his name; and those that do so may be assured of it; their sins shall be pardoned, and there shall be no condemnation to them. And the remission of sins lays a foundation for all other favours and blessings, by taking that out of the way which hinders them. If sin be pardoned, all is well, and shall end everlastingly well.
Adam Clarke: Commentary on the Bible - 1831
10:34: God is no respecter of persons - He does God esteem a Jew, because he is a Jew; nor does he detest a Gentile because he is a Gentile. It was a long and deeply rooted opinion among the Jews, that God never would extend his favor to the Gentiles; and that the descendants of Jacob only should enjoy his peculiar favor and benediction. Of this opinion was St. Peter, previously to the heavenly vision mentioned in this chapter. He was now convinced that God was no respecter of persons; that as all must stand before his judgment seat, to be judged according to the deeds done in the body, so no one nation, or people, or individual, could expect to find a more favorable decision than another who was precisely in the same moral state; for the phrase, respect of persons, is used in reference to unjust decisions in a court of justice, where, through favor, or interest, or bribe, a culprit is acquitted, and a righteous or innocent person condemned. See Lev 19:15; Deu 1:16, Deu 1:17; Deu 16:19. And as there is no iniquity (decisions contrary to equity) with God, so he could not shut out the pious prayers, sincere fasting, and benevolent alms-giving of Cornelius; because the very spring whence they proceeded was his own grace and mercy. Therefore he could not receive even a Jew into his favor (in preference to such a person) who had either abused his grace, or made a less godly use of it than this Gentile had done.
Albert Barnes: Notes on the Bible - 1834
10:34: Then Peter opened his mouth - Began to speak, Mat 5:2.
Of a truth - Truly, evidently. That is, I have evidence here that God is no respecter of persons.
Is no respecter of persons - The word used here denotes "the act of showing favor to one on account of rank, family, wealth, or partiality arising from any cause." It is explained in Jam 2:1-4. A judge is a respecter of persons when he favors one of the parties on account of private friendship, or because he is a man of rank, influence, or power, or because he belongs to the same political party, etc. The Jews supposed that they were especially favored by God. and that salvation was not extended to other nations, and that the fact of being a Jew entitled them to this favor. Peter here says that he had learned the error of this doctrine, and that a man is not to be accepted because he is a Jew, nor to be excluded because he is a Gentile. The barrier is broken down; the offer is made to all; God will save all on the same principle; not by external privileges or rank, but according to their character.
The same doctrine is elsewhere explicitly stated in the New Testament, Rom 2:11; Eph 6:9; Col 3:25. It may be observed here that this does not refer to the doctrine of divine sovereignty or election. It simply affirms that God will not save a man because he is a Jew, or because he is rich, or learned, or of elevated rank, or on account of external privileges; nor will he exclude a man because he is destitute of these privileges. But this does not affirm that he will not make a difference in their character, and then treat them according to their character, nor that he will not pardon whom he pleases. That is a different question. The interpretation of this passage should be limited strictly to the case in hand - to mean that God will not accept and save a man on account of external national rank and privileges. That he will not make a difference on other grounds is not affirmed here, nor anywhere in the Bible. Compare Co1 4:7; Rom 12:6. It is worthy of remark further, that the most strenuous advocate for the doctrines of sovereignty and election - the apostle Paul - is also the one that labored most to establish the doctrine that God is no respecter of persons - that is, that there is no difference between the Jews and Gentiles in regard to the way of salvation; that God would not save a man because he was a Jew, nor destroy a man because he was a Gentile. Yet in regard to "the whole race viewed as lying on a level," he maintained that God has a right to exercise the prerogatives of a sovereign, and to have mercy on whom he will have mercy. The doctrine may be thus stated:
(1) The barrier between the Jews and Gentiles was broken down.
(2) all people thus were placed on a level none to be saved by external privileges, none to be lost by the lack of them.
(3) all were guilty Rom. 1-3, and none had a claim on God.
(4) if any were saved, it would be by God showing mercy on such of this common mass as he chose. See Rom 3:22; Rom 10:12; Rom 2:11; Gal 2:6; compare with Rom. 9; and Eph. 1:
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:34: opened: Act 8:35; Mat 5:2; Eph 6:19, Eph 6:20
Of a: Deu 10:17, Deu 16:19; Ch2 19:7; Job 34:19; Psa 82:1, Psa 82:2; Mat 22:16; Luk 20:21; Rom 2:11; Gal 2:6; Eph 6:9; Col 3:11, Col 3:25; Jam 2:4, Jam 2:9; Pe1 1:17
Geneva 1599
10:34 (6) Then Peter opened [his] mouth, and said, Of a truth I perceive that (n) God is no respecter of persons:
(6) Distinction of nations is taken away by the coming of Christ: and it is evidently seen by their faith and righteousness, which ones are agreeable to him and which ones he accepts. (n) That God does not judge according to the outward appearance.
John Gill
10:34 Then Peter opened his mouth,.... See Gill on Acts 8:35.
And said, of a truth I perceive that God is no respecter of persons; which is to be understood, not of the substances of men, but of the outward state and condition, circumstances and qualities of men; he respects the proper persons of men themselves, but not because of their outward appearances; he does not prefer or despise men, because of their being of this or the other nation, as Jews or Gentiles; or because they are circumcised, or not circumcised; or because they are high or low, rich or poor, free or bound, or the like: the true sense here is, that God valued no man the more, because he was a Jew and circumcised, nor anyone the less, because he was a Gentile and uncircumcised; and this the apostle found to be a most certain truth, of which he was fully persuaded; partly by the vision which he himself saw, and partly by that which Cornelius had, and which the more confirmed him in this matter: these words do not at all militate against the doctrines of personal election and reprobation; and indeed, those acts in God, are not according to the outward state and condition of men, or any circumstances that attend them, or any qualities they have, internal or external; but entirely proceed from the sovereign will of God; See Gill on Rom 2:11
John Wesley
10:34 I perceive of a truth - More clearly than ever, from such a concurrence of circumstances. That God is not a respecter of persons - Is not partial in his love. The words mean, in a particular sense, that he does not confine his love to one nation; in a general, that he is loving to every man, and willeth all men should be saved.
Robert Jamieson, A. R. Fausset and David Brown
10:34 Peter opened his mouth--(See on Mt 5:2).
Of a truth I perceive--that is, "I have it now demonstrated before mine eyes."
that God is no respecter of persons--Not, "I see there is no capricious favoritism with God," for Peter would never imagine such a thing; but (as the next clause shows), "I see that God has respect only to personal character and state in the acceptance of men, national and ecclesiastical distinctions being of no account."
10:3510:35: այլ առ ամենայն ազգս որ երկնչին ՚ի նմանէ՝ եւ գործեն զարդարութիւն, ընդունելի՛ է նմա[2366]։ [2366] Բազումք. Այլ յամենայն ազգս։ Օրինակ մի ընդ Ոսկանայ. Եւ գործէ զարդարութիւն։
35. այլ՝ բոլոր ազգերի մէջ ով երկնչում է նրանից եւ արդարութիւն է գործում, ընդունելի է նրան:
35 Ոեւէ ազգէ, ոեւէ մարդ որ անկէ կը վախնայ ու արդարութիւն կը գործէ, իրեն ընդունելի է։
այլ յամենայն ազգս որ երկնչին ի նմանէ եւ գործէ զարդարութիւն, ընդունելի է նմա:

10:35: այլ առ ամենայն ազգս որ երկնչին ՚ի նմանէ՝ եւ գործեն զարդարութիւն, ընդունելի՛ է նմա[2366]։
[2366] Բազումք. Այլ յամենայն ազգս։ Օրինակ մի ընդ Ոսկանայ. Եւ գործէ զարդարութիւն։
35. այլ՝ բոլոր ազգերի մէջ ով երկնչում է նրանից եւ արդարութիւն է գործում, ընդունելի է նրան:
35 Ոեւէ ազգէ, ոեւէ մարդ որ անկէ կը վախնայ ու արդարութիւն կը գործէ, իրեն ընդունելի է։
zohrab-1805▾ eastern-1994▾ western am▾
10:3535: но во всяком народе боящийся Его и поступающий по правде приятен Ему.
10:35  ἀλλ᾽ ἐν παντὶ ἔθνει ὁ φοβούμενος αὐτὸν καὶ ἐργαζόμενος δικαιοσύνην δεκτὸς αὐτῶ ἐστιν.
10:35. ἀλλ' (other) ἐν (in) παντὶ (unto-all) ἔθνει (unto-a-nation) ὁ (the-one) φοβούμενος ( fearing-unto ) αὐτὸν (to-it) καὶ (and) ἐργαζόμενος ( working-to ) δικαιοσύνην (to-a-course-belongedness) δεκτὸς (receivable) αὐτῷ (unto-it) ἐστίν. (it-be)
10:35. sed in omni gente qui timet eum et operatur iustitiam acceptus est illiBut in every nation, he that feareth him and worketh justice is acceptable to him.
35. but in every nation he that feareth him, and worketh righteousness, is acceptable to him.
10:35. But within every nation, whoever fears him and works justice is acceptable to him.
10:35. But in every nation he that feareth him, and worketh righteousness, is accepted with him.
But in every nation he that feareth him, and worketh righteousness, is accepted with him:

35: но во всяком народе боящийся Его и поступающий по правде приятен Ему.
10:35  ἀλλ᾽ ἐν παντὶ ἔθνει ὁ φοβούμενος αὐτὸν καὶ ἐργαζόμενος δικαιοσύνην δεκτὸς αὐτῶ ἐστιν.
10:35. sed in omni gente qui timet eum et operatur iustitiam acceptus est illi
But in every nation, he that feareth him and worketh justice is acceptable to him.
10:35. But within every nation, whoever fears him and works justice is acceptable to him.
10:35. But in every nation he that feareth him, and worketh righteousness, is accepted with him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35: "Приятен Ему..." - dektoV aut esti... - приятен, т. е. принимается Им (от прийти), не отталкивается, не лишается права на участие в благодатном Царстве Христовом. Таким образом, здесь вовсе не та мысль, что можно веровать как угодно и быть угодным Богу, достаточно лишь поступать по правде естественной. Это означало бы не необходимость и веры христианской для спасения и Богоугождения, допускало бы полное религиозное безразличие, что невозможно, как невозможно - быть блаженным без Христа, вне Церкви Христовой. Мысль Петра - не о безразличии религиозном, а о безразличии национальном в деле приведения ко Христу: угодный Богу во всяком народе так или иначе приводится ко Христу, как достаточно подготовленный получает средства ко спасению в христианстве и делается праведным пред Богом. В таком духе толкует данное место и св. Златоуст: "Как? Неужели приятен Ему и принадлежащий к персам? Если он достоин, то будет приятен так, что сподобится веры. Потому он не презрел и евнуха из Ефиопии. Но что, скажут, думать о людях Богобоязненных и между тем оставленных в презрении? Нет, ни один Богобоязненный не оставляется в презрении, ибо не может, никогда не может быть презрен кто-либо из таких людей..."
Adam Clarke: Commentary on the Bible - 1831
10:35: But in every nation he that feared him, etc. - In every nation he who, according to his light and privileges, fears God, worships him alone, (for this is the true meaning of the word), and worketh righteousness, abstains from all evil, gives to all their due, injures neither the body, soul, nor reputation of his neighbor, is accepted with him. It is not therefore the nation, kindred, profession, mode or form of worship, that the just God regards; but the character, the state of heart, and the moral deportment. For what are professions, etc., in the sight of that God who trieth spirits, and by whom actions are weighed! He looks for the grace he has given, the advantages he has afforded, and the improvement of all these. Let it be observed farther, that no man can be accepted with this just God who does not live up to the advantages of the state in which providence has placed him. Why was Cornelius accepted with God while thousands of his countrymen were passed by? Because he did not receive the grace of God in vain; he watched, fasted, prayed, and gave alms, which they did not. Had he not done so, would he have been accepted? Certainly not; because it would then appear that he had received the grace of God in vain, and had not been a worker together with him. Many irreligious men, in order to get rid of the duties and obligations of Christianity, quote this verse in their own favor, while they reject all the Gospel besides; and roundly assert, as they think on the authority of this text, that they need neither believe in Jesus Christ, attend to his Gospel, nor use his ordinances; for, if they fear God and work righteousness, they shall be infallibly accepted with him. Let such know that if they had been born and still were living in a land where the light of the Gospel had never shone, and were there conscientiously following the glimmering ray of celestial light which God had granted, they might, with some show of reason, speak in this way; but, as they are born and live under the Gospel of Jesus Christ, God, the just Judge, will require that they fear him, and work righteousness, According to the Light afforded by that very Gospel. The sincerity, watching, praying, fastings and alms-giving of Cornelius will not be sufficient for them who, as it may be justly said, live in splendours of Christianity. In such a state, God requires that a man shall love him with all his heart, soul, mind, and strength; and his neighbor as himself. In the face of such a requisition as this, how will the poor heathen virtue of one born in the pale of Christianity appear? And if God requires all this, will not a man need all the grace that has been brought to light by the revelation of Jesus Christ to enable him to do it?
Albert Barnes: Notes on the Bible - 1834
10:35: But in every nation ... - This is given as a reason for what Peter had just said, that God was no respecter of persons. The sense is, that he now perceived that the favors of God were not confined to the Jew, but might be extended to all others on the same principle. The remarkable circumstances here - the vision to him, and to Cornelius, and the declaration that the alms of Cornelius were accepted - now convinced him that the favors of God were no longer to be confined to the Jewish people, but might be extended to all. This was what the vision was designed to teach, and to communicate this knowledge to the apostles was an important step in their work of spreading the gospel.
In every nation - Among all people. Jews or Gentiles. Acceptance with God does not depend on the fact of being descended from Abraham, or of possessing external privileges, but on the state of the heart.
He that feareth him - This is put for piety toward God in general. See notes on Act 9:31. It means that he who honors God and keeps His Law; he who is a true worshipper of God, according to the light and privileges which he has, is approved by him, as giving evidence that he is his friend.
And worketh righteousness - Does what is right and just. This refers to his conduct toward man. He that discharges conscientiously his duty to his fellow-men, and evinces by his conduct that he is a righteous man. These two things comprehend the whole of religion, the sum of all the requirements of God - piety toward God, and justice toward people; and as Cornelius had showed these, he showed that, though a Gentile, he was actuated by true religion. We may observe here:
(1) That it is not said that Cornelius was accepted on accouter of his good works. Those works were simply an evidence of true piety in the heart; a proof that he feared and loved God, and not a meritorious ground of acceptance.
(2) he improved the light which he had.
(3) "he embraced the Saviour when he was offered to him." This circumstance makes an essential difference between Cornelius and those who depend on their morality in Christian lands. They do not embrace the Lord Jesus, and they are, therefore, totally unlike the Roman centurion. His example should not be pled, therefore, by those who neglect the Saviour, for it furnishes no evidences that they will be accepted when they are totally unlike him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:35: in: Act 15:9; Isa 56:3-8; Rom 2:13, Rom 2:25-29, Rom 3:22, Rom 3:29, Rom 3:30, Rom 10:12, Rom 10:13; Co1 12:13; Gal 3:28; Eph 2:13-18, Eph 3:6-8; Phi 3:3; Col 1:6, Col 1:23-27, Col 3:11
feareth: Act 10:2, Act 9:31; Job 28:28; Psa 19:9, Psa 85:9, Psa 111:10; Pro 1:7, Pro 2:5, Pro 3:7, Pro 16:6; Ecc 12:13; Co2 7:1; Eph 5:21; Jo1 2:29
is: Gen 4:5-7; Hos 8:13; Luk 1:28 *marg. Eph 1:6; Heb 11:4-6
Geneva 1599
10:35 But in every nation he that (o) feareth him, and worketh righteousness, is accepted with him.
(o) By the "fear of God" the Hebrews understood the whole service of God, by which we perceive that Cornelius was not void of faith, no more than they were who lived before Christ's time: and therefore they deal incorrectly who deduce meritorious works and free will from this passage.
John Gill
10:35 But in every nation,.... In any Gentile nation in the Roman empire, and in any part, even in Scythia, or in the most uncultivated parts of the universe, as well as in Judea:
he that feareth him; God, not with a slavish fear, or with the fear of punishment to be inflicted by him, with a fear of hell and damnation, with which Cain, Pharaoh, Judas, and even the devils themselves have feared him; nor with an hypocritical fear; but with a godly filial fear; which is a new covenant blessing, springs from the love of God, is a grace implanted in the soul and regeneration, and includes all true religion, both external and internal; and faith among the rest, without which it is impossible to please God, or do works of righteousness acceptable in his sight, as it follows:
and worketh righteousness, is accepted with him; that is, he who from such principles, as the fear of the Lord; love to him, and faith in Christ, does works of righteousness, particularly alms, as Cornelius did, and which the Jews often call "righteousness"; See Gill on Mt 6:1, such an one is acceptable, or well pleasing to God, let him be of what nation he will: it should be observed, that though God accepts of such who fear him, and work righteousness from a right principle, and to a right end, without any regard to their being circumcised, or not circumcised, or to their being of this or the other nation, yet their fear of him, and working righteousness, are not the ground of their acceptance; but are to be considered as descriptive of the persons, who are accepted by him in Christ; for there is no acceptance of persons or services, but in Christ Jesus: the Jews themselves say, that
"the godly of the nations of the world shall have their part and portion in the world to come. (n)''
(n) Maimon. apud Shebet Juda. Ed. Gent. p. 282.
John Wesley
10:35 But in every nation he that feareth God and worketh righteousness - He that, first, reverences God, as great, wise, good, the cause, end, and governor of all things; and secondly, from this awful regard to him, not only avoids all known evil, but endeavours, according to the best light he has, to do all things well; is accepted of him - Through Christ, though he knows him not. The assertion is express, and admits of no exception. He is in the favour of God, whether enjoying his written word and ordinances or not. Nevertheless the addition of these is an unspeakable blessing to those who were before in some measure accepted. Otherwise God would never have sent an angel from heaven to direct Cornelius to St. Peter.
Robert Jamieson, A. R. Fausset and David Brown
10:35 But in every nation--not (observe), in every religion; according to a common distortion of these words.
he that feareth him, and worketh righteousness--This being the well-known phraseology of the Old Testament in describing the truly godly man, within the pale of revealed religion, it cannot be alleged that Peter meant it to denote a merely virtuous character, in the heathen sense; and as Peter had learned enough, from the messengers of Cornelius and from his own lips, to convince him that the whole religious character of this Roman officer had been moulded in the Jewish faith, there can be no doubt that the apostle intended to describe exactly such saintship--in its internal spirituality and external fruitfulness--as God had already pronounced to be genuine and approved. And since to such "He giveth more grace," according to the law of His Kingdom (Jas 4:6; Mt 25:29), He sends Peter, not to be the instrument of his conversion, as this is very frequently called, but simply to "show him the way of God more perfectly," as before to the devout Ethiopian eunuch.
10:3610:36: Զբա՛նն առաքեաց որդւոցն Իսրայէլի՝ աւետարանել զխաղաղութիւն ՚ի ձեռն Յիսուսի Քրիստոսի. սա՛ է ամենայնի Տէր։
36. Այս խօսքը նա ուղարկեց իսրայէլացիներին՝ աւետելով խաղաղութիւն Յիսուս Քրիստոսի միջոցով. սա է բոլորի Տէրը:
36 Այն խօսքը որ Իսրայէլի որդիներուն ղրկեց Աստուած խաղաղութիւն քարոզելու Յիսուս Քրիստոսին ձեռքով. անիկա է ամենուն Տէրը.
[51]Զբանն առաքեաց որդւոցն Իսրայելի աւետարանել զխաղաղութիւն ի ձեռն Յիսուսի Քրիստոսի. (սա է ամենայնի Տէր:

10:36: Զբա՛նն առաքեաց որդւոցն Իսրայէլի՝ աւետարանել զխաղաղութիւն ՚ի ձեռն Յիսուսի Քրիստոսի. սա՛ է ամենայնի Տէր։
36. Այս խօսքը նա ուղարկեց իսրայէլացիներին՝ աւետելով խաղաղութիւն Յիսուս Քրիստոսի միջոցով. սա է բոլորի Տէրը:
36 Այն խօսքը որ Իսրայէլի որդիներուն ղրկեց Աստուած խաղաղութիւն քարոզելու Յիսուս Քրիստոսին ձեռքով. անիկա է ամենուն Տէրը.
zohrab-1805▾ eastern-1994▾ western am▾
10:3636: Он послал сынам Израилевым слово, благовествуя мир чрез Иисуса Христа; Сей есть Господь всех.
10:36  τὸν λόγον [ὃν] ἀπέστειλεν τοῖς υἱοῖς ἰσραὴλ εὐαγγελιζόμενος εἰρήνην διὰ ἰησοῦ χριστοῦ _ οὖτός ἐστιν πάντων κύριος _
10:36. τὸν ( To-the-one ) λόγον ( to-a-forthee ) ἀπέστειλεν ( it-set-off ) τοῖς (unto-the-ones) υἱοῖς (unto-sons) Ἰσραὴλ ( of-an-Israel ) εὐαγγελιζόμενος ( goodly-messaging-to ) εἰρήνην ( to-a-peace ) διὰ (through) Ἰησοῦ (of-an-Iesous) Χριστοῦ: (of-Anointed) οὗτός (the-one-this) ἐστιν (it-be) πάντων ( of-all ) κύριος. (Authority-belonged)
10:36. verbum misit filiis Israhel adnuntians pacem per Iesum Christum hic est omnium DominusGod sent the word to the children of Israel, preaching peace by Jesus Christ (He is Lord of all).
36. The word which he sent unto the children of Israel, preaching good tidings of peace by Jesus Christ ( he is Lord of all)—
10:36. God sent the Word to the sons of Israel, announcing the peace through Jesus Christ, for he is the Lord of all.
10:36. The word which [God] sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)
The word which [God] sent unto the children of Israel, preaching peace by Jesus Christ: ( he is Lord of all:

36: Он послал сынам Израилевым слово, благовествуя мир чрез Иисуса Христа; Сей есть Господь всех.
10:36  τὸν λόγον [ὃν] ἀπέστειλεν τοῖς υἱοῖς ἰσραὴλ εὐαγγελιζόμενος εἰρήνην διὰ ἰησοῦ χριστοῦ _ οὖτός ἐστιν πάντων κύριος _
10:36. verbum misit filiis Israhel adnuntians pacem per Iesum Christum hic est omnium Dominus
God sent the word to the children of Israel, preaching peace by Jesus Christ (He is Lord of all).
10:36. God sent the Word to the sons of Israel, announcing the peace through Jesus Christ, for he is the Lord of all.
10:36. The word which [God] sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)
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
36: "Он послал Слово...", т. е. Господа Иисуса Христа, Сына Своего, Сына Божия, проповедавшего Царство Божие, царство всеобщего мира и спасения на земли.

"Сей есть Господь всех..." Великие слова и для иудеев, и для язычников, - великие и потому, что здесь ясно и определенно Иисус Христос именуется Господом во услышание язычников, - и потому, что Он именуется Господом всех, т. е. как иудеев, так и язычников - в том смысле, что Он всех призывает в Свое Царство, и все имеют одинаковые права на вступление в это Царство Христово.
Adam Clarke: Commentary on the Bible - 1831
10:36: The word which God sent, etc. - Few verses in the New Testament have perplexed critics and divines more than this. The ancient copyists seem also to have been puzzled with it; as the great variety in the different MSS. sufficiently proves. A foreign critic makes a good sense by connecting this with the preceding verse, thus: In every nation he that feared him and worketh righteousness is accepted with him, according to that doctrine which God sent unto the children of Israel, by which he published peace (i.e. reconciliation between Jews and Gentiles) by Jesus Christ, who is Lord of all; and, because Lord of all, both of Jews and Gentiles, therefore he must be impartial; and, because impartial, or no respecter of persons, therefore, in every nation, whether Judea, Greece, or Italy, he that feareth God, and worketh righteousness, is accepted with him.
I believe τον λογον, the word, in this verse, should be translated, that doctrine; and probably ῥημα, which we translate that word in Act 10:37, should be omitted as it is in the Codex Bezae, and its Itala version; and if ὁν, which is in Act 10:36, be even left out, as it is in ABC, Coptic and Vulgate, the whole may be literally read thus: As to the doctrine sent to the children of Israel, preaching the glad tidings of peace (ευαγγελιζομενος ειρηνην) by Jesus Christ, he is Lord of all, ye know what was done (το γενομενον) through all Judea, beginning after the baptism which John preached. Jesus, who was from Nazareth, whom God anointed with the Holy Ghost, and with mighty power (δυναμει) went about doing good, and healing all that were tyrannically oppressed (καταδυναϚευομενους) by the devil, for God was with him. Critics have proposed a great variety of modes by which they suppose these verses may be rendered intelligible; and the learned reader may see many in Wolfius, Kypke, Rosenmuller, and others. Kypke contends that the word Κυριος, Lord, is to be understood adjectively, and ought to be referred to λογος, and the 36th verse will then stand thus: The word which he sent to the children of Israel, preaching peace by Jesus Christ, that word has authority over all. This amounts nearly to the same sense with the expositions given above; and all proclaim this truth, which the apostle labored to establish, namely, that God intended the salvation of all men by Jesus Christ; and therefore proclaimed reconciliation to all, by him who is Lord, maker, preserver, redeemer, and judge of all. And of this the apostle was now more convinced by the late vision; and his mission from him who is Lord of all to Cornelius, a heathen, was a full illustration of the heavenly truth; for the very meeting of Peter, once a prejudiced Jew, and Cornelius, once an unenlightened Gentile, was a sort of first fruits of this general reconciliation, and a proof that Jesus was Lord of All.
Albert Barnes: Notes on the Bible - 1834
10:36: The word - That is, this is the Word, or "the doctrine." Few passages in the New Testament have perplexed critics more than this. It has been difficult to ascertain to what the term "word" in the accusative case τὸν λόγον ton logon here refers. Our translation would lead us to suppose that it is synonymous with what is said in the following verse. But it should be remarked that the term used there, and translated "word," as if it were a repetition of what is said here, is a different term. It is not λόγον logon, but ῥῆμα rē ma - a word, a thing; not a doctrine. I understand the first term "word" to be an introduction of the doctrine which Peter set forth, and to be governed by a preposition understood. The whole passage may be thus expressed: Peter had been asked to teach Cornelius and his assembled friends. It was expected, of course, that he would instruct him in regard to the true doctrines of religion - the doctrine which had been communicated to the Jews. He commences, therefore, with a statement respecting the true doctrine of the Messiah, or the way of salvation which was now made known to the Jews. "In regard to the Word, or the doctrine which God sent to the children of Israel, proclaiming peace through Jesus Christ (who is Lord of all), you know already what was done, or the transactions which occurred throughout all Judea, from Galilee, where he commenced his ministry after John had preached, that this was by Jesus Christ, since God had anointed him," etc. Peter here assumes that Cornelius had some knowledge of the principal events of the life of the Saviour, though it was obscure and imperfect; and his discourse professes only to state this more fully and clearly.
Unto the children of Israel - To the Jews. The Messiah was promised to them, and spent his life among them.
Preaching - That is, proclaiming, or announcing. God did this by Jesus Christ.
Peace - This word sometimes refers to the peace or union which was made between Jews and Gentiles, by breaking down the wall of division between them. But it is used here in a wider sense, to denote "peace or reconciliation with God." He announced the way by which man might be reconciled to God, and might find peace.
He is Lord of all - That is, Jesus Christ. He is sovereign, or ruler of both Jews and Gentiles, and hence, Peter saw the propriety of preaching the gospel to one as to the other. See Joh 17:2; Mat 28:18; Eph 1:20-22. The word "Lord" used here does not necessarily imply divinity, but only that the Lord Jesus, as Mediator, had been constituted or appointed Lord or Ruler over all nations. It is true, however, that this is a power which we cannot conceive to have been delegated to one that was not divine. Compare Rom 9:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:36: word: Act 2:38, Act 2:39, Act 3:25, Act 3:26, Act 11:19, Act 13:46; Mat 10:6; Luk 24:47
preaching: Psa 72:1-3, Psa 72:7, Psa 85:9, Psa 85:10; Isa 9:6, Isa 32:15-17, Isa 55:12, Isa 57:19; Luk 2:10-14; Co2 5:18-21; Eph 2:13-18; Col 1:20; Heb 7:2, Heb 7:3, Heb 13:20
he is: Act 2:36, Act 5:31; Psa 2:6-8, Psa 24:7-10, Psa 45:6, Psa 45:11, Psa 110:1, Psa 110:2; Isa 7:14, Isa 45:21-25; Jer 23:5, Jer 23:6; Dan 7:13, Dan 7:14; Hos 1:7; Mic 5:2; Mal 3:1; Mat 11:27, Mat 22:44-46; Mat 28:18; Joh 3:35, Joh 3:36, Joh 5:23-29; Rom 10:11-13, Rom 14:9; Co1 15:27, Co1 15:47; Eph 1:20-23, Eph 4:5-12; Phi 2:11; Col 1:15-18; Heb 1:2, Heb 1:6-12; Pe1 3:22; Rev 1:5, Rev 1:18, Rev 17:14, Rev 19:16
Geneva 1599
10:36 The (p) word which [God] sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)
(p) God showed the Israelites that whoever lives godly is acceptable to God, no matter what nation he comes from, for he preached peace to men through Jesus Christ, who is Lord not only of one nation, that is, of the Jews, but of all.
John Gill
10:36 The word which God sent unto the children of Israel,.... Now the apostle enters on his sermon or discourse, of which the above were only a preface, or an introduction; and his sense is, that the doctrine which he was now about to preach to them, was the doctrine of the Gospel; which it pleased God, of his infinite wisdom and rich grace, to send first to the people of the Jews, by the ministry of the apostles: this word is sometimes called the word of God, of which he is the author; and the word of Christ, of which he is the sum and substance; and the word of salvation, salvation by Christ alone being the principal part of it; and the word of righteousness, because therein is the righteousness of Christ revealed, from faith to faith; and the word of faith itself, because it is the means by which faith comes; and the word of truth, because it contains nothing but truth; and sometimes, the word of reconciliation, because it publishes peace and reconciliation by Christ, as is hereafter signified: this word God is said to send; which shows that it comes from him, and is of a divine original, and therefore ought to be received, not as the word of man, but as: the word of God; and it may be said to be "sent", because the apostles were sent with it by Christ; who ordained them, and sent them forth to preach it in the several cities of Judea; and which shows that Christ is God, who sent this word by them, and so the text is a proof of his deity; and this was sent to the children of Israel and to them only at first; the apostles were forbidden going in the way of the Gentiles, or entering into any of the cities of the Samaritans; and though their commission was now enlarged, and they might go to the Gentiles, as yet they had not done it, only published the Gospel to the Jews: the substance of which was,
preaching peace by Jesus Christ: that word preached, or the apostles in the ministry of it preached; or rather God, who sent the word by them, preached through them the doctrine of peace and reconciliation, by the blood of Christ; and this being so principal a doctrine of the Gospel, the whole is called from it, the Gospel of peace, and the word of reconciliation: by "peace" here is meant, not peace with the creatures of the earth, the beasts of the field, which, through the sin of men, are become troublesome to them; nor peace with men, which is desirable, and to be sought after, and to a good man the Lord makes his enemies to be at peace with him; nor peace with the saints, which ought by all means to be maintained, and which should rule in the hearts of God's people, and to which the Gospel calls them; but peace with God, which was broken by the sin of man, which filled his mind with enmity to God; and now he is incapable of restoring it, and reconciling himself to God; he has neither disposition, nor ability to perform it; but Christ is the sole author of it: a council of peace was held, in which the scheme of it was drawn; a covenant of peace was entered into, between the Father and the Son; Christ was provided, promised, and prophesied of, as the peace maker; he came into the world for this purpose; the chastisement of our peace was laid on him, and he procured it by his obedience, sufferings; and death: and this is what the Gospel publishes; not peace made by men, by their repentance, humiliation, and works of righteousness; but made by Christ, the Prince of peace, by his blood and sacrifice: and not as to be made by him, or any other, but as already made; being not only a plan drawn, but executed, a finished work; and that not conditionally, if men will repent, believe, and obey, but absolutely, as a thing done, and not dependent on any condition required of man; and a wonderful blessing this is, being made on honourable terms, and so lasting, and bringing with it a train of other blessings; and this being an article in the Gospel, makes that to be good news, and glad tidings indeed: and these doctrines of peace with God by the blood of Christ, and reconciliation for sin by his sacrifice, were to be preached to them that were afar off, and to them that are nigh, both to the Jews and Gentiles; to strengthen which observation, the following clause put into a parenthesis is added,
he is Lord of all: of the whole world, and all things in it; of all the nations of the world, Gentiles as well as Jews, and particularly of God's elect among them both; and therefore he will have the Gospel preached to one, as to another; Eph 2:17.
John Wesley
10:36 This is the word which God sent - When he sent his Son into the world, preaching - Proclaiming by him - peace between God and man, whether Jew or Gentile, by the God - man. He is Lord of both; yea, Lord of and over all.
Robert Jamieson, A. R. Fausset and David Brown
10:36 the word . . . sent unto the children of Israel--for to them (he would have them distinctly know) the Gospel was first preached, even as the facts of it took place on the special theater of the ancient economy.
preaching peace by Jesus Christ--the glorious sum of all Gospel truth (1Cor 1:20-22).
he is Lord of all--exalted to embrace under the canopy of His peace, Jew and Gentile alike, whom the blood of His Cross had cemented into one reconciled and accepted family of God (Eph 2:13-18).
10:3710:37: Դուք ինքնին գիտէք զբանն, որ եղեւ ընդ ամենայն Հրէաստան սկսեալ ՚ի Գալիլեէ, յետ մկրտութեանն զոր քարոզեաց Յովհաննէս.
37. Դուք ինքներդ գիտէք այդ խօսքը, որը տարածուեց Գալիլիայից սկսած ամբողջ Հրէաստանում այն մկրտութիւնից յետոյ, որը քարոզեց Յովհաննէսը.
37 Դուք ալ աղէկ գիտէք եւ գիտէք այն ամէն բաները, որ բոլոր Հրէաստանի մէջ պատահեցան Գալիլիայէն սկսած, այն վկայութենէն յետոյ, որ Յովհաննէս քարոզեց.
դուք ինքնին գիտէք զբանն որ եղեւ ընդ ամենայն Հրէաստան սկսեալ ի Գալիլէէ, յետ մկրտութեանն զոր քարոզեաց Յովհաննէս:

10:37: Դուք ինքնին գիտէք զբանն, որ եղեւ ընդ ամենայն Հրէաստան սկսեալ ՚ի Գալիլեէ, յետ մկրտութեանն զոր քարոզեաց Յովհաննէս.
37. Դուք ինքներդ գիտէք այդ խօսքը, որը տարածուեց Գալիլիայից սկսած ամբողջ Հրէաստանում այն մկրտութիւնից յետոյ, որը քարոզեց Յովհաննէսը.
37 Դուք ալ աղէկ գիտէք եւ գիտէք այն ամէն բաները, որ բոլոր Հրէաստանի մէջ պատահեցան Գալիլիայէն սկսած, այն վկայութենէն յետոյ, որ Յովհաննէս քարոզեց.
zohrab-1805▾ eastern-1994▾ western am▾
10:3737: Вы знаете происходившее по всей Иудее, начиная от Галилеи, после крещения, проповеданного Иоанном:
10:37  ὑμεῖς οἴδατε, τὸ γενόμενον ῥῆμα καθ᾽ ὅλης τῆς ἰουδαίας, ἀρξάμενος ἀπὸ τῆς γαλιλαίας μετὰ τὸ βάπτισμα ὃ ἐκήρυξεν ἰωάννης,
10:37. ὑμεῖς (Ye) οἴδατε (ye-had-come-to-see) τὸ (to-the-one) γενόμενον ( to-having-had-became ) ῥῆμα (to-an-uttering-to) καθ' (down) ὅλης (of-whole) τῆς (of-the-one) Ἰουδαίας, (of-an-Ioudaia," ἀρξάμενος ( having-firsted ) ἀπὸ (off) τῆς (of-the-one) Γαλιλαίας (of-a-Galilaia) μετὰ (with) τὸ (to-the-one) βάπτισμα (to-an-immersing-to) ὃ (to-which) ἐκήρυξεν (it-heralded,"Ἰωάνης, (an-Ioanes,"
10:37. vos scitis quod factum est verbum per universam Iudaeam incipiens enim a Galilaea post baptismum quod praedicavit IohannesYou know the word which hath been published through all Judea: for it began from Galilee, after the baptism which John preached.
37. that saying ye yourselves know, which was published throughout all Judaea, beginning from Galilee, after the baptism which John preached;
10:37. You know that the Word has been made known throughout all Judea. For beginning from Galilee, after the baptism which John preached,
10:37. That word, [I say], ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;
That word, [I say], ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached:

37: Вы знаете происходившее по всей Иудее, начиная от Галилеи, после крещения, проповеданного Иоанном:
10:37  ὑμεῖς οἴδατε, τὸ γενόμενον ῥῆμα καθ᾽ ὅλης τῆς ἰουδαίας, ἀρξάμενος ἀπὸ τῆς γαλιλαίας μετὰ τὸ βάπτισμα ὃ ἐκήρυξεν ἰωάννης,
10:37. vos scitis quod factum est verbum per universam Iudaeam incipiens enim a Galilaea post baptismum quod praedicavit Iohannes
You know the word which hath been published through all Judea: for it began from Galilee, after the baptism which John preached.
10:37. You know that the Word has been made known throughout all Judea. For beginning from Galilee, after the baptism which John preached,
10:37. That word, [I say], ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37: "Вы знаете происходившее..." Это знание происходившего в Иудее, т. е. хотя бы важнейших событий из жизни Иисуса Христа, предполагается апостолом и потому, что слушатели жили недалеко от главных мест совершения событий, и потому, что они, как расположенные к иудейской вере, не могли не интересоваться и не ознакомиться с событиями, молва о которых в то время охватила окрестные страны Палестины на далекое расстояние.

"Происходившее... начиная от Галилеи..." - to genomenon rhma... arzamenon apo thV GalilaiaV... - точнее слав.: "вы весте глагол, бывши по всей Иудеи, наченшийся от Галилеи..." - rhma, глагол - слово, молва, а затем и то, чем они вызываются. "Начиная от Галилеи", где Господь начал открытое служение Свое после крещения (Ин II:1: и дал. ).
Adam Clarke: Commentary on the Bible - 1831
10:37: That word - ye know - This account of Jesus of Nazareth ye cannot be unacquainted with; because it has been proclaimed throughout all Judea and Galilee, from the time that John began to preach. Ye have heard how he was anointed with the Holy Ghost, and of the miracles which he performed; how he went about doing good, and healing all kinds of demoniacs and, by these mighty and beneficent acts, giving the fullest proof that God was with him. This was the exordium of Peter's discourse; and thus he begins, from what they knew, to teach them what they did not know.
St. Peter does not intimate that any miracle was wrought by Christ previously to his being baptized by John. Beginning at Galilee. Let us review the mode of Christ's manifestation.
1. After he had been baptized by John, he went into the desert, and remained there forty days.
2. He then returned to the Baptist, who was exercising his ministry at that time at Bethany or Bethabara; and there he made certain disciples, viz., Andrew, Bartholomew, Peter, and Philip.
3. Thence he went to the marriage at Cana, in Galilee, where he wrought his first miracle.
4. And afterwards he went to Capernaum in the same country, by the sea of Galilee, where he wrought many others. This was the manner in which Christ manifested himself; and these are the facts of which Peter presumes they had a perfect knowledge, because they had been for a long time notorious through all the land.
Albert Barnes: Notes on the Bible - 1834
10:37: That word - Greek: ῥῆμα rē ma - a different word from that in the pRev_ious verse. It may be translated "thing" as well as "word."
Which was published - Greek: which was done. "You know, though it may be imperfectly, what was done or accomplished in Judea," etc.
Throughout all Judea - The miracles of Christ were not confined to any place, but were performed in every part of the land. For an account of the divisions of Palestine, see the notes on Mat 2:22.
And began ... - Greek: having been begun in Galilee. Galilee was not far from Caesarea. There was, therefore, the more probability that Cornelius had heard of what had occurred there. Indeed, the gospels themselves furnish the highest evidence that the fame of the miracles of Christ spread into all the surrounding regions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:37: ye know: Act 2:22, Act 26:26, Act 28:22
which: Luk 4:14, Luk 23:5
after: Act 1:22, Act 13:24, Act 13:25; Mat 3:1-3, Mat 4:12-17; Mar 1:1-5, Mar 1:14, Mar 1:15; Joh 4:1-3
Geneva 1599
10:37 (7) That word, [I say], ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;
(7) The sum of the Gospel (which will be made manifest at the latter day, when Christ himself will sit as judge both of the living and the dead), is this, that Christ promised to the fathers and exhibited in his time with the mighty power of God (which was demonstrated by all means) and at length crucified to reconcile us to God, did rise again the third day, so that whoever believes in him should be saved through the remission of sins.
John Gill
10:37 The word I say you know,.... By common fame and report, which had for some years past been published by John, Christ, and his apostles, in Judea and Galilee; especially some parts of it, or points in it, such as the apostle hereafter mentions must have reached their ears:
Which was published throughout all Judea; by Christ, his twelve apostles, and seventy disciples; who were sent out by him into all places, where he himself would come:
and began from Galilee, after the baptism which John preached; that is, after John had began to preach the ordinance of water baptism, and to administer it; which were done, to set the Jews inquiring after the Messiah, and to make him manifest in Israel; upon which the word of the Gospel quickly began to be preached by Christ and his apostles, and that in Galilee; for here Christ began to preach himself, and here he called his apostles, and sent them forth to preach it.
John Wesley
10:37 Ye know the word which was published - You know the facts in general, the meaning of which I shall now more particularly explain and confirm to you. The baptism which John preached - To which he invited them by his preaching, in token of their repentance. This began in Galilee, which is near Cesarea.
Robert Jamieson, A. R. Fausset and David Brown
10:37 That word . . . ye how--The facts, it seems, were too notorious and extraordinary to be unknown to those who mixed so much with Jews, and took so tender an interest in all Jewish matters as they did; though, like the eunuch, they knew not the significance of them.
which was published throughout all Judea, and began from Galilee--(See Lk 4:14, Lk 4:37, Lk 4:44; Lk 7:17; Lk 9:6; Lk 23:5).
after the baptism which John preached--(See on Acts 1:22).
10:3810:38: զՅիսուս որ ՚ի Նազարեթէ, զոր օ՛ծն Աստուած Հոգւով Սրբով եւ զօրութեամբ. որ շրջեցաւ բարի՛ առնել՝ եւ բժշկե՛լ զամենայն ըմբռնեալսն ՚ի Սատանայէ. զի Աստուա՛ծ էր ընդ նմա[2367]։ [2367] Ոմանք. Հոգւով եւ զօրութեամբ։
38. գիտէք Յիսուսին, որ Նազարէթից էր, որին Աստուած օծեց Սուրբ Հոգով եւ զօրութեամբ, եւ որը շրջեց բարիք անելով եւ սատանայից բոլոր բռնուածներին բժշկելով, որովհետեւ Աստուած նրա հետ էր:
38 Յիսուսը որ Նազարէթէն էր, որ Աստուած օծեց Սուրբ Հոգիով եւ զօրութիւնով, որ պտըտեցաւ բարիք ընելով ու Սատանայէն բոլոր տանջուածները բժշկելով, քանզի Աստուած իրեն հետ էր։
զՅիսուս որ ի Նազարեթէ, զոր օծն Աստուած Հոգւով Սրբով եւ զօրութեամբ, որ շրջեցաւ բարի առնել եւ բժշկել զամենայն ըմբռնեալսն ի Սատանայէ, զի Աստուած էր ընդ նմա:

10:38: զՅիսուս որ ՚ի Նազարեթէ, զոր օ՛ծն Աստուած Հոգւով Սրբով եւ զօրութեամբ. որ շրջեցաւ բարի՛ առնել՝ եւ բժշկե՛լ զամենայն ըմբռնեալսն ՚ի Սատանայէ. զի Աստուա՛ծ էր ընդ նմա[2367]։
[2367] Ոմանք. Հոգւով եւ զօրութեամբ։
38. գիտէք Յիսուսին, որ Նազարէթից էր, որին Աստուած օծեց Սուրբ Հոգով եւ զօրութեամբ, եւ որը շրջեց բարիք անելով եւ սատանայից բոլոր բռնուածներին բժշկելով, որովհետեւ Աստուած նրա հետ էր:
38 Յիսուսը որ Նազարէթէն էր, որ Աստուած օծեց Սուրբ Հոգիով եւ զօրութիւնով, որ պտըտեցաւ բարիք ընելով ու Սատանայէն բոլոր տանջուածները բժշկելով, քանզի Աստուած իրեն հետ էր։
zohrab-1805▾ eastern-1994▾ western am▾
10:3838: как Бог Духом Святым и силою помазал Иисуса из Назарета, и Он ходил, благотворя и исцеляя всех, обладаемых диаволом, потому что Бог был с Ним.
10:38  ἰησοῦν τὸν ἀπὸ ναζαρέθ, ὡς ἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει, ὃς διῆλθεν εὐεργετῶν καὶ ἰώμενος πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου, ὅτι ὁ θεὸς ἦν μετ᾽ αὐτοῦ.
10:38. Ἰησοῦν (to-an-Iesous) τὸν (to-the-one) ἀπὸ (off) Ναζαρέθ, (of-a-Nazareth,"ὡς (as) ἔχρισεν ( it-anointed ) αὐτὸν (to-it," ὁ ( the-one ) θεὸς ( a-Deity ," πνεύματι ( unto-a-currenting-to ) ἁγίῳ (unto-hallow-belonged) καὶ (and) δυνάμει, (unto-an-ability,"ὃς (which) διῆλθεν (it-had-came-through) εὐεργετῶν (goodly-working-unto) καὶ (and) ἰώμενος ( curing-unto ) πάντας ( to-all ) τοὺς (to-the-ones) καταδυναστευομένους ( to-being-abled-down-of ) ὑπὸ (under) τοῦ (of-the-one) διαβόλου, (of-casted-through,"ὅτι (to-which-a-one) ὁ (the-one) θεὸς (a-Deity) ἦν (it-was) μετ' (with) αὐτοῦ: (of-it)
10:38. Iesum a Nazareth quomodo unxit eum Deus Spiritu Sancto et virtute qui pertransivit benefaciendo et sanando omnes oppressos a diabolo quoniam Deus erat cum illoJesus of Nazareth: how God anointed him with the Holy Ghost and with power, who went about doing good and healing all that were oppressed by the devil, for God was with him.
38. Jesus of Nazareth, how that God anointed him with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.
10:38. Jesus of Nazareth, whom God anointed with the Holy Spirit and with power, traveled around doing good and healing all those oppressed by the devil. For God was with him.
10:38. How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.
How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him:

38: как Бог Духом Святым и силою помазал Иисуса из Назарета, и Он ходил, благотворя и исцеляя всех, обладаемых диаволом, потому что Бог был с Ним.
10:38  ἰησοῦν τὸν ἀπὸ ναζαρέθ, ὡς ἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει, ὃς διῆλθεν εὐεργετῶν καὶ ἰώμενος πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου, ὅτι ὁ θεὸς ἦν μετ᾽ αὐτοῦ.
10:38. Iesum a Nazareth quomodo unxit eum Deus Spiritu Sancto et virtute qui pertransivit benefaciendo et sanando omnes oppressos a diabolo quoniam Deus erat cum illo
Jesus of Nazareth: how God anointed him with the Holy Ghost and with power, who went about doing good and healing all that were oppressed by the devil, for God was with him.
10:38. Jesus of Nazareth, whom God anointed with the Holy Spirit and with power, traveled around doing good and healing all those oppressed by the devil. For God was with him.
10:38. How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38: "Помазал Иисуса..." - разумеется по человечеству, как толкует Феофилакт: "так как Он уничижил Себя и приискренне приобщился нашей плоти и крови (Евр II:14), то о Нем и говорится, что Он как человек принимает то, что имеет по естеству как Бог..." Это помазание совершилось при крещении Иисуса.

"Бог был с Ним..." - прикровенное и осторожное выражение мысли о Божестве Христовом. Апостол выражается так, чтобы не подать повода к языческому представлению Божественности Иисуса, Которого язычники легко могли принять за воплощение того или другого языческого божества. Ради немощи слушателей менее говорится о Лице Христа, чем должно (ср. Злат. ).
Adam Clarke: Commentary on the Bible - 1831
10:38: God anointed Jesus of Nazareth - Here the apostle refers to Christ as the promised Messiah; for, as Messiah signifies the anointed one, and Christ has the same signification in Greek, and the Messiah, according to the prophets, and the expectation of the Jews, was to work miracles, Peter proclaims Jesus as the Messiah, and refers to the miracles which he wrought as the proof of it. This delicate, but forcible allusion is lost by most readers.
Albert Barnes: Notes on the Bible - 1834
10:38: How God anointed ... - That is, set him apart to this work, and was with him, acknowledging him as the Messiah. See the notes on Mat 1:1.
With the Holy Ghost - See the notes on Luk 4:19. The act of anointing kings and priests seems to have been emblematic of the influences of the Holy Spirit. Here it means that God impaled to him the influences of the Holy Spirit, thus consecrating him for the work of the Messiah. See Mat 3:16-17; Joh 3:34, "God giveth not the Holy Spirit by measure unto him."
And with power - The power of healing the sick, raising the dead, etc.
Who went about doing good - Whose main business it was to travel from place to place to do good. He did not go for applause, or wealth, or comfort, or ease, but to diffuse happiness as far as possible. This is the simple but sublime record of his life. It gives us a distinct portrait of his character, as he is distinguished from conquerors and kings, from false prophets and from the mass of people.
And healing ... - Restoring to health.
All that were oppressed of the devil - All that were possessed by him. See the notes on Mat 4:23-24.
God was with him - God appointed him, and furnished by his miracles the highest evidence that he had sent him. His miracles were such that they could be performed only by God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:38: God: Act 2:22, Act 4:27; Psa 2:2, Psa 2:6 *marg. Psa 45:7; Isa 11:2, Isa 42:1, Isa 61:1-3; Mat 12:28; Luk 3:22, Luk 4:18; Joh 3:34; Joh 6:27, Joh 10:36-38; Heb 1:9
who: Ch2 17:9; Mat 4:23-25, Mat 9:35, Mat 12:15, Mat 15:21-31; Mar 1:38, Mar 1:39, Mar 3:7-11; Mar 6:6, Mar 6:54-56; Luk 7:10-17, Luk 7:21-23, Luk 9:56; Pe1 5:8
healing: Mar 5:13-15, Mar 7:29, Mar 7:30; Luk 4:33-36, Luk 9:42; Heb 2:14, Heb 2:15; Jo1 3:8
for: Joh 3:2, Joh 10:32, Joh 10:38, Joh 16:32
Geneva 1599
10:38 How God (q) anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.
(q) This manner of speaking is taken from an old custom of the Jews, who used to anoint their kings and priests, because of which it came to pass to call those anointed upon whom God bestowed gifts and virtues.
John Gill
10:38 How God anointed Jesus of Nazareth,.... And so declared him to be the Messiah, that was promised to the Jews, and expected by them; the anointed prophet, priest, and King; who because his parents lived at Nazareth, and he was educated there, and there he chiefly preached and wrought his miracles, he was by way of contempt called Jesus of Nazareth: and him God anointed, with
the Holy Ghost and with power; with the gifts and graces of the Spirit, without measure; signified by the descent of the Spirit, as a dove upon him at his baptism, and is what in Ps 45:7 is called, "the oil of gladness". The person anointed is elsewhere represented as a divine person; as God, and the Son of God, Ps 2:6 but here under his most contemptible character, by which he was known among men, because it was in his human nature, that he was anointed; and this anointing belongs to him, as considered in his office capacity; from whence he is called the Christ, or anointed of God. The anointer of him is God, which must be understood of God the Father, who is the God of Christ, and the same that anoints his people, 2Cor 1:21 and none but God can anoint with the Holy Ghost; and he it is, with whom Christ is here said to be anointed; who is compared to oil, in allusion to the anointing oil under the former dispensation, used for the anointing of persons, prophets, priests, and kings, and of the tabernacle, and the vessels of it; to the oil that was poured on Aaron's head, which ran down to the skirts of his garments, emblematical of the Spirit poured on Christ, the head, and which from him descends to all the members of his body; and to common oil, both for ornament and refreshment: "power" is added, which is but another name for the Holy Spirit, Lk 24:49. And one particular branch of the extraordinary and immeasurable gifts of the Spirit, bestowed on him as man, was a power of doing miracles: for it follows,
who went about; the land of Judea and all Galilee; which shows laboriousness, diligence, and delight:
doing good; both to the bodies and souls of men; to the latter, by preaching the Gospel to them; and to the former, by curing all their diseases, of whatsoever sort: he did what none of Adam's sons could do, for there is none of them that does good, no not one, Rom 3:10 he was good himself, essentially and naturally good, and therefore he did good, and he did nothing but good: he knew no sin, he did none, nor could any be found in him; and he always did good, that which was according to the will of God, and well pleasing in his sight; and without him no good is done, even by his own people; they have all the grace and strength from him, by which they perform the good things they do: he is the reverse of Satan, who goes about doing all the mischief he can; and he is to be imitated by his followers, who, as they have opportunity, should do good to all men, especially to the household of faith.
And healing all that were oppressed of the devil; both in body, as "lunatics, epileptics, and demoniacs"; and in soul, such as were led captive by him:
for God was with him; as his Son, essentially, through union to him; and as man, from his cradle to his cross, supporting and assisting him, and with his gracious presence comforting him; and by various instances, showing that he came from heaven, and had a divine mission and commission; which had he not, he would never have been encouraged and assisted as he was, as man, and could never have done the things he did: the Ethiopic version very wrongly reads, "for God was with them";
John Wesley
10:38 How God anointed Jesus - Particularly at his baptism, thereby inaugurating him to his office: with the Holy Ghost and with power - It is worthy our remark, that frequently when the Holy Ghost is mentioned there is added a word particularly adapted to the present circumstance. So the deacons were to be full of the Holy Ghost and wisdom, Acts 6:3. Barnabas was full of the Holy Ghost and faith, Acts 11:24. The disciples were filled with joy, and with the Holy Ghost, Acts 13:52. And here, where his mighty works are mentioned, Christ himself is said to be anointed with the Holy Ghost and with power. For God was with him - He speaks sparingly here of the majesty of Christ, as considering the state of his hearers.
Robert Jamieson, A. R. Fausset and David Brown
10:38 Now God anointed Jesus of Nazareth--rather, "Jesus of Nazareth (as the burden of that 'published word'), how God anointed Him."
with the Holy Ghost and with power--that is, at His baptism, thus visibly proclaiming Him MESSIAH, "the Lord's Christ." See Lk 4:18-21. For it is not His unction for personal holiness at His incarnation that is referred to--as many of the Fathers and some moderns take it--but His investiture with the insignia of the Messianic office, in which He presented Himself after His baptism to the acceptance of the people.
went about doing good--holding up the beneficent character of all His miracles, which was their predicted character (Is 35:5-6, &c.).
healing all that were oppressed of the devil--whether in the form of demoniacal possessions, or more indirectly, as in her "whom Satan had bound with a spirit of infirmity eighteen years" (Lk 13:16); thereby showing Himself the Redeemer from all evil.
for God was with him--Thus gently does the apostle rise to the supreme dignity of Christ with which he closes, accommodating himself to his hearers.
10:3910:39: Եւ մեք վկայեմք ամենայնի զոր արար յերկրին Հրեաստանի՝ եւ յԵրուսաղէմ. զոր եւ սպանի՛ն կախեալ զփայտէ[2368]։ [2368] Ոմանք. Վկայ եմք. կամ՝ եմք վկայ։
39. Եւ մենք վկայում ենք այն բոլորը, որ Հրէաստանում եւ Երուսաղէմում արեց նա, եւ որին սպանեցին՝ խաչափայտից կախելով:
39 Եւ մենք վկայ ենք այն ամէն բաներուն որոնք ըրաւ Հրէաստանի ու Երուսաղէմի մէջ, որ փայտէն կախուած սպաննեցին ալ։
Եւ մեք վկայ եմք ամենայնի զոր արար յերկրին Հրէաստանի եւ յԵրուսաղէմ. զոր եւ սպանին կախեալ զփայտէ:

10:39: Եւ մեք վկայեմք ամենայնի զոր արար յերկրին Հրեաստանի՝ եւ յԵրուսաղէմ. զոր եւ սպանի՛ն կախեալ զփայտէ[2368]։
[2368] Ոմանք. Վկայ եմք. կամ՝ եմք վկայ։
39. Եւ մենք վկայում ենք այն բոլորը, որ Հրէաստանում եւ Երուսաղէմում արեց նա, եւ որին սպանեցին՝ խաչափայտից կախելով:
39 Եւ մենք վկայ ենք այն ամէն բաներուն որոնք ըրաւ Հրէաստանի ու Երուսաղէմի մէջ, որ փայտէն կախուած սպաննեցին ալ։
zohrab-1805▾ eastern-1994▾ western am▾
10:3939: И мы свидетели всего, что сделал Он в стране Иудейской и в Иерусалиме, и что наконец Его убили, повесив на древе.
10:39  καὶ ἡμεῖς μάρτυρες πάντων ὧν ἐποίησεν ἔν τε τῇ χώρᾳ τῶν ἰουδαίων καὶ [ἐν] ἰερουσαλήμ· ὃν καὶ ἀνεῖλαν κρεμάσαντες ἐπὶ ξύλου.
10:39. καὶ (and) ἡμεῖς (we) μάρτυρες (witnesses) πάντων ( of-all ) ὧν ( of-which ) ἐποίησεν (it-did-unto) ἔν (in) τε (also) τῇ (unto-the-one) χώρᾳ (unto-a-space) τῶν (of-the-ones) Ἰουδαίων ( of-Iouda-belonged ) καὶ (and) Ἰερουσαλήμ: (unto-a-Hierousalem) ὃν (to-which) καὶ (and) ἀνεῖλαν (they-sectioned-up) κρεμάσαντες ( having-en-hanged ) ἐπὶ ( upon ) ξύλου . ( of-a-wood )
10:39. et nos testes sumus omnium quae fecit in regione Iudaeorum et Hierusalem quem et occiderunt suspendentes in lignoAnd we are witnesses of all things that he did in the land of the Jews and in Jerusalem: whom they killed, hanging him upon a tree.
39. And we are witnesses of all things which he did both in the country of the Jews, and in Jerusalem; whom also they slew, hanging him on a tree.
10:39. And we are witnesses of all that he did in the region of Judea and in Jerusalem, he whom they killed by hanging him on a tree.
10:39. And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:
And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:

39: И мы свидетели всего, что сделал Он в стране Иудейской и в Иерусалиме, и что наконец Его убили, повесив на древе.
10:39  καὶ ἡμεῖς μάρτυρες πάντων ὧν ἐποίησεν ἔν τε τῇ χώρᾳ τῶν ἰουδαίων καὶ [ἐν] ἰερουσαλήμ· ὃν καὶ ἀνεῖλαν κρεμάσαντες ἐπὶ ξύλου.
10:39. et nos testes sumus omnium quae fecit in regione Iudaeorum et Hierusalem quem et occiderunt suspendentes in ligno
And we are witnesses of all things that he did in the land of the Jews and in Jerusalem: whom they killed, hanging him upon a tree.
10:39. And we are witnesses of all that he did in the region of Judea and in Jerusalem, he whom they killed by hanging him on a tree.
10:39. And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39-40: Ср. I:8; III:15; V:30; II:32; - примечания.
Adam Clarke: Commentary on the Bible - 1831
10:39: We are witnesses of all - In this speech St. Peter may refer, not only to the twelve apostles, but to the six brethren whom he had brought with him.
Whom they slew - As the truth of the resurrection must depend on the reality of the death of Christ, it was necessary that this should be stated, and shown to rest on the most indubitable evidence.
Albert Barnes: Notes on the Bible - 1834
10:39: And we are witnesses - We who are apostles. See the notes on Luk 24:48.
In the land of the Jews - In the country of Judea.
Whom they slew ... - Our translation would seem to imply that there were two separate acts - first executing him, and then suspending him. But this is neither according to truth nor to the Greek text. The original is simply, "whom they put to death, suspending him on a tree."
On a tree - On a cross. See the notes on Act 5:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:39: we are: Act 10:41, Act 1:8, Act 1:22, Act 2:32, Act 3:15, Act 5:30-32, Act 13:31; Luk 1:2, Luk 24:48; Joh 15:27
whom: Act 2:23, Act 2:24, Act 3:14, Act 3:15, Act 4:10, Act 5:30, Act 7:52, Act 13:27-29; Gal 3:13; Pe1 2:24
John Gill
10:39 And we are witnesses of all things,.... That is, Peter, and the rest of the apostles, were witnesses, even eyewitnesses, of Christ's going about from place to place, and of the good he did every where, and of the miracles which he wrought; and even of every thing
which he did both in the land of the Jews; which takes in not only Judea, but Galilee, and beyond Jordan;
and in Jerusalem; the metropolis of Judea:
whom they slew and hanged on a tree; whom the Jews put to death; for since it was by their instigation, and at their request, it is ascribed to them; and who not content with any death, desired he might be crucified, or hanged on a tree; partly because of the pain and torture of it, and partly because of the shame and ignominy that attended it; as well as to throw off the scandal of his death from themselves to the Romans, crucifixion being a Roman punishment.
Robert Jamieson, A. R. Fausset and David Brown
10:39 we are witnesses of all . . . he did--not objects of superstitious reverence, but simply witnesses to the great historical facts on which the Gospel is founded.
slew and hanged--that is, slew by hanging.
on a tree--So Acts 5:30 (and see on Gal 3:13).
10:4010:40: Զնա Աստուած յարո՛յց յերրորդ աւուր. եւ ետ նմա յայտնի՛ լինել[2369]. [2369] Ոմանք. Յարոյց յաւուր երրորդի։
40. Երրորդ օրը Աստուած նրան յարութիւն տուեց եւ թոյլ տուեց, որ նա երեւայ՝
40 Աստուած զանիկա երրորդ օրը յարուցանեց եւ յայտնի ըրաւ զանիկա,
Զնա Աստուած յարոյց յերրորդ աւուր, եւ ետ նմա յայտնի լինել:

10:40: Զնա Աստուած յարո՛յց յերրորդ աւուր. եւ ետ նմա յայտնի՛ լինել[2369].
[2369] Ոմանք. Յարոյց յաւուր երրորդի։
40. Երրորդ օրը Աստուած նրան յարութիւն տուեց եւ թոյլ տուեց, որ նա երեւայ՝
40 Աստուած զանիկա երրորդ օրը յարուցանեց եւ յայտնի ըրաւ զանիկա,
zohrab-1805▾ eastern-1994▾ western am▾
10:4040: Сего Бог воскресил в третий день, и дал Ему являться
10:40  τοῦτον ὁ θεὸς ἤγειρεν [ἐν] τῇ τρίτῃ ἡμέρᾳ καὶ ἔδωκεν αὐτὸν ἐμφανῆ γενέσθαι,
10:40. τοῦτον (To-the-one-this) ὁ (the-one) θεὸς (a-Deity) ἤγειρεν (it-roused) τῇ (unto-the-one) τρίτῃ (unto-third) ἡμέρᾳ (unto-a-day) καὶ (and) ἔδωκεν (it-gave) αὐτὸν (to-it) ἐμφανῆ (to-manifested-in) γενέσθαι , ( to-have-had-became ,"
10:40. hunc Deus suscitavit tertia die et dedit eum manifestum fieriHim God raised up the third day and gave him to be made manifest,
40. Him God raised up the third day, and gave him to be made manifest,
10:40. God raised him up on the third day and permitted him to be made manifest,
10:40. Him God raised up the third day, and shewed him openly;
Him God raised up the third day, and shewed him openly:

40: Сего Бог воскресил в третий день, и дал Ему являться
10:40  τοῦτον ὁ θεὸς ἤγειρεν [ἐν] τῇ τρίτῃ ἡμέρᾳ καὶ ἔδωκεν αὐτὸν ἐμφανῆ γενέσθαι,
10:40. hunc Deus suscitavit tertia die et dedit eum manifestum fieri
Him God raised up the third day and gave him to be made manifest,
10:40. God raised him up on the third day and permitted him to be made manifest,
10:40. Him God raised up the third day, and shewed him openly;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:40: Him God raised up the third day - He lay long enough under the power of death to prove that he was dead; and not too long, lest it should be supposed that his disciples had time sufficient to have practiced some deceit or imposture; and, to prevent this, the Jews took care to have the tomb well guarded during the whole time which he lay there.
Albert Barnes: Notes on the Bible - 1834
10:40: Showed him openly - Manifestly; so that there could be no deception, no doubt of his resurrection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:40: Act 13:30, Act 13:31, Act 17:31; Mat 28:1, Mat 28:2; Rom 1:4, Rom 4:24, Rom 4:25, Rom 6:4-11, Rom 8:11, Rom 14:9; Co1 15:3, Co1 15:4, Co1 15:12-20; Co2 4:14; Heb 13:20; Pe1 1:21
John Gill
10:40 Him God raised up the third day,.... According to the Scriptures, particularly Hos 6:2. The resurrection, of Christ, though it is sometimes ascribed to himself, as God, whereby he was declared to be the Son of God, yet generally to God the Father, as here:
and showed him openly; in a glorious body, and yet numerically the same he before lived and suffered in, so as to be heard, seen, and handled; by which full proof was given of the truth of his resurrection, in which he appeared to be the conqueror over death and the grave.
Robert Jamieson, A. R. Fausset and David Brown
10:40 showed him openly; Not to all the people--for it was not fitting that He should subject Himself, in His risen condition, to a second rejection in Person.
but unto witnesses chosen before of God . . . to us, who did eat and drink with him after he rose, &c.--Not the less certain, therefore, was the fact of His resurrection, though withholding Himself from general gaze in His risen body.
he which was ordained of God to be the Judge of quick and dead--He had before proclaimed Him "Lord of all," for the dispensing of "peace" to all alike; now he announces Him in the same supreme lordship, for the exercise of judgment upon all alike. On this divine ordination, see Jn 5:22-23, Jn 5:27; Acts 17:31. Thus we have here all Gospel truth in brief. But, forgiveness through this exalted One is the closing note of Peter's beautifully simple discourse.
10:4110:41: ո՛չ ամենայն ժողովրդեանն, այլ մե՛զ վկայիցս յառաջագոյն ընտրելոցս յԱստուծոյ. որք եւ կերաք եւ արբա՛ք ընդ նմա՝ յետ յարութեան նորա ՚ի մեռելոց[2370]։ [2370] Ոմանք. Ընտրելոց յԱստուծոյ։
41. ոչ թէ ամբողջ ժողովրդին, այլ մեզ՝ վկաներիս, որ առաջուց Աստծուց ընտրուած էինք եւ որ կերանք ու խմեցինք նրա հետ մեռելներից նրա յարութիւն առնելուց յետոյ:
41 Ո՛չ թէ բոլոր ժողովուրդին, հապա մեզի, նախապէս Աստուծմէ վկայ ըլլալու ընտրուածներուս, որ իրեն հետ կերանք ու խմեցինք ալ անոր մեռելներէն յարութիւն առնելէն ետքը։
ոչ ամենայն ժողովրդեանն, այլ մեզ վկայիցս յառաջագոյն ընտրելոցս յԱստուծոյ, որք եւ կերաք եւ արբաք ընդ նմա յետ յարութեան նորա ի մեռելոց:

10:41: ո՛չ ամենայն ժողովրդեանն, այլ մե՛զ վկայիցս յառաջագոյն ընտրելոցս յԱստուծոյ. որք եւ կերաք եւ արբա՛ք ընդ նմա՝ յետ յարութեան նորա ՚ի մեռելոց[2370]։
[2370] Ոմանք. Ընտրելոց յԱստուծոյ։
41. ոչ թէ ամբողջ ժողովրդին, այլ մեզ՝ վկաներիս, որ առաջուց Աստծուց ընտրուած էինք եւ որ կերանք ու խմեցինք նրա հետ մեռելներից նրա յարութիւն առնելուց յետոյ:
41 Ո՛չ թէ բոլոր ժողովուրդին, հապա մեզի, նախապէս Աստուծմէ վկայ ըլլալու ընտրուածներուս, որ իրեն հետ կերանք ու խմեցինք ալ անոր մեռելներէն յարութիւն առնելէն ետքը։
zohrab-1805▾ eastern-1994▾ western am▾
10:4141: не всему народу, но свидетелям, предъизбранным от Бога, нам, которые с Ним ели и пили, по воскресении Его из мертвых.
10:41  οὐ παντὶ τῶ λαῶ ἀλλὰ μάρτυσιν τοῖς προκεχειροτονημένοις ὑπὸ τοῦ θεοῦ, ἡμῖν, οἵτινες συνεφάγομεν καὶ συνεπίομεν αὐτῶ μετὰ τὸ ἀναστῆναι αὐτὸν ἐκ νεκρῶν·
10:41. οὐ (not) παντὶ (unto-all) τῷ (unto-the-one) λαῷ (unto-a-people,"ἀλλὰ (other) μάρτυσι (unto-witnesses) τοῖς (unto-the-ones) προκεχειροτονημένοις ( unto-having-had-come-to-be-hand-stretched-before-unto ) ὑπὸ (under) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"ἡμῖν, (unto-us,"οἵτινες (which-ones) συνεφάγομεν (we-had-devoured-together) καὶ (and) συνεπίομεν (we-had-drank-together) αὐτῷ (unto-it) μετὰ (with) τὸ (to-the-one) ἀναστῆναι (to-have-had-stood-up) αὐτὸν (to-it) ἐκ (out) νεκρῶν : ( of-en-deaded )
10:41. non omni populo sed testibus praeordinatis a Deo nobis qui manducavimus et bibimus cum illo postquam resurrexit a mortuisNot to all the people, but to witnesses preordained by God, even to us, who did eat and drink with him, after he arose again from the dead.
41. not to all the people, but unto witnesses that were chosen before of God, to us, who did eat and drink with him after he rose from the dead.
10:41. not to all the people, but to the witnesses preordained by God, to those of us who ate and drank with him after he rose again from the dead.
10:41. Not to all the people, but unto witnesses chosen before of God, [even] to us, who did eat and drink with him after he rose from the dead.
Not to all the people, but unto witnesses chosen before of God, [even] to us, who did eat and drink with him after he rose from the dead:

41: не всему народу, но свидетелям, предъизбранным от Бога, нам, которые с Ним ели и пили, по воскресении Его из мертвых.
10:41  οὐ παντὶ τῶ λαῶ ἀλλὰ μάρτυσιν τοῖς προκεχειροτονημένοις ὑπὸ τοῦ θεοῦ, ἡμῖν, οἵτινες συνεφάγομεν καὶ συνεπίομεν αὐτῶ μετὰ τὸ ἀναστῆναι αὐτὸν ἐκ νεκρῶν·
10:41. non omni populo sed testibus praeordinatis a Deo nobis qui manducavimus et bibimus cum illo postquam resurrexit a mortuis
Not to all the people, but to witnesses preordained by God, even to us, who did eat and drink with him, after he arose again from the dead.
10:41. not to all the people, but to the witnesses preordained by God, to those of us who ate and drank with him after he rose again from the dead.
10:41. Not to all the people, but unto witnesses chosen before of God, [even] to us, who did eat and drink with him after he rose from the dead.
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
41: Ср. Ин XVII:6, 9, 11; VI:37; Рим I:1; 1Кор.I:1; Гал I:1, 15; Лк XXIV:41-43; Ин XXI:12.
Adam Clarke: Commentary on the Bible - 1831
10:41: Not to all the people - In the order of Divine providence, the public were to be no longer instructed by Jesus Christ personally; but it was necessary that those who were to preach redemption in his name should be thoroughly furnished to this good and great work; therefore, the time he spent on earth, after his resurrection, was devoted to the instruction of his disciples.
Witnesses chosen before of God - That is, God chose such men to attest this fact as were every way best qualified to give evidence on the subject; persons who were always to be found; who might at all times be confronted with those, if any such should offer themselves, who could pretend to prove that there was any imposture in this case; and persons who, from the very circumstances in which they were placed, must appear to have an absolute conviction of the truth of all they attested. The first preachers of the Gospel must be the witnesses of its facts; and these first preachers must be put in such circumstances as to demonstrate, not only that they had no secular end in view, nor indeed could have any, but also that they should be able to evince that they had the fullest conviction of the reality of the eternal world, and of their Master's existence in glory there; as they carried their lives continually in their hands, and regarded them not, so that they might fulfill the ministry which they had received from their Lord, and finish their course with joy.
But why was not Christ, after his resurrection, shown to all the people!
1. Because it was impossible that such a thing could be done without mob and tumult. Let it only be announced, "Here is the man who was dead three days, and who is risen from the dead!" what confusion would be the consequence of such an exposure! Some would say, This is he; others, He is like him; and so on; and the valid testimony must be lost in the confusion of the multitude.
2. God chose such witnesses whose testimony should be unimpeachable; the men who knew him best, and who by their depositions in proof of the fact should evidently risk their lives. And,
3. as multitudes are never called to witness any fact, but a few selected from the rest, whose knowledge is most accurate, and whose veracity is unquestionable, therefore, God showed not Christ risen from the dead to all the people, but to witnesses chosen by himself; and they were such as perfectly knew him before, and who ate and drank with him after his resurrection, and consequently had the fullest proof and conviction of the truth of this fact.
Albert Barnes: Notes on the Bible - 1834
10:41: Not to all the people - Not to the nation at large, for this was not necessary in order to establish the truth of his resurrection. He, however, showed himself to many persons. See the Harmony of the Accounts of the Resurrection of Jesus.
Chosen of God - Appointed by God, or set apart by his authority through Jesus Christ.
Who did eat and drink ... - And by doing this he furnished the clearest possible proof that he was truly risen; that they were not deceived by an illusion of the imagination or by a phantom. Compare Joh 21:12-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:41: Not: Act 10:39, Act 1:2, Act 1:3, Act 1:22, Act 13:31; Joh 14:17, Joh 14:22, Joh 20:1-21:25
witnesses: Joh 15:16
even: Luk 24:30, Luk 24:41-43; Joh 21:13
Geneva 1599
10:41 Not to all the people, but unto witnesses (r) chosen before of God, [even] to us, who did eat and drink with him after he rose from the dead.
(r) This choosing of the apostles is properly given to God: for though God is president in the lawful election of ministers, yet there is in this place a secret opposition and setting of God's choosing and men's voices against one another, for the apostles are appointed directly by God, and the Church ministers indirectly.
John Gill
10:41 Not to all the people,.... Of the Jews, who crucified him; nor to the whole body of the Christians, though at one time to a large number, even five hundred brethren at once:
but unto witnesses chosen before of God; by Christ himself, who is God:
even to us, who did eat and drink with him after he rose from the dead; namely, to the apostles, with whom he familiarly conversed by times, for the space of forty days after his resurrection; and Beza's most ancient copy; and the Ethiopic version here add, "forty days"; and particularly he did sometimes eat and drink with them; Lk 24:42 and though drinking is not mentioned, it is included in eating, as in Lk 7:36 wherefore there is no need to connect the last clause, "after he rose from the dead", with the latter part of the preceding verse, as some do, on that account.
John Wesley
10:41 Not now to all the people - As before his death; to us who did eat and drink with him - That is, conversed familiarly and continually with him, in the time of his ministry.
10:4210:42: Եւ պատուիրեաց մեզ քարոզե՛լ ժողովրդեանն՝ եւ վկայութիւն դնել թէ նա՛ է սահմանեալն յԱստուծոյ, դատաւոր կենդանեաց եւ մեռելոց։
42. Եւ նա պատուիրեց մեզ քարոզել ժողովրդին եւ վկայութիւն տալ, թէ ի՛նքն է Աստծուց սահմանուած դատաւորը, որ դատելու է կենդանիներին եւ մեռածներին:
42 Եւ ինք պատուիրեց մեզի, որ ժողովուրդին քարոզենք ու վկայութիւն տանք, թէ անիկա է Աստուծմէ սահմանուած՝ կենդանիներուն ու մեռելներուն Դատաւորը։
Եւ պատուիրեաց մեզ քարոզել ժողովրդեանն եւ վկայութիւն դնել, թէ նա է սահմանեալն յԱստուծոյ դատաւոր կենդանեաց եւ մեռելոց:

10:42: Եւ պատուիրեաց մեզ քարոզե՛լ ժողովրդեանն՝ եւ վկայութիւն դնել թէ նա՛ է սահմանեալն յԱստուծոյ, դատաւոր կենդանեաց եւ մեռելոց։
42. Եւ նա պատուիրեց մեզ քարոզել ժողովրդին եւ վկայութիւն տալ, թէ ի՛նքն է Աստծուց սահմանուած դատաւորը, որ դատելու է կենդանիներին եւ մեռածներին:
42 Եւ ինք պատուիրեց մեզի, որ ժողովուրդին քարոզենք ու վկայութիւն տանք, թէ անիկա է Աստուծմէ սահմանուած՝ կենդանիներուն ու մեռելներուն Դատաւորը։
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10:4242: И Он повелел нам проповедывать людям и свидетельствовать, что Он есть определенный от Бога Судия живых и мертвых.
10:42  καὶ παρήγγειλεν ἡμῖν κηρύξαι τῶ λαῶ καὶ διαμαρτύρασθαι ὅτι οὖτός ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς ζώντων καὶ νεκρῶν.
10:42. καὶ (and) παρήγγειλεν (it-messaged-beside) ἡμῖν (unto-us) κηρύξαι (to-have-heralded) τῷ (unto-the-one) λαῷ (unto-a-people) καὶ (and) διαμαρτύρασθαι ( to-have-witnessed-through ) ὅτι (to-which-a-one) οὗτός (the-one-this) ἐστιν (it-be) ὁ (the-one) ὡρισμένος (having-had-come-to-be-bounded-to) ὑπὸ (under) τοῦ (of-the-one) θεοῦ (of-a-Deity,"κριτὴς (a-Separater) ζώντων ( of-lifing-unto ) καὶ (and) νεκρῶν . ( of-en-deaded )
10:42. et praecepit nobis praedicare populo et testificari quia ipse est qui constitutus est a Deo iudex vivorum et mortuorumAnd he commanded us to preach to the people and to testify that it is he who was appointed by God to be judge of the living and of the dead.
42. And he charged us to preach unto the people, and to testify that this is he which is ordained of God the Judge of quick and dead.
10:42. And he instructed us to preach to the people, and to testify that he is the One who was appointed by God to be the judge of the living and of the dead.
10:42. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God [to be] the Judge of quick and dead.
And he commanded us to preach unto the people, and to testify that it is he which was ordained of God [to be] the Judge of quick and dead:

42: И Он повелел нам проповедывать людям и свидетельствовать, что Он есть определенный от Бога Судия живых и мертвых.
10:42  καὶ παρήγγειλεν ἡμῖν κηρύξαι τῶ λαῶ καὶ διαμαρτύρασθαι ὅτι οὖτός ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς ζώντων καὶ νεκρῶν.
10:42. et praecepit nobis praedicare populo et testificari quia ipse est qui constitutus est a Deo iudex vivorum et mortuorum
And he commanded us to preach to the people and to testify that it is he who was appointed by God to be judge of the living and of the dead.
10:42. And he instructed us to preach to the people, and to testify that he is the One who was appointed by God to be the judge of the living and of the dead.
10:42. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God [to be] the Judge of quick and 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
10:42: And he commanded us to preach - By thus assuring them that Jesus Christ was appointed to judge the world, he at once showed them the necessity of subjection to him, that they might stand in the day of his appearing.
The Judge of quick and dead - The word quick we retain from our ancient mother tongue, the Saxon, to live, and from this our quicks, quick-set hedges, fences made of living thorns, etc. By quick and dead we are to understand:
1. All that had lived from the foundation of the world till that time; and all that were then alive.
2. All that should be found alive at the day of judgment, as well as all that had died previously.
Albert Barnes: Notes on the Bible - 1834
10:42: And he commanded us ... - ; Mat 28:19-20; Mar 16:15-16.
And to testify - To bear witness.
That it is he ... - See the notes on Joh 5:22-27. Compare the references in the margin.
Of quick - The living. The doctrine of the New Testament is, that those who are alive when the Lord Jesus shall return to judge the world, will be caught up in vast numbers like clouds, to meet him in the air, without seeing death, Th1 4:16-17. Yet before this they will experience such a change in their bodies as shall fit them for the judgment and for their eternal residence - a change which will liken them to those who have died, and have risen from the dead. What this change will be, speculation may fancy, but the Bible has not Rev_ealed. See Co1 15:52, "The dead shall be raised, and we shall be changed."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:42: he commanded: Act 1:8, Act 4:19, Act 4:20, Act 5:20, Act 5:29-32; Mat 28:19, Mat 28:20; Mar 16:15, Mar 16:16; Luk 24:47, Luk 24:48; Joh 21:21, Joh 21:22
that it: Act 17:31; mat 25:31-46; Joh 5:22-29; Rom 14:9, Rom 14:10; Co2 5:10; Ti2 4:1, Ti2 4:8; Pe1 4:5; Rev 1:7, Rev 20:11-15, Rev 22:12
John Gill
10:42 And he commanded us, to preach unto the people,.... Not only of the Jews, but of the Gentiles; to all nations, to the whole world, and every creature; for the apostle seems to refer to the commission given to him, and the rest of the apostles, after Christ's resurrection, Mt 28:19.
And to testify that it is he which was ordained of God, to be the Judge of quick and dead: the preaching of the Gospel is a testification of Christ, or a bearing a testimony for him; and among the rest to this truth, that he was from all eternity in the council and covenant of grace; appointed by God to have all power in heaven and in earth; and not only to judge and govern his church and people on earth, but to be the Judge of all men at the last day, of such who will be found alive at his coming, and of those that are dead; who will be raised again, and stand before his judgment seat, to receive their proper sentence; and though this is not expressed in the commission given the apostles, yet is implied therein; Mt 28:18 That there will be a general judgment at the last day is certain, from the reason of things; from the relation of creatures to God as their Creator, to whom they are accountable for their conduct and actions; from the justice of God, which requires it, which does not take place in the present state of things; and it has a testimony in the consciences of men, which the most daring of infidels, at times, show by the fears they are possessed of about it; and it is abundantly clear from revelation, from the writings of the Old and New Testament; from whence it appears that it is future, it is yet to come; that it is certain, being appointed by God, though the time to men is uncertain; that it will be universal, and reach to all men, righteous and wicked, quick and dead, and to all actions, good and bad, open and secret; and that it will be a righteous one, and be administered according to the strictest rules of justice and equity; and that it is an eternal one; not that it will be ever carrying on, but will issue in the determination of the states of men to all eternity: now Christ he is appointed to do this work, he was ordained to unto it in the purposes of God from everlasting; this was settled in the covenant between them; and for the execution of which, he has all power and authority given him as Mediator: and for it he is every way qualified: he is of great and infinite majesty, being the mighty God; of great sagacity and wisdom, having, as Mediator, the spirit of wisdom and knowledge upon him, whereby he is of quick understanding and discernment; and he is of great faithfulness and integrity, and will judge not after the sight of his eyes, and the hearing of his ears, but with righteousness and equity, and will do the thing that is right; and especially, inasmuch as he is omniscient, and knows the secrets of all hearts, and so capable of bringing every work into judgment, with every secret thing; and also omnipotent, and so able to raise the dead, summon all nations before him, separate the wicked and the righteous, and not only denounce the proper sentences upon them, but execute them.
John Wesley
10:42 It is he who is ordained by God the Judge of the living and the dead - Of all men, whether they are alive at his coming, or had died before it. This was declaring to them, in the strongest terms, how entirely their happiness depended on a timely and humble subjection to him who was to be their final Judge.
10:4310:43: Նմա ամենայն մարգարէքն վկայեն, թողութիւն մեղաց առնուլ անուամբ նորա ամենայն հաւատացելոց ՚ի նա[2371]։ [2371] Ոմանք. Անուամբն նորա։
43. Բոլոր մարգարէները նրա մասին վկայում են, որ բոլոր նրան հաւատացողները նրա անունով մեղքերի թողութիւն կը ստանան»:
43 Անոր կը վկայեն բոլոր մարգարէները, թէ ամէն իրեն հաւատացողները իր անունով մեղքերու թողութիւն պիտի գտնեն»։
Նմա ամենայն մարգարէք վկայեն, թողութիւն մեղաց առնուլ անուամբ նորա ամենայն հաւատացելոց ի նա:

10:43: Նմա ամենայն մարգարէքն վկայեն, թողութիւն մեղաց առնուլ անուամբ նորա ամենայն հաւատացելոց ՚ի նա[2371]։
[2371] Ոմանք. Անուամբն նորա։
43. Բոլոր մարգարէները նրա մասին վկայում են, որ բոլոր նրան հաւատացողները նրա անունով մեղքերի թողութիւն կը ստանան»:
43 Անոր կը վկայեն բոլոր մարգարէները, թէ ամէն իրեն հաւատացողները իր անունով մեղքերու թողութիւն պիտի գտնեն»։
zohrab-1805▾ eastern-1994▾ western am▾
10:4343: О Нем все пророки свидетельствуют, что всякий верующий в Него получит прощение грехов именем Его.
10:43  τούτῳ πάντες οἱ προφῆται μαρτυροῦσιν, ἄφεσιν ἁμαρτιῶν λαβεῖν διὰ τοῦ ὀνόματος αὐτοῦ πάντα τὸν πιστεύοντα εἰς αὐτόν.
10:43. τούτῳ (Unto-the-one-this) πάντες ( all ) οἱ (the-ones) προφῆται (declarers-before) μαρτυροῦσιν, (they-witnesseth-unto,"ἄφεσιν (to-a-sending-off) ἁμαρτιῶν (of-un-adjustings-along-unto) λαβεῖν (to-have-had-taken) διὰ (through) τοῦ (of-the-one) ὀνόματος (of-a-name) αὐτοῦ (of-it) πάντα (to-all) τὸν (to-the-one) πιστεύοντα (to-trusting-of) εἰς (into) αὐτόν. (to-it)
10:43. huic omnes prophetae testimonium perhibent remissionem peccatorum accipere per nomen eius omnes qui credunt in eumTo him all the prophets give testimony, that by his name all receive remission of sins, who believe in him.
43. To him bear all the prophets witness, that through his name every one that believeth on him shall receive remission of sins.
10:43. To him all the Prophets offer testimony that through his name all who believe in him receive the remission of sins.”
10:43. To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.
To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins:

43: О Нем все пророки свидетельствуют, что всякий верующий в Него получит прощение грехов именем Его.
10:43  τούτῳ πάντες οἱ προφῆται μαρτυροῦσιν, ἄφεσιν ἁμαρτιῶν λαβεῖν διὰ τοῦ ὀνόματος αὐτοῦ πάντα τὸν πιστεύοντα εἰς αὐτόν.
10:43. huic omnes prophetae testimonium perhibent remissionem peccatorum accipere per nomen eius omnes qui credunt in eum
To him all the prophets give testimony, that by his name all receive remission of sins, who believe in him.
10:43. To him all the Prophets offer testimony that through his name all who believe in him receive the remission of sins.”
10:43. To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.
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
43: Ср. III 24; II:38; Ин III:15; Рим III:25; X:10.
Adam Clarke: Commentary on the Bible - 1831
10:43: To him give all the prophets witness - See Isa 9:6; Isa 52:7; Isa 53:5, Isa 53:6; Isa 59:20; Jer 31:34; Dan 9:24; Mic 7:18, etc.; and Zac 13:1. As Jesus Christ was the sum and substance of the law and the Mosaic dispensation, so all the prophets bore testimony, either directly or indirectly, to him; and, indeed, without him and the salvation he has promised, there is scarcely any meaning in the Mosaic economy, nor in most of the allusions of the prophets.
Remission of sins - The phrase, αφεσις ἁμαρτιων, means simply the taking away of sins; and this does not refer to the guilt of sin merely, but also to its power, nature, and consequences. All that is implied in pardon of sin, destruction of its tyranny, and purification from its pollution, is here intended; and it is wrong to restrict such operations of mercy to pardon alone.
Albert Barnes: Notes on the Bible - 1834
10:43: To him give ... - See the notes on Luk 24:27, Luk 24:44.
That through his name ... - This was implied in what the prophets said. See Rom 10:11. It was not, indeed, expressly affirmed that they who believed in him should be pardoned, but this was implied in what they said. They promised a Messiah, and their religion consisted mainly in believing in a Messiah to come. See the reasoning of the apostle Paul in Rom. 4:
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:43: him: Act 26:22; Isa 53:11; Jer 31:34; Dan 9:24; Mic 7:18; Zac 13:1; Mal 4:2; Luk 24:25-27, Luk 24:44-46; Joh 1:45, Joh 5:39, Joh 5:40; Pe1 1:11; Rev 19:10
through: Act 3:16, Act 4:10-12; Joh 20:31; Rom 5:1, Rom 6:23; Heb 13:20
whosoever: Act 13:38, Act 13:39, Act 15:9, Act 26:18; Mar 16:16; Joh 3:14-17, Joh 5:24; Rom 8:1, Rom 8:34, Rom 10:11; Gal 3:22; Eph 1:7; Col 1:14
John Gill
10:43 To him give all the prophets witness,.... As David, Ps 32:1 Dan 9:9
that through his name, whosoever believeth in him, shall receive the remission of sins; the meaning is, that whoever believes in Christ with a right and true faith, with the heart, he shall receive, not as what his faith procures or deserves, but as a gift of God's grace, the free and full forgiveness of his sins, through Christ; through the effusion of his blood, and the virtue of his sacrifice. Christ was set forth in the purposes of God, in the types, figures, and sacrifices of the law, and in the promises and prophecies of the Old Testament, as he that should obtain the remission of sins by his blood, without which there is no remission; he came in the fulness of time, and shed his blood for this purpose, and accordingly it is procured by it; and this is published in the everlasting Gospel, that whoever believes in Christ, not with an historical or temporary faith, or in profession only, but with the faith of God's elect, which is the gift of God, and the operation of his Spirit, which works by love, and makes Christ precious, shall receive it as a free gift; for it is not to be purchased by money, nor obtained by works of righteousness, nor procured by repentance, or by anything done by the creature, but is according to the riches of divine grace and mercy: through the name of Christ: through the blood of Christ, which was shed for it; through the power of Christ, as God, who is able to forgive it; and through the hands of Christ, as Mediator, who is exalted to bestow it; and for the sake of Christ, and his mediation, whose blood calls aloud for it; and whoever looks by faith to him for it, shall have it, of whatsoever sex, state, or condition they be, of whatsoever people or nation, and how great sinners soever they have been, and whether they are weak or strong believers. Some copies read, "through his blood".
John Wesley
10:43 To him give all the prophets witness - Speaking to heathens he does not quote any in particular; that every one who believeth in him - Whether he be Jew or Gentile; receiveth remission of sins - Though he had not before either feared God, or worked righteousness.
Robert Jamieson, A. R. Fausset and David Brown
10:43 To him give all the prophets witness--that is, This is the burden, generally of the prophetic testimony. It was fitter thus to give the spirit of their testimony, than to quote them in detail on such an occasion. But let this apostolic statement of the evangelical import of the Old Testament writings be devoutly weighed by those who are disposed to rationalize away this element in the Old Testament.
whosoever believeth in him--This was evidently said with special reference to the Gentile audience then before him, and formed a noble practical conclusion to the whole discourse.
10:4410:44: Եւ մինչդեռ խօսէր Պետրոս զբանս զայս, հանգեա՛ւ Հոգին Սուրբ ՚ի վերայ ամենեցուն՝ որ լսէին զբանն[2372]։ [2372] Ոմանք. Պետրոս խօսէր զբանսս զայս։
44. Եւ մինչ Պետրոսը դեռ այս բաներն էր ասում, Սուրբ Հոգին իջաւ բոլոր նրանց վրայ, ովքեր այս խօսքը լսում էին:
44 Ու երբ Պետրոս այս խօսքերը կը խօսէր, Սուրբ Հոգին իջաւ ամենուն վրայ, որոնք խօսքը կը լսէին։
Եւ մինչդեռ խօսէր Պետրոս զբանս զայս, հանգեաւ Հոգին Սուրբ ի վերայ ամենեցուն որ լսէին զբանն:

10:44: Եւ մինչդեռ խօսէր Պետրոս զբանս զայս, հանգեա՛ւ Հոգին Սուրբ ՚ի վերայ ամենեցուն՝ որ լսէին զբանն[2372]։
[2372] Ոմանք. Պետրոս խօսէր զբանսս զայս։
44. Եւ մինչ Պետրոսը դեռ այս բաներն էր ասում, Սուրբ Հոգին իջաւ բոլոր նրանց վրայ, ովքեր այս խօսքը լսում էին:
44 Ու երբ Պետրոս այս խօսքերը կը խօսէր, Սուրբ Հոգին իջաւ ամենուն վրայ, որոնք խօսքը կը լսէին։
zohrab-1805▾ eastern-1994▾ western am▾
10:4444: Когда Петр еще продолжал эту речь, Дух Святый сошел на всех, слушавших слово.
10:44  ἔτι λαλοῦντος τοῦ πέτρου τὰ ῥήματα ταῦτα ἐπέπεσεν τὸ πνεῦμα τὸ ἅγιον ἐπὶ πάντας τοὺς ἀκούοντας τὸν λόγον.
10:44. Ἔτι (If-to-a-one) λαλοῦντος (of-speaking-unto) τοῦ (of-the-one) Πέτρου (of-a-Petros) τὰ (to-the-ones) ῥήματα (to-utterings-to) ταῦτα (to-the-ones-these) ἐπέπεσε (it-had-fallen-upon,"τὸ (the-one) πνεῦμα (a-currenting-to) τὸ (the-one) ἅγιον (hallow-belonged,"ἐπὶ (upon) πάντας ( to-all ) τοὺς (to-the-ones) ἀκούοντας ( to-hearing ) τὸν (to-the-one) λόγον. (to-a-forthee)
10:44. adhuc loquente Petro verba haec cecidit Spiritus Sanctus super omnes qui audiebant verbumWhile Peter was yet speaking these words, the Holy Ghost fell on all them that heard the word.
44. While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.
10:44. While Peter was still speaking these words, the Holy Spirit fell over all of those who were listening to the Word.
10:44. While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.
While Peter yet spake these words, the Holy Ghost fell on all them which heard the word:

44: Когда Петр еще продолжал эту речь, Дух Святый сошел на всех, слушавших слово.
10:44  ἔτι λαλοῦντος τοῦ πέτρου τὰ ῥήματα ταῦτα ἐπέπεσεν τὸ πνεῦμα τὸ ἅγιον ἐπὶ πάντας τοὺς ἀκούοντας τὸν λόγον.
10:44. adhuc loquente Petro verba haec cecidit Spiritus Sanctus super omnes qui audiebant verbum
While Peter was yet speaking these words, the Holy Ghost fell on all them that heard the word.
10:44. While Peter was still speaking these words, the Holy Spirit fell over all of those who were listening to the Word.
10:44. While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.
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
44: "Когда Петр еще продолжал..." - XI:15: - "когда начал говорить..."

"Дух Святый сошел на всех слушавших слово..." Это единственный пример во всей апостольской истории, что Дух Св. сошел на присоединяющихся к христианскому обществу еще до крещения их. Без сомнения, это требовалось необычайною важностью событий - первого присоединения язычников к Церкви Христовой без посредства иудейства, после чего такой способ присоединения должен был получить авторитет непререкаемости. "Посмотри на домостроительство Божие, - говорит Златоуст по сему поводу, - Петр еще не успел окончить речи, и крещение еще не совершилось, ... но так как они... приняли начало учения и уверовали... то и сошел Дух. Это же совершает Бог с тем намерением, чтобы доставить Петру сильное оправдание. Они не только получают Духа, но и стали говорить языками... Зачем же так устраивается это дело? Для иудеев, так как они весьма ненавистно смотрели на это..."
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Effect of Peter's Sermon.
44 While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. 45 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. 46 For they heard them speak with tongues, and magnify God. Then answered Peter, 47 Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? 48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

We have here the issue and effect of Peter's sermon to Cornelius and his friends. He did not labour in vain among them, but they were all brought home to Christ. Here we have,

I. God's owning Peter's word, by conferring the Holy Ghost upon the hearers of it, and immediately upon the hearing of it (v. 44): While Peter was yet speaking these words, and perhaps designed to say more, he was happily superseded by visible indications that the Holy Ghost, even in his miraculous gifts and powers, fell on all those who heard the word, even as he did on the apostles at first; so Peter saith, ch. xi. 15. Therefore some think it was with a rushing mighty wind, and in cloven tongues, as that was. Observe, 1. When the Holy Ghost fell upon them--while Peter was preaching. Thus God bore witness to what he said, and accompanied it with a divine power. Thus were the signs of an apostle wrought among them, 2 Cor. xii. 12. Though Peter could not give the Holy Ghost, yet the Holy Ghost being given along with the word of Peter, by this it appeared he was sent of God. The Holy Ghost fell upon others after they were baptized, for their confirmation; but upon these Gentiles before they were baptized: as Abraham was justified by faith, being yet in uncircumcision, to show that God is not tied to a method, nor confines himself to external signs. The Holy Ghost fell upon those that were neither circumcised nor baptized; for it is the Spirit that quickeneth, the flesh profiteth nothing. 2. How it appeared that the Holy Ghost had fallen upon them (v. 46): They spoke with tongues which they never learned, perhaps the Hebrew, the holy tongue; as the preachers were enabled to speak the vulgar tongues, that they might communicate the doctrine of Christ to the hearers, so, probably, the hearers were immediately taught the sacred tongue, that they might examine the proofs which the preachers produced out of the Old Testament in the original. Or their being enabled to speak with tongues intimated that they were all designed for ministers, and by this first descent of the Spirit upon them were qualified to preach the gospel to others, which they did but now receive themselves. But, observe, when they spoke with tongues, they magnified God, they spoke of Christ and the benefits of redemption, which Peter had been preaching to the glory of God. Thus did they on whom the Holy Ghost first descended, ch. ii. 11. Note, Whatever gift we are endued with, we ought to honour God with it, and particularly the gift of speaking, and all the improvements of it. 3. What impression it made upon the believing Jews that were present (v. 45): Those of the circumcision who believed were astonished--those six that came along with Peter; it surprised them exceedingly, and perhaps gave them some uneasiness, because upon the Gentiles also was poured out the gift of the Holy Ghost, which they thought had been appropriated to their own nation. Had they understood the scriptures of the Old Testament, which pointed at this, it would not have been such an astonishment to them; but by our mistaken notions of things we create difficulties to ourselves in the methods of divine providence and grace.

II. Peter's owning God's work in baptizing those on whom the Holy Ghost fell. Observe, 1. Though they had received the Holy Ghost, yet it was requisite they should be baptized; though God is not tied to instituted ordinances, we are; and no extraordinary gifts set us above them, but rather oblige us so much the more to conform to them. Some in our days would have argued "These are baptized with the Holy Ghost and therefore what need have they to be baptized with water? It is below them." No; it is not below them, while water-baptism is an ordinance of Christ, and the door of admission into the visible church, and a seal of the new covenant. 2. Though they were Gentiles, yet, having received the Holy Ghost, they might be admitted to baptism (v. 47): Can any man, though ever so rigid a Jew, forbid water, that these should not be baptized, who have received the Holy Ghost as well as we? The argument is conclusive; can we deny the sign to those who have received the thing signified? Are not those on whom God has bestowed the grace of the covenant plainly entitled to the seals of the covenant? Surely those that have received the Spirit as well as we ought to receive baptism as well as we; for it becomes us to follow God's indications, and to take those into communion with us whom he hath taken into communion with himself. God hath promised to pour his Spirit upon the seed of the faithful, upon their offspring; and who then can forbid water, that they should not be baptized, who have received the promise of the Holy Ghost as well as we? Now it appears why the Spirit was given them before they were baptized--because otherwise Peter could not have persuaded himself to baptize them, any more than to have preached to them, if he had not been ordered to do it by a vision; at least he could not have avoided the censure of those of the circumcision that believed. Thus is there one unusual step of divine grace taken after another to bring the Gentiles into the church. How well is it for us that the grace of a good God is so much more extensive than the charity of some good men! 3. Peter did not baptize them himself, but commanded them to be baptized, v. 48. It is probable that some of the brethren who came with him did it by his order, and that he declined it for the same reason that Paul did--lest those that were baptized by him should think the better of themselves for it, or he should seem to have baptized in his own name, 1 Cor. i. 15. The apostles received the commission to go and disciple all nations by baptism. But is was to prayer and the ministry of the word that they were to give themselves. And Paul says that he was sent, not to baptize but to preach, which was the more noble and excellent work. The business of baptizing was therefore ordinarily devolved upon the inferior ministers; these acted by the orders of the apostles, who might therefore be said to do it. Qui per alterum facit, per seipsum facere dicitur--What a man does by another, he may be said to do by himself.

III. Their owning both Peter's word and God's work in their desire for further advantage by Peter's ministry: They prayed him to tarry certain days. They could not press him to reside constantly among them--they knew that he had work to do in other places, and that for the present he was expected at Jerusalem; yet they were not willing he should go away immediately, but earnestly begged he would stay for some time among them, that they might be further instructed by him in the things pertaining to the kingdom of God. Note, 1. Those who have some acquaintance with Christ cannot but covet more. 2. Even those that have received the Holy Ghost must see their need of the ministry of the word.
Adam Clarke: Commentary on the Bible - 1831
10:44: While Peter yet spake - It in not very likely that the words recorded by St. Luke are all that the apostle spoke on this occasion; but, while he continued to discourse with them on this subject, the Holy Ghost fell on all them that heard the word; and his descent was known by their being enabled to speak with different kinds of tongues. In what manner this gift was bestowed we cannot tell; probably it was in the same way in which it had been given on the day of pentecost; for as they spake with tongues, which was the effect of the descent of the Spirit as flaming tongues on the heads of the disciples on the day of pentecost, it is very likely that the same appearance now took place.
Albert Barnes: Notes on the Bible - 1834
10:44: The Holy Ghost fell ... - Endowing them with the power of speaking with other tongues, Act 10:46. Of this the apostle Peter makes much in his argument in Act 11:17. By this, God showed that the Gentiles were to be admitted to the same privileges with the Jews, and to the blessings of salvation in the same manner. Compare Act 2:1-4.
Which heard the word - The Word of God; the message of the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:44: the Holy Ghost: Act 2:2-4, Act 4:31, Act 8:15-17, Act 11:15, Act 19:6
Geneva 1599
10:44 (8) While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.
(8) The Spirit of God seals that in the heart of the hearers which the minister of the word speaks by the commandment of God, as is evident by the results.
John Gill
10:44 While Peter yet spake these words,.... As he was thus discoursing concerning Christ, his person, his miracles, his death and resurrection, and the efficacy of his blood for pardon, before he had done speaking,
the Holy Ghost fell on all them which heard the word. This is not to be understood of the operations of the Spirit of God upon the souls of men, under the ministry of the word; though true it is, that the Spirit of God attends the preaching of thee Gospel, and not only qualifies men for it, and assists them in it, but makes it effectual to many that hear it: hearers of the word lie in the way of the gracious operations of the Spirit; and the gifts and graces of the Spirit are given to persons, or the Spirit falls upon them under such means: which may denote the original of the grace of the Spirit, it falls down from above, from heaven; the freeness of it, it is bestowed on whom he pleases, under the same ministry; the suddenness of it, it comes at once, unthought of, and undesired, as well as undeserved; the power and efficacy of it, it falls with weight, it melts the heart, and converts the sinner; and the plenty of it, it falls in abundance, it is exceeding abundant with faith and love; and the permanency of it, it continues where it falls, and is a well of living water springing up unto everlasting life: and also the invisibility of it unto others. But this is not here intended, at least it is not only designed; for though the Spirit of God, in the operations of his grace, might fall upon them that heard the word, whereby they were regenerated, converted, and sanctified, and so became proper subjects for baptism; yet also the extraordinary gifts of the Spirit came upon them, as they were hearing; not upon the men, the believing Jews, that came along with Peter; but upon Cornelius and his family, and upon all his relations and friends, who came together to hear the word at his invitation, and now were hearing it; and as they were, the Holy Ghost, in his miraculous gifts of speaking with divers tongues, fell upon them in a visible form, as upon the apostles on the day of Pentecost; for that it was in the same way seems probable from Acts 11:15. These extraordinary gifts of the Spirit were necessary at the first preaching of the Gospel to the Gentiles, for the confirmation of it: as well as for the further confirmation of Peter, that he was right in so doing; as also for the sake of the believing Jews he brought along with him.
John Wesley
10:44 The Holy Ghost fell on all that were hearing the word - Thus were they consecrated to God, as the first fruits of the Gentiles. And thus did God give a clear and satisfactory evidence, that he had accepted them as well as the Jews.
Robert Jamieson, A. R. Fausset and David Brown
10:44 While Peter yet spake . . . the Holy Ghost fell--by visible and audible manifestation (Acts 10:46).
10:4510:45: Զարմացան՝ որք ՚ի թլփատութենէ անտի հաւատացեալք եկեալ էին ընդ Պետրոսի. զի եւ ՚ի հեթանո՛սս պարգեւք Հոգւոյն Սրբոյ զեղուին։
45. Ծագումով հրեայ հաւատացեալները, որոնք Պետրոսի հետ էին եկել, զարմացան, որ հեթանոսների վրայ եւս Սուրբ Հոգու շնորհները հոսում են.
45 Թլփատուածներէն եղող հաւատացեալները, որոնք Պետրոսին հետ եկած էին, զարմացան որ հեթանոսներուն վրայ ալ Սուրբ Հոգիին պարգեւը կը լեցուէր
Զարմացան որք ի թլփատութենէ անտի հաւատացեալք եկեալ էին ընդ Պետրոսի, զի եւ ի հեթանոսս պարգեւք Հոգւոյն Սրբոյ զեղուին:

10:45: Զարմացան՝ որք ՚ի թլփատութենէ անտի հաւատացեալք եկեալ էին ընդ Պետրոսի. զի եւ ՚ի հեթանո՛սս պարգեւք Հոգւոյն Սրբոյ զեղուին։
45. Ծագումով հրեայ հաւատացեալները, որոնք Պետրոսի հետ էին եկել, զարմացան, որ հեթանոսների վրայ եւս Սուրբ Հոգու շնորհները հոսում են.
45 Թլփատուածներէն եղող հաւատացեալները, որոնք Պետրոսին հետ եկած էին, զարմացան որ հեթանոսներուն վրայ ալ Սուրբ Հոգիին պարգեւը կը լեցուէր
zohrab-1805▾ eastern-1994▾ western am▾
10:4545: И верующие из обрезанных, пришедшие с Петром, изумились, что дар Святаго Духа излился и на язычников,
10:45  καὶ ἐξέστησαν οἱ ἐκ περιτομῆς πιστοὶ ὅσοι συνῆλθαν τῶ πέτρῳ, ὅτι καὶ ἐπὶ τὰ ἔθνη ἡ δωρεὰ τοῦ ἁγίου πνεύματος ἐκκέχυται·
10:45. καὶ (And) ἐξέστησαν (they-had-stood-out,"οἱ (the-ones) ἐκ (out) περιτομῆς (of-a-cutting-about) πιστοὶ ( trusted ," οἳ ( which ) συνῆλθαν (they-had-came-together) τῷ (unto-the-one) Πέτρῳ, (unto-a-Petros,"ὅτι (to-which-a-one) καὶ (and) ἐπὶ (upon) τὰ (to-the-ones) ἔθνη (to-nations) ἡ (the-one) δωρεὰ (a-gift) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) τοῦ (of-the-one) ἁγίου (of-hallow-belonged) ἐκκέχυται: (it-had-come-to-be-poured-out)
10:45. et obstipuerunt ex circumcisione fideles qui venerant cum Petro quia et in nationes gratia Spiritus Sancti effusa estAnd the faithful of the circumcision, who came with Peter, were astonished for that the grace of the Holy Ghost was poured out upon the Gentiles also.
45. And they of the circumcision which believed were amazed, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.
10:45. And the faithful of the circumcision, who had arrived with Peter, were astonished that the grace of the Holy Spirit was also poured out upon the Gentiles.
10:45. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.
And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost:

45: И верующие из обрезанных, пришедшие с Петром, изумились, что дар Святаго Духа излился и на язычников,
10:45  καὶ ἐξέστησαν οἱ ἐκ περιτομῆς πιστοὶ ὅσοι συνῆλθαν τῶ πέτρῳ, ὅτι καὶ ἐπὶ τὰ ἔθνη ἡ δωρεὰ τοῦ ἁγίου πνεύματος ἐκκέχυται·
10:45. et obstipuerunt ex circumcisione fideles qui venerant cum Petro quia et in nationes gratia Spiritus Sancti effusa est
And the faithful of the circumcision, who came with Peter, were astonished for that the grace of the Holy Ghost was poured out upon the Gentiles also.
10:45. And the faithful of the circumcision, who had arrived with Peter, were astonished that the grace of the Holy Spirit was also poured out upon the Gentiles.
10:45. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.
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
10:45: They of the circumcision - were astonished - Because it was a maxim with them that the Shechinah or Divine influence could not be revealed to any person who dwelt beyond the precincts of the promised land. Nor did any of them believe that the Divine Spirit could be communicated to any Gentile. It is no wonder, therefore, that they were amazed when they saw the Spirit of God so liberally given as it was on this occasion.
Albert Barnes: Notes on the Bible - 1834
10:45: And they of the circumcision - Who had been Jews.
Were astonished - Were amazed that Gentiles should be admitted to the same favor as themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:45: they: Act 10:23, Act 11:3, Act 11:15-18; Gal 3:13, Gal 3:14
the Gentiles: Gal 2:15; Eph 2:11, Eph 3:5-8; Col 2:13, Col 2:14
John Gill
10:45 And they of the circumcision which believed,.... Or "of the Jews that believed", as the Ethiopic version renders it; the circumcised Jews who believed in Jesus Christ:
were astonished, as many as came with Peter; who were six brethren, as appears from Acts 11:12 these were amazed,
because that on the Gentiles also was poured out of the gift of the Holy Ghost; which they before thought was peculiar to the Jews; and this was according to their former notions, and the sentiments of the whole nation, that the Shekinah does not dwell without the land, and only in the land of Israel (o); yea, they sometimes say, only upon the families in Israel, whose genealogies are clear (p): the same they say of prophecy (q), which is one of the gifts of the Holy Ghost, and was one of those which were now bestowed. They own, that before the giving of the law, the Holy Ghost was among the Gentiles, but from that time ceased to be among them (r): hence even these believing Jews wonder at the pouring it forth upon them; which they needed not, had they known that the legal dispensation was now at an end, and the Gospel dispensation had taken place; in which it had been foretold the Spirit should be poured forth on the dry ground of the Gentiles.
(o) Zohar in Gen. fol. 118. 4. & in Exod. fol. 2. 3. & 70. 2. Maimon. Kiddush Hachodesh, c. 4. sect. 12. & Jarchi in Jonah i. 3. (p) T. Bab. Kiddushin, fol. 70. 2. (q) Zohar in Gen. fol. 128. 4. (r) Seder Olam Rabba, c. 21. p. 59.
John Wesley
10:45 The believers of the circumcision - The believing Jews.
Robert Jamieson, A. R. Fausset and David Brown
10:45 they of the circumcision . . . were astonished . . . because that on the Gentiles also was poured out, &c.--without circumcision.
10:4610:46: Քանզի լսէին ՚ի նոցանէ խօսե՛լ լեզուս, եւ մեծացուցանել զԱստուած[2373]։ [2373] Ոմանք. Խօսել ՚ի լեզուս։
46. որովհետեւ լսում էին, որ նրանք լեզուներ էին խօսում եւ փառաբանում Աստծուն:
46 Եւ կը լսէին անոնց ուրիշ լեզուներով խօսիլը եւ Աստուած կը փառաւորէին։
Քանզի լսէին ի նոցանէ խօսել լեզուս եւ մեծացուցանել զԱստուած:

10:46: Քանզի լսէին ՚ի նոցանէ խօսե՛լ լեզուս, եւ մեծացուցանել զԱստուած[2373]։
[2373] Ոմանք. Խօսել ՚ի լեզուս։
46. որովհետեւ լսում էին, որ նրանք լեզուներ էին խօսում եւ փառաբանում Աստծուն:
46 Եւ կը լսէին անոնց ուրիշ լեզուներով խօսիլը եւ Աստուած կը փառաւորէին։
zohrab-1805▾ eastern-1994▾ western am▾
10:4646: ибо слышали их говорящих языками и величающих Бога. Тогда Петр сказал:
10:46  ἤκουον γὰρ αὐτῶν λαλούντων γλώσσαις καὶ μεγαλυνόντων τὸν θεόν. τότε ἀπεκρίθη πέτρος,
10:46. ἤκουον (they-were-hearing) γὰρ (therefore) αὐτῶν (of-them) λαλούντων ( of-speaking-unto ) γλώσσαις (unto-tongues) καὶ (and) μεγαλυνόντων ( of-greatening ) τὸν (to-the-one) θεόν. (to-a-Deity) τότε (To-the-one-which-also) ἀπεκρίθη (it-was-separated-off) Πέτρος (a-Petros,"
10:46. audiebant enim illos loquentes linguis et magnificantes DeumFor they heard them speaking with tongues and magnifying God.
46. For they heard them speak with tongues, and magnify God. Then answered Peter,
10:46. For they heard them speaking in tongues and magnifying God.
10:46. For they heard them speak with tongues, and magnify God. Then answered Peter,
For they heard them speak with tongues, and magnify God. Then answered Peter:

46: ибо слышали их говорящих языками и величающих Бога. Тогда Петр сказал:
10:46  ἤκουον γὰρ αὐτῶν λαλούντων γλώσσαις καὶ μεγαλυνόντων τὸν θεόν. τότε ἀπεκρίθη πέτρος,
10:46. audiebant enim illos loquentes linguis et magnificantes Deum
For they heard them speaking with tongues and magnifying God.
10:46. For they heard them speaking in tongues and magnifying God.
10:46. For they heard them speak with tongues, and magnify God. Then answered Peter,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
46: "Верующие из обрезанных... изумились..." - Это изумление объясняется господствовавшим тогда убеждением, что язычники должны были быть принимаемы в Церковь Христову после того лишь, как станут прозелитами иудейства - не иначе: мнение, с которым и после этого события приходилось немало считаться (XI:1: и дал. ; XV гл. ).
Adam Clarke: Commentary on the Bible - 1831
10:46: And magnify God - They had got new hearts as well as new tongues; and, having believed with the heart unto righteousness, their tongues made confession unto salvation; and God was magnified for the mercy which he had imparted.
Albert Barnes: Notes on the Bible - 1834
10:46: Speak with tongues - In other languages than their own native tongue, Act 2:4.
And magnify God - And praise God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:46: speak: Act 2:4, Act 2:11, Act 19:6; Co1 14:20-25
John Gill
10:46 For they heard them speak with tongues,.... With divers tongues, which they had never learned, and before did not understand: and magnify God; they spoke of the wonderful works of God in these languages, as the apostles did at Pentecost, Acts 2:11 they spoke greatly in the praise of God, and gave thanks for his rich grace and mercy bestowed on them:
then answered Peter; as follows.
Robert Jamieson, A. R. Fausset and David Brown
10:46 heard them speak with tongues and magnify God--As on the day of Pentecost it was no empty miracle, no mere speaking of foreign languages, but utterance of "the wonderful works of God" in tongues to them unknown (Acts 2:11), so here; but more remarkable in this case, as the speakers were perhaps less familiar with the Old Testament songs of praise.
Then answered Peter, Can any man forbid water . . . which have received the Holy Ghost, &c.--Mark, he does not say, They have received the Spirit, what need have they for water? but, Having the living discipleship imparted to them and visibly stamped upon them, what objection can there be to admitting them, by the seal of baptism, into the full fellowship of the Church?
10:4710:47: Յայնժամ պատասխանի ետ Պետրոս եւ ասէ. Միթէ զջո՞ւրն ոք արգելուլ կարէ առ ՚ի չմկրտելոյ զսոսա, որք եւ զՀոգին Սուրբ ընկալա՛ն որպէս եւ մեք[2374]։ [2374] ՚Ի բազումս պակասի. Պետրոս եւ ասէ։ Ոմանք. Զջուր ոք ար՛՛... առ ՚ի չմկրտել զնոսա։
47. Այն ժամանակ Պետրոսը պատասխանեց. «Ո՞վ կարող է արգելել, որ ջրով մկրտուեն սրանք, որոնք եւս Սուրբ Հոգին ընդունեցին, ինչպէս եւ մենք»:
47 Այն ատեն Պետրոս ըսաւ անոնց. «Կրնա՞յ մէկը արգիլել որ անոնք մկրտուին, որոնք Սուրբ Հոգին ալ ընդունեցին մեզի պէս»։
Յայնժամ պատասխանի ետ Պետրոս. Միթէ զջուրն ոք արգելուլ կարէ՞ առ ի չմկրտելոյ զսոսա, որք եւ զՀոգին Սուրբ ընկալան որպէս եւ մեք:

10:47: Յայնժամ պատասխանի ետ Պետրոս եւ ասէ. Միթէ զջո՞ւրն ոք արգելուլ կարէ առ ՚ի չմկրտելոյ զսոսա, որք եւ զՀոգին Սուրբ ընկալա՛ն որպէս եւ մեք[2374]։
[2374] ՚Ի բազումս պակասի. Պետրոս եւ ասէ։ Ոմանք. Զջուր ոք ար՛՛... առ ՚ի չմկրտել զնոսա։
47. Այն ժամանակ Պետրոսը պատասխանեց. «Ո՞վ կարող է արգելել, որ ջրով մկրտուեն սրանք, որոնք եւս Սուրբ Հոգին ընդունեցին, ինչպէս եւ մենք»:
47 Այն ատեն Պետրոս ըսաւ անոնց. «Կրնա՞յ մէկը արգիլել որ անոնք մկրտուին, որոնք Սուրբ Հոգին ալ ընդունեցին մեզի պէս»։
zohrab-1805▾ eastern-1994▾ western am▾
10:4747: кто может запретить креститься водою тем, которые, как и мы, получили Святаго Духа?
10:47  μήτι τὸ ὕδωρ δύναται κωλῦσαί τις τοῦ μὴ βαπτισθῆναι τούτους οἵτινες τὸ πνεῦμα τὸ ἅγιον ἔλαβον ὡς καὶ ἡμεῖς;
10:47. Μήτι (Lest-a-one) τὸ (to-the-one) ὕδωρ (to-a-water) δύναται ( it-ableth ) κωλῦσαί (to-have-prevented,"τις (a-one,"τοῦ (of-the-one) μὴ (lest) βαπτισθῆναι (to-have-been-immersed) τούτους (to-the-ones-these) οἵτινες (which-ones) τὸ (to-the-one) πνεῦμα (to-a-currenting-to) τὸ (to-the-one) ἅγιον (to-hallow-belonged) ἔλαβον (they-had-taken) ὡς (as) καὶ (and) ἡμεῖς; (we?"
10:47. tunc respondit Petrus numquid aquam quis prohibere potest ut non baptizentur hii qui Spiritum Sanctum acceperunt sicut et nosThen Peter answered: Can any man forbid water, that these should not be baptized, who have received the Holy Ghost, as well as we?
47. Can any man forbid the water, that these should not be baptized, which have received the Holy Ghost as well as we?
10:47. Then Peter responded, “How could anyone prohibit water, so that those who have received the Holy Spirit would not be baptized, just as we also have been?”
10:47. Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?
Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we:

47: кто может запретить креститься водою тем, которые, как и мы, получили Святаго Духа?
10:47  μήτι τὸ ὕδωρ δύναται κωλῦσαί τις τοῦ μὴ βαπτισθῆναι τούτους οἵτινες τὸ πνεῦμα τὸ ἅγιον ἔλαβον ὡς καὶ ἡμεῖς;
10:47. tunc respondit Petrus numquid aquam quis prohibere potest ut non baptizentur hii qui Spiritum Sanctum acceperunt sicut et nos
Then Peter answered: Can any man forbid water, that these should not be baptized, who have received the Holy Ghost, as well as we?
10:47. Then Peter responded, “How could anyone prohibit water, so that those who have received the Holy Spirit would not be baptized, just as we also have been?”
10:47. Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?
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
47: Петр делает совершенно естественное заключение из события сошествия Св. Духа на язычников, именно - что этим сошествием устранены всякие препятствия к присоединению их с одной стороны, и всякая надобность для сего иудейских культовых посредств и постановлений - с другой. Но он считает необходимым совершить крещение принявших Св. Духа, ввиду непреложной заповеди Господа (Мф XXVIII:18).
Adam Clarke: Commentary on the Bible - 1831
10:47: Can any man forbid water - These had evidently received the Holy Ghost, and consequently were become members of the mystical body of Christ; and yet St. Peter requires that they shall receive baptism by water, that they might become members of the Christian Church. In other cases, they received baptism first, and the Spirit afterwards by the imposition of hands: see Act 19:4-6, where the disciples who had received only the baptism of John were baptized again with water in the name of the Lord Jesus; and, after even this, the apostles prayed, and laid their hands on them, before they were made partakers of the Holy Ghost. So we find that Jesus Christ had his water baptism as well as John; and that even he who gave the baptism of the Holy Ghost required the administration of water baptism also. Therefore the baptism of the Spirit did not supersede the baptism by water; nor indeed can it; as baptism, as well as the supper of our Lord, were intended, not only to be means of grace, but standing, irrefragable proofs of the truth of Christianity.
Albert Barnes: Notes on the Bible - 1834
10:47: Can any man forbid water ... - They have shown that they are favored in the same way as the Jewish converts. God has manifested himself to them as he did to the Jews on the day of Pentecost. Is it not clear, therefore, that they are entitled to the privilege of Christian baptism? The expression used here is one that would naturally refer to water as being brought; that is, to a small quantity; and would seem to imply that they were baptized, not by immersion, but by pouring or sprinkling.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:47: Act 8:12, Act 8:36, Act 11:15-17, Act 15:8, Act 15:9; Gen 17:24-26; Rom 4:11, Rom 10:12
Geneva 1599
10:47 (9) Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?
(9) Baptism does not sanctify or make those holy who receive it, but is an outward sign to the world of the profession of faith. (Ed.)
John Gill
10:47 Can any man forbid water,.... The use of his river, or bath, or what conveniency he may have for baptizing persons: which shows, that it required a place of some quantity of water, sufficient for baptism by immersion, otherwise it would not be in the power of any man to hinder them having a little water, to be sprinkled or poured on the face: unless rather by water should be meant baptism itself; and then the sense is, who can forbid these persons the ordinance of baptism, or deny the administration of it to them? for such who have the Spirit of Christ, are openly Christ's, and therefore have a right to his ordinances; such, being enlightened by him, are able to see to the end of the ordinance; and to such only can it be of use, and they only can please God in it: nor should it be forbidden them; this is to withstand God, act contrary to the commission of Christ, and resist the Holy Ghost; no, not though Gentiles: converted Gentiles, have as good a right as any to this ordinance; descent from Abraham gives no right to it; there is no difference among men under the Gospel dispensation; Christ's commission reaches both to Jews and Gentiles; and there is but one baptism for both.
That these should not be baptized; though they are uncircumcised Gentiles:
which have received the Holy Ghost as well as we; the extraordinary gifts of the Spirit; though, no doubt also, they had received the Spirit, as a spirit of illumination and conviction, as a spirit of regeneration, sanctification, and conversion, and as a spirit of faith and adoption, and as a witness, earnest, and pledge of future glory: and receiving him supposes, that they were without him before, and that he is a gift of God's free grace unto them; and which is no other than the baptism of the Spirit, and is a necessary pre-requisite to water baptism; and they that have the one, are right subjects of the other; nor ought it to be denied them. From hence it appears that water baptism is an ordinance of Christ, to be continued under the Gospel dispensation; it was not only what was practised in the times of John and of Christ, but what was practised by the apostles after the ascension of Christ, in compliance with the commission he gave, which could have respect to no other baptism; since the apostles were not capable of baptizing with any other, not with the baptism of the Spirit: and it is certain from hence, and by other instances, that they did baptize in water; and from the apostle's question it seems, that it must be by immersion in water, as before observed; and from what follows it is clear, that such who are partakers of the Holy Spirit and his grace, are the proper subjects of it.
John Wesley
10:47 Can any man forbid water, that these should not be baptized, who have received the Holy Ghost? - He does not say they have the baptism of the Spirit; therefore they do not need baptism with water. But just the contrary: if they have received the Spirit, then baptize them with water. How easily is this question decided, if we will take the word of God for our rule! Either men have received the Holy Ghost or not. If they have not, Repent, saith God, and be baptized, and ye shall receive the gift of the Holy Ghost. If they have, if they are already baptized with the Holy Ghost, then who can forbid water?
Robert Jamieson, A. R. Fausset and David Brown
10:47 which have received the Holy Ghost as well as we--and are thus, in all that is essential to salvation, on a level with ourselves.
10:4810:48: Եւ հրամայեաց նոցա մկրտե՛լ յանուն Յիսուսի Քրիստոսի. յայնժամ աղաչեցի՛ն զնա լինել անդ աւուրս ինչ[2375]։[2375] Ոմանք. Յանուն Տեառն Յիսուսի Քրիստոսի։
48. Եւ հրամայեց նրանց մկրտուել յանուն Յիսուս Քրիստոսի: Այն ժամանակ նրան աղաչեցին, որ մի քանի օր այնտեղ մնայ:
48 Ու հրաման ըրաւ, որ Տէրոջը անունովը մկրտուին։ Անոնք ալ իրեն աղաչեցին, որ քանի մը օր հոն մնայ։
Եւ հրամայեաց նոցա մկրտել յանուն [52]Յիսուսի Քրիստոսի``. յայնժամ աղաչեցին զնա լինել անդ աւուրս ինչ:

10:48: Եւ հրամայեաց նոցա մկրտե՛լ յանուն Յիսուսի Քրիստոսի. յայնժամ աղաչեցի՛ն զնա լինել անդ աւուրս ինչ[2375]։
[2375] Ոմանք. Յանուն Տեառն Յիսուսի Քրիստոսի։
48. Եւ հրամայեց նրանց մկրտուել յանուն Յիսուս Քրիստոսի: Այն ժամանակ նրան աղաչեցին, որ մի քանի օր այնտեղ մնայ:
48 Ու հրաման ըրաւ, որ Տէրոջը անունովը մկրտուին։ Անոնք ալ իրեն աղաչեցին, որ քանի մը օր հոն մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:4848: И велел им креститься во имя Иисуса Христа. Потом они просили его пробыть у них несколько дней.
10:48  προσέταξεν δὲ αὐτοὺς ἐν τῶ ὀνόματι ἰησοῦ χριστοῦ βαπτισθῆναι. τότε ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς.
10:48. προσέταξεν (It-arranged-toward) δὲ (moreover) αὐτοὺς (to-them) ἐν (in) τῷ (unto-the-one) ὀνόματι (unto-a-name) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) βαπτισθῆναι. (to-have-been-immersed-to) τότε (To-the-one-which-also) ἠρώτησαν (they-entreated-unto) αὐτὸν (to-it) ἐπιμεῖναι (to-have-stayed-upon) ἡμέρας (to-days) τινάς. (to-ones)
10:48. et iussit eos in nomine Iesu Christi baptizari tunc rogaverunt eum ut maneret aliquot diebusAnd he commanded them to be baptized in the name of the Lord Jesus Christ. Then they desired him to tarry with them some days.
48. And he commanded them to be baptized in the name of Jesus Christ. Then prayed they him to tarry certain days.
10:48. And he ordered them to be baptized in the name of the Lord Jesus Christ. Then they begged him to remain with them for some days.
10:48. And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.
And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days:

48: И велел им креститься во имя Иисуса Христа. Потом они просили его пробыть у них несколько дней.
10:48  προσέταξεν δὲ αὐτοὺς ἐν τῶ ὀνόματι ἰησοῦ χριστοῦ βαπτισθῆναι. τότε ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς.
10:48. et iussit eos in nomine Iesu Christi baptizari tunc rogaverunt eum ut maneret aliquot diebus
And he commanded them to be baptized in the name of the Lord Jesus Christ. Then they desired him to tarry with them some days.
10:48. And he ordered them to be baptized in the name of the Lord Jesus Christ. Then they begged him to remain with them for some days.
10:48. And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
48: "Повелел им креститься..." - по-видимому, не сам крестил их, а кто-либо из пришедших с ним (1Кор.I:17).

"Во имя Иисуса Христа..." - см. II:36, прим.

"Просили его...", и он, конечно, удовлетворил их просьбе, утвердив их достаточно в вере христианской.

О Корнилии более Дееписатель ничего не сообщает. По церковному же преданию он был впоследствии епископом Кесарии, проповедовал Христа в разных странах и скончался мученическою смертью (Чет. -Мин. Янв. 4: и сент. 13).
Adam Clarke: Commentary on the Bible - 1831
10:48: To be baptized in the name of the Lord - That is, in the name of Jesus Christ; which implied their taking upon them the public profession of Christianity, and believing on Christ Jesus as their Savior and Sovereign; for, as they were baptized in his name, they professed thereby to be his disciples and followers.
Then prayed they him to tarry certain days - They felt the necessity of farther instruction, and prayed him to continue his ministry a little longer among them; and to this he no doubt consented. This was properly speaking, the commencement of the Christian Church, as composed of Jews and Gentiles, partaking of the same baptism, united under the same Head, made partakers of the same Spirit, and associated in the same aggregate body. Now was the middle wall of partition broken down, and the Gentiles admitted to the same privileges with the Jews.
1. God is wonderful in all his works, whether they be works of creation, providence, or grace. Every thing proclaims his power, his wisdom, and his goodness. Every where we learn this truth, which is indispensably necessary for all to know who desire to acknowledge God in all their ways that "there is nothing which concerns their present or eternal welfare in which God does not interest himself." We often, to our great spiritual detriment, lose sight of this truth, because we think that the Majesty of God is too great to be occupied with those common occurrences by which we are often much affected, in things which relate, not only to our present, but also to our eternal interests. This is impossible; for God is our father, and, being every where present, he sees our state, and his eye affects his heart.
2. Let the reader examine the chain of Providence (composed indeed of very minute links) brought to light in the conversion of Cornelius, the instruction of Peter, and opening the door of faith to the Gentiles, and he will be convinced that "God has way every where, and that all things serve the purposes of his will." We have already seen how particularly, both by gracious and providential workings, God prepared the mind of Cornelius to receive instruction, and the mind of Peter to give it; so that the receiver and giver were equally ready to be workers together with God. This is a general economy. He who feels his want may rest assured that, even then, God has made the necessary provisions for his supply; and that the very sense of the want is a proof that the provision is already made. Why then should we lose time in deploring wretchedness, for the removal of which God has made the necessary preparations? Mourning over our miseries will never supply the lack of faith in Christ, and very seldom tends even to humble the heart.
3. As the eye of God is ever upon us, he knows our trials as well as our wants; and here, also, he makes the necessary provision for our support. We may be called to suffer, but his grace will be sufficient for us; and, as our troubles increase, so shall the means of our support. And even these trials and temptations will be pressed into our service, for all things work together for good to them that love God, Rom 8:28.
4. We must beware neither to despise outward rites in religion, nor to rest in them. Most people do either the one or the other. God gives us outward helps, because he knows we need them. But do we not sometimes imagine ourselves to be above that which, because of our scantiness of grace, is really above us? We certainly may over-rate ourselves, and under-rate God's bounties. He who is taught by the Spirit of God will be saved from both.
Albert Barnes: Notes on the Bible - 1834
10:48: And he commanded them ... - Why Peter did not himself baptize them is unknown. It might be, perhaps, because he chose to make use of the ministry of the brethren who were with him, to pRev_ent the possibility of future cavil. If they did it themselves, they could not so easily be led by the Jews to find fault with it. It may be added, also, that it seems not to have been the practice of the apostles themselves to baptize very extensively. See Co1 1:14-17, "Christ sent me not to baptize, but to preach the gospel."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:48: commanded: Joh 4:2; Co1 1:13-17; Gal 3:27
the name: Act 2:38, Act 8:16
Then: Act 16:15; Joh 4:40
John Gill
10:48 And he commanded them to be baptized,.... By some of the six brethren that came with him from Joppa, who might all of them, at least some of them, be ministers of the Gospel: and this he ordered to be done
in the name of the Lord; that is, of the Lord Jesus Christ, though not to the exclusion of the Father, and of the Spirit: perhaps the phrase, "in the name of the Lord", may stand connected with the word commanded; and the sense be, that in the name of the Lord, and by authority from him, he ordered them to be baptized:
then prayed they him to tarry certain days; partly to express their gratitude to him for the favour they had received through him as an instrument, and partly that they might be more instructed and established by him. And these baptized persons very likely laid the foundation of a Gospel church state in this place, which we find to continue in succeeding ages; in the "second" century Theophilus presided over it; and in the "third" century Origen and Pamphilus, were presbyters of it; and in the same age, succeeding one another, Theoctistus, Domnus, and Theotecnus were bishops of it; and in the beginning of the "fourth" century, Eusebius the famous ecclesiastical historian was bishop of this church, after him Acacius; in the fifth century Gelasius the successor of Eunomius bore the same office in it; and in the "sixth" century the bishop of this place was present in the fifth synod at Constantinople; and in the "seventh" century it appears there was a church in this place: in which century the Arabians, after they had besieged this city seven years, took it, and killed seven thousand persons in it; and since it has been in the hands of the Turks; and this seems to have put an end to the ecclesiastical state of this place, as Christian (s).
(s) Magdeburg. Hist. Eccles. cent. 2. c. 2. p. 2. cent. 3. c. 2. p. 1. c. 7. p. 109. c. 10. p. 153. cent. 4. c. 2. p. 2. cent. 5. c. 2. p. 2. cent. 6. c. 2. p. 3. cent. 7. c. 2. p. 2. c. 3. p. 19.
John Wesley
10:48 In the name of the Lord - Which implies the Father who anointed him, and the Spirit with which he was anointed to his office. But as the Gentiles had before believed in God the Father, and could not but now believe in the Holy Ghost, under whose powerful influence they were at this very time, there was the less need of taking notice, that they were baptized into the belief and profession of the sacred Three: though doubtless the apostle administered the ordinances in that very form which Christ himself had prescribed.
Robert Jamieson, A. R. Fausset and David Brown
10:48 he commanded them to be baptized--not doing it with his own hands, as neither did Paul, save on rare occasions (1Cor 1:14-17; compare Acts 2:38; Jn 4:2).
prayed . . . him to tarry certain days--"golden days" [BENGEL], spent, doubtless, in refreshing Christian fellowship, and in imparting and receiving fuller teaching on the several topics of the apostle's discourse.